Temporary Assistance for Needy Families (TANF) was born out of the 1996 Personal Responsibility and Work Opportunity Reconciliation Act in the backdrop of highly racialised and otherizing fears about the mythical “welfare queen.” However, the perception of Black exploitation of public benefits to White detriment is not exclusively a modern phenomenon. One of its original manifestations can be found in White reactions to the Freedmen’s Bureau during the post-Civil War period of Reconstruction. We therefore argue that state decisions to allocate spending towards cash assistance and coercive programmes designed to motivate work participation and regulate private behaviour are shaped by the imprint of this historic institution. Using TANF spending data from 2001 to 2019 and data on Freedmen’s Bureau field offices, we find evidence of a link between these offices’ historic prevalence and contemporary, coercive allocations. However, we find little evidence that this link extends to spending towards cash assistance.

This article uses Loïc Wacquant’s concept of the centaur state to analyse symbolic framings of the meaning and future of work in the Australian policy response to COVID-19 in 2020. In contrast with historical conceptualisations anchored in rights and social security, contemporary Australian social welfare policy discourse is dominated by political representations of the imperative to work. For people currently outside of the labour market, self-reliance through paid work is a primary objective of social security policy. In 2020, economic impacts of national lockdowns were ameliorated by large transfers from the state to businesses and individuals. Concurrent announcements of plans for a ‘business-led’ post-pandemic economic recovery centred the message that the meaning of work lies in its individual and social utility. Prior to the pandemic, transformation of the modes of organisation of work had already brought into question normative claims about the meaning of work, and what is comprehended by the term ‘job’. Analysis of key ‘economic recovery’ policy initiatives illustrates that they combined considerable corporate welfare with a construction of job seekers as having unrealistic expectations of meaningful work, for which there could be no room in the institutional machinery driving economic recovery. In the policy trajectory of the Australian centaur state, the future of work for people currently unemployed is to serve as a resource to fuel the business-led recovery.

Rising economic insecurity in recent decades has focused attention on the importance of social welfare programs in managing household financial stability. Some governments are more effective than others in managing this outcome, and informal social institutions help explain why. Social capital is expected to shape economic security through multiple mechanisms, but whether the effect is to magnify or mitigate volatility is an open question. Part of the answer has to do with how social capital interacts with policy implementation, and whether it conditions the effectiveness of government spending. Evidence from the U.S. states from 1986 to 2010 fails to support a benevolent social capital thesis—not only is social capital associated with greater economic insecurity, there is no evidence that it improves social welfare effectiveness. However, greater spending on some social programs can mitigate the adverse impact of social capital on economic security.

Do increasing, and increasingly diverse, immigration flows lead to declining support for redistributive policy? This concern is pervasive in the literatures on immigration, multiculturalism and redistribution, and in public debate as well. The literature is nevertheless unable to disentangle the degree to which welfare chauvinism is related to (a) immigrant status or (b) ethnic difference. This paper reports on results from a web-based experiment designed to shed light on this issue. Representative samples from the United States, Quebec, and the “Rest-of-Canada” responded to a vignette in which a hypothetical social assistance recipient was presented as some combination of immigrant or not, and Caucasian or not. Results from the randomized manipulation suggest that while ethnic difference matters to welfare attitudes, in these countries it is immigrant status that matters most. These findings are discussed in light of the politics of diversity and recognition, and the capacity of national policies to address inequalities.

Is international migration a threat to the redistributive programmes of destination countries? Existing work is divided. This paper examines the manner and extent to which increases in immigration are related to welfare state retrenchment, drawing on data from 1970 to 2007. The paper makes three contributions: (1) it explores the impact of changes in immigration on social welfare policy over both the short and medium term; (2) it examines the possibility that immigration matters for spending not just directly, but indirectly, through changes in demographics and/or the labour force; and (3) by disaggregating data on social expenditure into subdomains (including unemployment, pensions, and the like), it tests the impact of immigration on different elements of the welfare state. Results suggest that increased immigration is indeed associated with smaller increases in spending. The major pathway is through impact on female labour force participation. The policy domains most affected are ones subject to moral hazard, or at least to rhetoric about moral hazard.

The academic discourse regarding welfare policy has generally been dominated by views focused on the distribution of resources and welfare. In recent years, another school of thought, known as “relational egalitarianism,” has emerged and shifted the focal point of social welfare policy from traditional redistribution to other aspects of social status. In this article, I will analyze a similar paradigm shift that occurred in the fashioning of the institution of the second tithe in the classical sources of Jewish law. The institution of the second tithe is ostensibly irrelevant to social welfare policy both from the internal perspective of Jewish law and from the external general-theoretical perspective. From the Jewish law perspective, it is not normally conceived of as an institution with a social-welfare goal, and from the general theoretical perspective, it seems to be an anachronistic institution that cannot enrich the modern theoretical discourse. In this article, I will try to expose the social role that was imbued in this institution through its reconstruction by the Sages. I argue that the concealed and indirect mechanism for the promotion of social goals may promote the social status of individuals in society more effectively than conventional social welfare mechanisms. In this respect, the reshaping of the second tithe may provide inspiration for enriching the arsenal of possible relational egalitarian social policy prescriptions.