137 4 When voters expected politicians – irrespective of whether they are Muslim or nonreligious – to share their attitudes, I understood this as projection. When voters had very different expectations of Muslim and non-religious politicians, I understood this as stereotyping. Even though stereotyping and projection take place simultaneously, projection and its relation with perceived similarity is a fruitful addition to understanding what voters expect from Muslim politicians. Voters on the flanks do not more egregiously stereotype Muslim politicians than their non-religious counterparts, expecting both to hold similar views as themselves on same-sex adoption, which is also positively related to perceived similarity towards people who practice Islam amongst those most in favor of homosexuality. In contrast, voters with moderate views on homosexuality more often stereotype Muslim politicians, without any significant effects of perceived similarity towards Muslims. Indeed, stereotyping and projection interact. When feelings towards homosexuality are lukewarm, stereotyping occurs; when feelings are strong, projection takes over, especially when voters perceive themselves to be similar to Muslims. I offer alternative explanations and implications for future research by pondering whether projection might actually be confused with numerous other factors. First, it could be that people who are most accepting of homosexuality, feel the highest perceived similarity with Muslims and are therefore also the most aware of Islamophobia. This awareness of Islamophobia might motivate voters with egalitarian worldviews to vote for Muslim politicians. Second, they may also be more mindful of the diversity of ideas among Muslims; a Muslim politician who embraces homosexuality is not so far-fetched. Third, these may also be the voters who are most committed to equal representation of marginalized groups, including Muslims. Fourth, the tendency of party gatekeepers to opt for the inclusion of highly liberal Muslim politicians through symbolic inclusion, and the electoral incentives for Muslim politicians to distance themselves from their religion, may be paving the way for counter-stereotypes to emerge about Muslim politicians. Understanding which dynamics are steering the most egalitarian voters away from dominant stereotypes about Muslims is an important goal for further research. Against a homonationalist and populist/radical right backdrop, party gatekeepers assume that voters are deterred by stereotypes about Muslims. But the current study shows this is not necessarily the case. Although discursive backlash against Muslim politicians is common, it does not automatically lead to electoral backlash. Indeed, the evidence suggests that egalitarian political parties will benefit electorally by both including Muslim politicians and crafting sharp discursive rebuttals to homonationalist narratives.
RkJQdWJsaXNoZXIy MjY0ODMw