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Recovering Inequality: Hurricane Katrina, the San Francisco Earthquake of 1906, and the Aftermath of Disaster

locates the ‘‘why’’ in the realm of the ‘‘building blocks’’ of individual emotions. Missing from Jasper’s theoretical purview is a vision of power that goes beyond the micro level. Rather it seems to reside in the ability of individuals to mobilize around shared and/or constructed emotional responses, with little attention given to individuals’ unequal access to resources or their differential placement in systems of power that a structuralist analysis would emphasize. Scholars puzzling over the rise of Trumpism and the responses to it will find much to ponder in Jasper’s insistent but nuanced focus on emotional dynamics. At a time when anger, moral shocks, and collective moods of condescension and discontent—often grounded in feelings of economic, racial, and gender displacement— loom large, his analysis illuminates the affective and moral commitments that infused both the Trump rallies and the Women’s March. In particular, it challenges us to reject any assumed distinction between those who think and those who feel. But Trumpism must also be read as part of a global phenomenon that profoundly challenges the logic of Jasper’s bottom-up micro analysis. Right-wing identitarian populist movements are not particular to American society; they have emerged across a wide expanse, from Greece’s Golden Dawn to France’s National Front and Britain’s Brexit campaign, from the dominance of India’s Hindu Nationalist Bharatiya Janata Party to Brazil’s election of the bluntly racist, homophobic, misogynistic Jair Bolsonaro as its president. Surely these must be understood in terms of the dynamics of global political economy—ethno-racial formations, structures of gendered power, and decades of neoliberal policies. While Jasper’s theory is certainly helpful to explain why particular individuals choose to protest, it’s less helpful for understanding why mass movements emerge when they do, especially when versions of them spring up in such various and seemingly unconnected locales. Can the grievances prompted by rising economic inequality and the dislocations caused by the massive movement of people and capital across borders be explained by a bottom-up theory of action that posits individuals as the first movers?