There is a profound difference between saying, “I disagree with this policy,” and saying, “Those people are the reason your country is falling apart.” That distinction matters because disagreement is an essential part of democracy, while fear can be used to transform disagreement into something much more consequential: the creation of an enemy.
Political parties have always used fear. American politicians have warned voters about foreign enemies, criminals, economic instability, political opponents and social upheaval for generations. Republicans are certainly not the only politicians who use emotionally charged rhetoric, and Democrats have their own history of portraying political opponents as villains. Fear is not owned by one ideology or one political party.
But over the past several years, I have found it increasingly difficult to ignore a particular pattern within prominent Republican messaging: certain groups of people are repeatedly presented not simply as populations with whom Americans might disagree about policy, but as threats to America itself. Immigrants become an “invasion.” Muslims become associated with terrorism or Sharia law. Transgender people become threats to women and children. LGBTQ+ inclusion becomes “radical gender ideology.” Political opponents become “the enemy within.” The individual issues are different, and reasonable people can have legitimate disagreements about every one of them, but the rhetorical structure connecting them is remarkably similar.
This is not an argument that every Republican hates immigrants, Muslims, LGBTQ+ people or transgender people. It would be both unfair and impossible to establish what millions of individual voters feel in their hearts. It is an argument about something we actually can examine: what prominent political leaders say, which groups they repeatedly place at the center of political conflict, how those groups are characterized, and what happens when that rhetoric is translated into political action.
And once I started looking at the pattern that way, I began noticing something that seemed increasingly difficult to dismiss as coincidence. The people being presented as threats are often people whose religion, nationality, race, sexuality or gender identity already makes them vulnerable to being perceived as outsiders. The political argument is no longer simply about what someone believes or what policy they support. Increasingly, it becomes about what someone supposedly is.
Immigration provides perhaps the clearest example.
There is nothing inherently hateful about wanting secure borders, enforcing immigration laws, limiting illegal immigration or debating how many immigrants the United States should admit. Those are legitimate questions in a democracy, and people can hold very different answers to them without hating anyone.
The problem begins when immigrants stop being presented primarily as a policy challenge and start being presented as an invading force. The Republican Party's 2024 platform did not merely promise stronger border enforcement. Its first promise was to “SEAL THE BORDER, AND STOP THE MIGRANT INVASION,” followed by a commitment to carry out “the largest deportation operation in American history.” The platform also described a “migrant crime epidemic” and characterized what it called an “Invasion” at the southern border.
That language changes the emotional nature of the conversation. Instead of asking how America should manage immigration, the question becomes who is invading America and how we are going to stop them. Donald Trump has repeatedly used that framing as well, describing undocumented immigrants in dehumanizing terms and portraying migration as an invasion, including claims during his 2024 campaign that migrants were “building an army” inside the United States. Once immigration is described in the language of invasion, the people themselves become part of the threat. The distinction between addressing a border and fearing the people crossing it begins to disappear.
That is what I mean by threat construction. There is an enormous difference between telling Americans that illegal immigration is a complicated governmental problem that needs to be addressed and telling them that people arriving from other countries constitute an invading force. The first invites a debate about policy. The second asks people to fear a population.
And fear is politically powerful precisely because it makes complicated problems feel simple. Housing costs are complicated. Healthcare is complicated. Inflation is complicated. Crime is complicated. Immigration is complicated. But “they are doing this to you” is easy to understand. It gives frustration a face and gives fear somewhere to go.
The same dynamic becomes even more complicated when we look at Muslims.
The Republican Party's relationship with Muslim Americans cannot honestly be reduced to a claim that Republicans are universally anti-Muslim. There are Republican Muslims. There are Republicans who advocate for religious liberty and who believe Muslims are an important part of the American community. There are undoubtedly Republican voters who would reject anti-Muslim rhetoric entirely. Those facts matter because if we are going to make a serious argument, we have to distinguish between the beliefs of millions of individual Americans and the messaging coming from influential political figures.
But Donald Trump's rise to political prominence included some of the most consequential anti-Muslim rhetoric in modern presidential politics. In 2015, he called for a “total and complete shutdown” of Muslims entering the United States, and his administration subsequently implemented travel restrictions affecting several predominantly Muslim countries. Whatever one thinks of the policy itself, that rhetoric helped establish a political vocabulary in which Islam could increasingly be discussed as a security problem rather than simply as a religion practiced by millions of Americans.
That vocabulary has continued to surface.
In Texas, for example, opposition to “Sharia law” has become a recurring political theme. But there is a basic factual question that often gets lost beneath the rhetoric: what actual mechanism exists for American Muslims to replace American law with Sharia law? Muslim Americans are subject to the same Constitution and laws as everyone else. A Muslim judge does not acquire the authority to replace American law with Islamic law, and a Muslim elected official does not acquire religious authority over the legal system simply because he or she is Muslim.
So when politicians repeatedly warn that America must be protected from “Sharia law,” we should ask what actual legislative proposal they are talking about. If there is no concrete proposal, then the political message is no longer primarily about stopping a law that someone has actually proposed. It is about making voters imagine what might happen if a group they have been taught to fear gains too much influence.
That is one of the most effective ways an out-group narrative works. The threat does not necessarily have to be happening. It only has to feel possible.
Which brings us to something that, on its face, seems almost absurdly small compared with the amount of political attention it has received: Muslim ablution facilities at Texas airports.
Wudu, or ablution, is simply the ritual washing Muslims perform before prayer. Airports have facilities that accommodate all kinds of needs, and George Bush Intercontinental Airport has an ablution facility. The controversy surrounding similar facilities at Texas airports nevertheless became a political issue, with Gov. Greg Abbott directing scrutiny toward airport facilities and state funding and framing the question in terms of religious favoritism. DFW ultimately canceled plans for an additional facility, saying the project would not deliver its anticipated operational benefits.
And I keep coming back to the sheer ordinariness of what was being discussed. Someone wanted a place to wash before praying.
That is not an endorsement of Islam. It is not the establishment of Islam as a state religion. It is not the implementation of Sharia law. It is an accommodation for a religious practice.
We don't generally consider a wheelchair ramp government endorsement of disability. We don't consider a nursing room government endorsement of parenthood. We don't consider a halal or kosher food option government endorsement of Islam or Judaism. Accommodation and endorsement are not the same thing.
Yet a facility designed to accommodate a Muslim religious practice can be transformed into evidence of a much larger cultural threat. Something as mundane as a person washing their feet before prayer becomes part of a political story about whether Islam is somehow taking over Texas.
At some point, the disproportion itself becomes worth examining. If the supposed threat is so enormous, but the thing being presented as evidence of that threat is simply a person washing before prayer, perhaps the question we should be asking is not only whether the accommodation is appropriate. Perhaps we should also ask why we have been taught to see the accommodation as frightening in the first place.
The same pattern appears in the Republican campaign against transgender participation in women's sports.
There is a legitimate policy debate here. People can disagree about competitive fairness, eligibility requirements, hormone levels, age categories and how individual sports should regulate transgender participation. Those questions deserve serious discussion, and people should be able to hold conservative positions on them without being accused of hatred.
But political messaging often strips away that complexity. The Republican Party's 2024 platform promised to “keep men out of women's sports” and described policies it opposed as “radical gender ideology.” That framing does something different from simply proposing an eligibility rule. It takes a complicated question involving a relatively small population and transforms it into an emotionally powerful image of men invading women's spaces.
Once that image is repeated often enough, people who have never met a transgender athlete can nevertheless begin associating transgender people with danger. The policy question becomes a cultural threat, and the person becomes the symbol of that threat.
That matters because the transgender debate exists within a much larger political battle over LGBTQ+ Americans. Republicans have legitimate disagreements with Democrats and LGBTQ+ advocates over parental rights, school policies, gender identity, medical care for minors and religious liberty. Those disagreements are part of democracy.
But again, the question is not whether the disagreements exist. It is how the people at the center of those disagreements are characterized.
When an entire group is repeatedly described as an ideological threat to children, families, women or American culture, the conversation begins moving away from what individual people are actually doing and toward what their existence supposedly represents. Congressional Republicans have introduced legislation that goes well beyond athletics, including proposals targeting gender-affirming care for minors. The existence of those proposals does not prove that their supporters hate transgender people, but it does demonstrate that transgender identity has become a significant target of Republican political action.
And then the issue becomes even more personal when Muslim Americans themselves enter the political arena.
The recent treatment of Abdul El-Sayed is particularly revealing because he isn't an abstract group of people crossing a border or a hypothetical religious community. He is an American running for office.
In August 2026, El-Sayed became the first Muslim nominated by the Democratic Party for a U.S. Senate seat in Michigan. Republicans have every right to oppose his politics, criticize his policies and challenge his record. But some of the attacks surrounding his candidacy quickly moved beyond those questions and toward his Muslim identity.
Rep. Nancy Mace went even further, writing that “every single Muslim holding public office in America is a Trojan horse” and a threat to national security and the republic.
That is no longer a disagreement about healthcare, taxes, policing or foreign policy. It is a statement about whether belonging to a particular religion should itself make an American suspect.
Imagine applying the same logic to Christians. Imagine a politician saying that every Christian holding public office was a Trojan horse and a threat to the republic. Most Americans would immediately understand that as an outrageous generalization about an entire religious group. The same standard should apply to Muslims.
Criticize El-Sayed's policies. Challenge his political philosophy. Examine his record. But his religion should not be treated as evidence of disloyalty.
The same question arose around Zohran Mamdani. Republicans have every right to oppose his socialism, housing policies, tax proposals, foreign-policy positions or any other part of his political agenda. But when his political success is characterized as evidence that he is bringing Sharia law to America, the argument has changed. It is no longer about what Mamdani actually proposes. It is about what his Muslim identity supposedly means.
And that is where the pattern becomes difficult to ignore.
The argument keeps moving from what people believe politically to what people supposedly are.
An immigrant becomes an invader. A Muslim becomes a potential extremist. A Muslim politician becomes a Trojan horse. A Muslim traveler washing before prayer becomes evidence of religious favoritism. A transgender person becomes a threat to women and children. LGBTQ+ inclusion becomes radical ideology.
The individual issues are not identical, and neither are the policies being proposed. But the rhetorical structure is remarkably similar: a particular group is associated with a threat, the threat is made emotionally immediate, and the politician offering the warning positions himself or herself as the person who can protect the public from it.
And that brings me back to something I had been thinking about before I ever turned on the movie.
While watching Maleficent: Mistress of Evil, I heard Queen Ingrith explain to Aurora what she believed made a great leader: “The ability to instill fear in your subjects and then use that fear against your enemies.” She goes on to explain that she created a story about the “evil witch,” and that it didn't matter who woke Sleeping Beauty because everyone was terrified. Eventually, the story became legend.
I didn't watch that scene and suddenly come up with this argument. I had already been thinking about the way political fear works. But hearing the idea expressed so plainly in a completely fictional story gave me language for something I had been struggling to articulate.
The frightening part isn't simply that someone can invent a story about an enemy. It is that once people are afraid, they don't necessarily need to know the person they fear. They don't necessarily need to understand the facts. They only need to know the story.
That is what makes fear such an effective political tool.
You don't have to know a Muslim personally to fear “Sharia law.” You don't have to know a transgender athlete to believe transgender people are threatening women's sports. You don't have to know an immigrant to believe immigrants are invading the country. You don't have to know a Muslim politician to believe that his religion makes him a Trojan horse.
The story can become more familiar than the person.
And once the story becomes familiar enough, it can become legend.
That is why I think the word “hate” needs to be handled carefully. I don't think wanting immigration enforcement is hatred of immigrants. Opposing gender-affirming care for minors isn't automatically hatred of transgender people. Supporting immigration restrictions isn't automatically hatred of Muslims. Opposing LGBTQ+ instruction in schools isn't automatically hatred of LGBTQ+ people. People are entitled to hold conservative positions on all of those questions.
But dehumanization is different from disagreement.
When a population is repeatedly characterized as an invasion, a disease, a threat, criminals, predators, garbage or something fundamentally incompatible with the nation, we are no longer simply debating policy. We are deciding how human beings should be understood.
And that matters because before people can be treated as outsiders, they first have to be imagined as outsiders.
That doesn't mean every politician who uses inflammatory language is consciously trying to produce some catastrophic historical outcome. It means we should understand the power of the language we normalize, particularly when the same groups are repeatedly presented as sources of danger.
The most important question, then, isn't “Are Republicans hateful?” That question is too broad to be useful, and it asks us to speculate about the inner motivations of millions of people.
The better question is this: What happens to a democracy when political success increasingly depends on convincing citizens that another group of Americans—or people living among them—is the source of their fear, anger and decline?
Because once politics becomes a contest over which group deserves blame, there is always another group waiting to be blamed. Today it may be immigrants. Tomorrow Muslims. Then transgender people. Then LGBTQ+ people. Then political opponents. And eventually, the definition of the “real American” can become so narrow that millions of actual Americans find themselves on the outside looking in.
That is why we should pay attention not only to what politicians promise to do, but to how they teach us to think about the people they promise to do it to.
A country can have fierce disagreements about borders, gender, religion, crime, schools and culture. It should. That is democracy. We should be able to argue about immigration without turning immigrants into an invading army. We should be able to debate transgender participation in sports without turning transgender people into a civilization-ending threat. We should be able to debate religious accommodations without treating a Muslim traveler washing before prayer as evidence that Sharia law is taking over America. We should be able to oppose a Muslim politician's policies without treating his religion or his name as evidence of disloyalty.
And we should be able to criticize Democrats just as vigorously.
The goal isn't to eliminate political conflict. The goal is to preserve the distinction between political disagreement and political demonization.
Because there is a line between saying, “I disagree with you,” and saying, “You are the reason America is broken.” The first is democracy. The second creates an enemy.
And when creating enemies becomes a reliable way to win elections, the question isn't simply whether the rhetoric is effective.
We should be asking what that rhetoric is doing to us.
We should ask for evidence rather than accepting slogans as facts. We should ask what actual law is being proposed, what actual problem is being solved, how large the problem really is and what the data actually shows. We should question whether we would describe the same behavior in the same way if the people involved belonged to a different religion, race, sexuality or political party. Most importantly, we should be willing to challenge politicians we support when they turn entire populations into villains.
Democracy does not require us to agree with one another, like one another or share the same vision for the country. It requires something more fundamental: that we recognize one another as human beings who belong here.
Because the easiest way to unite people is not always to give them something to believe in.
Sometimes, it is to give them someone to fear.
And that is why we should be very careful about the stories we allow to become legend.
Don't let anyone convince you that your neighbor has to become your enemy before your country can become great.
Ask questions. Check the claims. Look past the slogan. Listen for the language of threat. And when you see an entire group of people being turned into a political scapegoat, say something.
Because democracy isn't protected only at the ballot box.
It is protected every time ordinary people refuse to let fear decide who gets to belong.