Dr. Damon Linker—Senior Lecturer in Political Science at the University of Pennsylvania, Senior Fellow in the Open Society Project at the Niskanen Center, columnist, and author of The Theocons and The Religious Test

Dr. Linker: Trump Is the Worst Possible Example of a Right-wing Populist

In this interview for the ECPS, Dr. Damon Linker delivers a stark assessment of Trumpism’s place in the global surge of right-wing populism. Dr. Linker argues that Donald Trump is “the worst possible example of a right-wing populist,” not only for his ideological extremism but for a uniquely volatile mix of narcissism, vindictiveness, and disregard for constitutional limits. Central to his warning is Trump’s assault on what he calls the democratic “middle layer”—the professional civil servants who “act as a layer of defense” against executive tyranny. By “uniting the bottom and the top to crush that middle layer,” Dr. Linker contends, Trumpism pushes the United States toward an authoritarian model unprecedented in its modern political history.

Interview by Selcuk Gultasli

In this wide-ranging interview with the European Center for Populism Studies (ECPS), Dr. Damon Linker—Senior Lecturer in Political Science at the University of Pennsylvania, Senior Fellow in the Open Society Project at the Niskanen Center, columnist, and author of The Theocons and The Religious Test—offers one of the clearest and most sobering analyses of Trumpism’s evolving place within the global wave of right-wing populism. Across the conversation, Dr. Linker advances a central contention: Donald Trump is “the worst possible example of a right-wing populist,” not only because of ideological extremism but because of a personally distinctive mix of narcissism, vindictiveness, and strategic opportunism that intensifies the authoritarian tendencies inherent in contemporary populist governance.

A recurring theme in the interview—and the one that speaks most directly to the headline—is Dr. Linker’s argument that Trumpism seeks to eliminate what he calls the “middle layer” of democratic states. In his formulation, liberal democracies depend on “informed, intelligent, educated… people in that middle layer of the state” who carry out laws, uphold norms, and prevent the executive from “acting like a tyrant.” Trump, by contrast, “tries to unite the bottom and the top in an effort to crush that middle layer—leaving only ‘the people’ and the strongman running the country.” This dynamic, Dr. Linker warns, places the United States closer to the logic of authoritarian rule than at any point in the modern era.

The interview situates Trumpism within both historical cycles and global patterns. Dr. Linker argues that the Republican Party is returning to an older “rejectionist” impulse rooted in its reaction to the New Deal. Yet Trump’s version is more expansive and more radical, because what the right now seeks to overturn is far larger: the post-war regulatory, administrative, and cultural state. At the same time, Dr. Linker stresses that while Trumpism shares features with “authoritarian populism” abroad, Trump himself stands out for being “personally irresponsible… rage-fueled… corrupt… [and] willing to use state power… to hurt his enemies and help his friends.”

The interview also maps the institutional consequences of this project. Dr. Linker shows how Trumpism simultaneously directs bottom-up grievance and top-down coercion to pressure universities, law firms, media, bureaucratic agencies, and cultural institutions. Some actors, he notes, resist, while others “capitulate” under threat of political or financial retaliation. The overall pattern reveals an increasingly fragmented institutional landscape marked by selective vulnerability rather than systemic resilience.

Finally, Dr. Linker reflects on the future of American party politics. If Democrats cannot adapt—by embracing a modestly populist reformism and distancing themselves from the “old, discredited establishment”—they risk long-term marginalization. Yet he remains cautiously optimistic: “As long as we have free and fair elections… my very strong suspicion is [the Democrats] will win again. We just have to be a little patient about it.”

This interview thus offers a penetrating, historically informed account of Trumpism as both a symptom and accelerant of democratic decay in the US—and a warning about what may come next.

Here is the edited transcript of our interview with Dr. Damon Linker, slightly revised for clarity and flow.

Why Trumpism Isn’t New—But More Dangerous

Donald Trump’s supporters wearing “In God We Trump” shirts at a rally in Bojangles’ Coliseum in Charlotte, North Carolina, on March 2, 2020. Photo: Jeffrey Edwards.

Dr. Damon Linker, thank you very much for joining our interview series. Let me start right away with the first question: You argue that Trumpism expresses a “reactive rejectionism” deeply rooted in the American right’s political DNA. To what extent do you see this as a cyclical return of buried ideological impulses versus a structural transformation of the Republican coalition in the 21st century?

Dr. Damon Linker: Well, I’ve tended to side with the idea that it is something cyclical. The Republican Party responded to the New Deal in the 1930s—Franklin Roosevelt’s vast expansion of the size and scope of the federal government in response to the Great Depression. The party reacted by rejecting that expansion entirely in the name of what we call in the United States, using the French expression, laissez-faire: the notion that the government should not play a significant role in organizing and regulating our political and economic lives, and that if it gets out of the way, the economy will grow and we will see all kinds of positive developments—economically, culturally, and politically. Because the liberal left was working to expand the scope of government, the Republicans developed a program of resistance and rejection.

This remained the party’s dominant position until 1952, when Senator Robert Taft ran for president on that platform. But in the end, the party narrowly chose a different candidate that year—Dwight D. Eisenhower, the former general who helped win the European theater in World War II. He went on to serve eight years as president and adopted a more moderate position, one that enabled the consolidation of the New Deal and continued the Cold War that had been initiated by Democrats and liberals before him.

That moment marked the emergence of a more moderate, mainstream version of the Republican Party, which remained influential on and off until the immediate aftermath of George W. Bush’s presidency. I think Donald Trump represents a return to this older rejectionist form of the Republican Party—although now it rejects much more, because government and the left-liberal agenda have expanded dramatically since the 1930s. So there is much more to contest and attempt to reverse, and I think the impulse to do so helps explain some of the radicalism we’ve seen, especially from this second Trump administration over the past year.

After the Cold War: No Brake on Radicalization

In your framing, the Cold War consensus temporarily disciplined the American right toward moderation. Without an equivalent external threat today, what kinds of internal political or social incentives—if any—could exert a similar moderating force?

Dr. Damon Linker: I’m honestly not sure. My argument is that it’s a bit mysterious what such a force could be. I didn’t go into this in the New York Times essay you’re referring to, but I’m even a little at a loss about whether an external challenge—if it happened today—would have the same effect. Suppose China made an aggressive move against Taiwan and we suddenly became much more concerned about an assertive China in geopolitics. I’m not convinced the Republican Party would respond in a moderating way. At this point, it is so wedded to a kind of Trump-oriented aggressiveness and defensiveness, and to a somewhat conspiratorial and paranoid mindset, that it might meet such a challenge by becoming even more radical about the threat posed by it.

So I’m not sure. I suppose I could say that if Trump ends up being an unsuccessful president—his approval rating is already sinking quite low, and if it drops even lower than it did in his first presidency from 2016 or 2017 to early 2021—and then a Republican successor goes on to lose in 2028, there would be a very lively and rhetorically violent fight among Republicans about where to go next. Out of that struggle, and out of a desperation to win again, it’s possible the party could move even further in an extreme right-wing direction, or it could try to combine some Trump positions—maybe anti-immigration convictions—with a more moderate tone and attitude on other issues.

I’ve long thought that if the Republican Party combined an anti-immigration stance with genuine support for healthcare reform that enabled more people to have access to affordable care, that would be a very potent and powerful combination. But the party has long paired certain cultural right-wing positions with a real hostility to taxes and regulations—a strongly pro-business point of view. And that combination limits its total electoral appeal, so I think they would have to adjust that somewhat.

Populism from Below, Authoritarianism from Above

Donald Trump delivers a victory speech after his big win in the Nevada caucus at Treasure Island Hotel & Casino, flanked by his sons Eric (right) and Donald Jr. (left) in Las Vegas, NV. Photo: oe Sohm.

Many scholars describe democratic backsliding as driven by institutional capture from above and mass polarization from below. How do you interpret the interaction between Trump’s top-down attacks on institutions and the bottom-up radicalization of the Republican base?

Dr. Damon Linker: I affirm the view that combines them both. Trumpism—understood as the American form of right-wing populism we see across much of the world today—brings together exactly these two dynamics. What we have in the United States, as in Europe, Latin America, the Middle East, and South Asia, where potent right-populist parties and leaders have emerged, is often this same combination: grassroots, everyday voters who are deeply angry with and distrustful of the elite establishment that runs the institutions of public life, and a populist leader who comes along and seeks to champion that discontent and suspicion.

That leader—whether Trump, Erdoğan, Modi, Orban, or others—wins power and then uses the office as a kind of wrecking ball to destroy, radically reform, or undermine the elite system governing the country. We’ve seen this clearly in Trump’s approach during his second term over the past year, as he has sought to channel the desires of everyday voters by dismantling large parts of what we call the administrative state—the career bureaucratic civil servants who run the government across administrations, regardless of whether the president is a Democrat or a Republican.

Trump has tried to fire these people, push them out, or exert total control over them, insisting they conform to his vision of how to run the country “in the name of the people”—the people he claims stand with him against the elites. One way to visualize this is to imagine the base of voters at the bottom, the strongman leader at the top, and the professional civil service in the middle. What Trump tries to do is unite the bottom and the top in an effort to crush that middle layer—leaving only “the people” and the strongman running the country.

And that is very dangerous, because it resembles a dictatorship or authoritarian system far more than a liberal democratic one. In a democracy, you specifically want informed, intelligent, educated people in that middle layer of the state, running things day to day in a responsible way and serving as a buffer—a layer of defense for the rule of law and constitutional norms that prevents the person at the top from behaving like a tyrant. Trump, like many strongmen, is trying to remove that crucial middle layer.

Trumpism Beyond Trump

You describe Trumpism as a long-term phenomenon, not merely a personalistic moment. What, in your view, are the essential ideological and sociological components of Trumpism that will endure after Trump himself exits the stage?

Dr. Damon Linker: The things that I think are likely to fade a little bit are the extreme examples of Trump’s corruption. I do think that corruption is going to increase in the government—probably with both parties but especially among Republicans—simply because Trump has shown that you can be corrupt and get away with it. Now, Trump, as a long-term corrupt figure in our economy and politics—someone who’s a developer and has worked historically in New York City, where the building trades developers are quite corrupt, and he’s been doing it for his entire career of about a half century—I think he’s a kind of outlier, very extremely corrupt, and he’s been very eager in this second administration to do anything he can to enrich himself, his business, his family, and friends.

So, we’ll see some of that, but I think it probably won’t continue at quite the level we’ve seen with Trump. What will continue is the dynamic I’ve already been talking about: seeking to empower the executive branch of our politics by justifying its power in terms of defending “the people.” This kind of populist account of power suggests that it’s acceptable for the leader of the government to act in very extreme ways that seem to transgress the rule of law because it is supposedly done in the name of defending what the people say they want.

In substantive policy terms, the Republican Party will remain very hostile to immigration. It’s also going to be much more skeptical of free trade agreements than it used to be. That doesn’t mean the chaotic imposition of tariffs that Trump has attempted—tariffs he is already backing away from a little because they are hurting our economy so severely. But there is room for a more responsible form of protectionism in our political economy, one that doesn’t offshore supply chains with quite the enthusiasm we’ve seen over the last two or three decades since the 1990s, here and around the world. That trend will continue.

I also think there will be a continued tendency to combine a pro-business economic policy with social conservatism—a long-standing Republican mix since Ronald Reagan. And it will be carried out with more extremism, as Trump has done: very forcefully using the power of the state to combat examples of cultural leftism in the country—in universities, in the corporate sector—while rewarding corporations or businesses that are either explicitly anti-left-wing or simply unpolitical and willing to play ball with, or do business with, the president.

Those businesses will be rewarded with approvals for mergers, a more favorable regulatory environment, and similar benefits, whereas those that continue to push what we call wokeness—a kind of cultural left position—will face a more severe regulatory environment, more meddling, and a generally more difficult time from any Republican president who happens to win the office.

The War on the Administrative State

Demonstrators gather at the US Capitol on President’s Day to protest the actions of President Trump’s administration and billionaire Elon Musk in Washington, D.C., on February 17, 2025. Photo: Rena Schild.

Your essay in the New York Times highlights the role of the administrative state as a primary target of rejectionist conservatism. Is this assault driven more by ideological hostility to bureaucracy or by a desire to dismantle professional constraints on executive power?

Dr. Damon Linker: I would say both. There is an ideological opposition to the administrative state that has been developed by certain think tanks in the United States,
probably most prominently the Claremont Institute in the suburbs of Los Angeles. Over the last few decades, they have developed a pretty elaborate ideological critique— a critique of and attack on the administrative state—claiming that it is an undemocratic imposition on the Constitution, that the Constitution doesn’t even conceive of. It doesn’t make any provision for it, and so in that respect, it’s wholly illegitimate and should be dismantled.

But at the same time, there is a sense that the administrative state slows down and hinders the will of the president, unless it can be seized by the president and used as a kind of hammer or some other tool to advance his agenda. So what you get on the right these days in this country is this severe critique of how the administrative state has existed and functioned until now, combined with a very confused proposal about what to do about it in the future. Some people say it should simply be gotten rid of—get rid of the administrative state—which, frankly, is very unrealistic. Every modern nation has what we call an administrative state: career civil servants who make the government function and allow it to do what we ask of it, which is regulate our lives, keep us safe, make sure drugs are safe, make sure airplanes don’t fall out of the sky, make sure our cars don’t blow up when they get in a car accident—these kinds of things.

But some on the right are smarter in saying that what we actually need to do is make sure the administrative state doesn’t only help left-wing politicians when they’re in power. Their critique is that when there’s a Democrat as president, the administrative state helps them fulfill their agenda. When there’s a Republican, they do the opposite and drag their feet. They don’t do what the Republican president asks because they don’t agree with it, since
most of the people who work as career civil servants tend to be Democrats. So they come up with excuses not to fulfill the Republican agenda.

So, these people on the right say what we need to do is not get rid of the administrative state; we need to take control of it—fire the left-wing people who work in it and appoint right-wing people who will both advance our agenda when we’re in charge and, secondly, do the opposite to the left when the Democrats return to power. In other words, if the Democrat wants to do a certain thing, these new right-wing civil servants will drag their feet and not implement the proposals. This is a recipe for very wild, big swings from president to president. One advantage of an administrative state—or a career civil service— is that it creates a kind of stability across administrations. Whether you have a Republican president, a Democratic president, a Republican again, a Democrat again, the government as a whole moves a little to one side or the other, but remains anchored in the middle, never veering too far in one direction or the other.

But if all the career civil servants get fired when there’s a new party in charge of the presidency and are replaced with ideologues who agree, you’re going to get something much more volatile, where the whole government shifts 180 degrees in direction. That is a recipe for chaos and a real lack of stability in our system, I fear.

Samuel Francis’s Roadmap to the New Right

Samuel Francis and the “Middle American radicals” have gained renewed attention in analyses of the new right. How central is Francis’s worldview to understanding the intellectual architecture of contemporary Trumpism?

Dr. Damon Linker: The way I usually read prominent intellectuals of the past is a little subtle. You’re talking about a guy named Samuel Francis who died in 2005. He wrote some important essays around 1991–1992 in which he—in retrospect—proposed something that looks a lot like Trumpism. Basically, he articulated a kind of right-populist and right-wing nationalist program, arguing that Republicans needed to begin allying with middle American, middle-class workers against left-leaning bureaucrats and cultural institutions—the elite institutions of American culture. So, as I was saying earlier, you have the bottom and then the populist at the top on the right going to war against the people in the middle—the bureaucrats, the civil servants, and the leaders of universities, the corporate sector, the arts, and cultural institutions. That sounds a lot like a roadmap for Trumpism.

Where I want to hesitate a little bit is that I’m not making the claim that Sam Francis directly caused Trumpism or directly influenced it that much. I think it’s more that he saw a possibility for the right after the Cold War, and he turned out to be correct, although it took a few decades for the Republicans to find a champion in Donald Trump who could actually enact this style of politics and succeed with it politically. Pat Buchanan attempted it with Sam Francis’s influence in 1992, when he challenged George H.W. Bush’s re-election campaign.
He didn’t do that well, although he did get 38% of the vote in the New Hampshire primary that year, which damaged George H.W. Bush. It’s one reason he lost the presidency to Bill Clinton that year. But Pat Buchanan wasn’t able to turn it into that successful of a program to actually win the primaries and take over the Republican Party then. But Donald Trump has succeeded in enacting something like Sam Francis’s ideas, and that is something we need to recognize.

Who Stands Up to Trump—and Who Capitulates?

Students gather for graduation ceremonies on Commencement Day at Harvard University, Cambridge, Massachusetts, May 29, 2014. Photo: Dreamstime.

The Republican Party’s anti-institutionalism now encompasses the judiciary, intelligence services, universities, and media. Which institutional arenas, in your view, remain most resilient—and which are most vulnerable—to coordinated illiberal pressure?

Dr. Damon Linker: I don’t know if I can say that there are any sectors as a whole that can remain resilient. Obviously, the Democratic Party is going to be independent of this and resilient. But beyond that, what you see instead is that within certain segments of the culture, the country, and the economy, certain firms, law firms, and universities are doing better at resisting than others. Some law firms have capitulated to Trump and reached deals with him. Others have said they will not reach deals, and so far it’s not entirely clear—to me at least—
that they’re being punished very severely, so maybe that resistance will continue and even expand.

Similarly with universities: some have capitulated very quickly to Trump in return for having their funding restarted, because Trump cut off a lot of funding for grants in the sciences and medicine. Large, well-endowed universities with prominent medical schools have been particularly vulnerable, like my own University of Pennsylvania, because the Trump administration has been able to shut off grants to these schools, which then gives the president leverage to try to extract concessions from them. But some universities, like Harvard, have tried to fight back, and there are others as well. They will probably continue trying and, hopefully, ride out the rest of the term. There are only three years to go in the second Trump administration. We’ll see. If somehow J.D. Vance becomes president after Trump, or if Trump dies or is incapacitated and Vance takes over during this term and then runs for re-election in 2028 and wins, in those longer-term scenarios it will obviously be harder for these institutions to keep resisting.

But for the moment, again, I wouldn’t say it’s any entire sector. It’s more selective—
people and institutions within many different sectors that are trying to stand up to him, at least a little bit.

Rebuilding the Center-Left for a New Era

You have written extensively on the erosion of the political center. What might a plausible reconstruction of a centrist or “middleground” politics look like in a post-Trump environment, and what forces—if any—could bring it into being?

Dr. Damon Linker: That’s a hard question. I don’t have a great answer for it, because I don’t, frankly, know. My instincts tell me that the road back to power for a kind of center-left coalition has to involve more populism as well. The center-left cannot remain parties of the old, discredited establishment that the right-populist parties have been so successful in targeting. There is obviously a lot of organic irritation and anger with those institutions of the establishment. In order to get a little of that populist energy for themselves, the center-left can’t just say, “Vote for us, and we’ll keep everything the way it’s been for the last
30 to 40 years,”
 because there aren’t enough people who want to keep things as they’ve been for the last 30 or 40 years. So, if you cede that populist critique and don’t adopt it for yourself, you’re giving ammunition to the populist right to keep winning.

So, the center-left has to acknowledge that this anger against the establishments of our liberal democratic systems is legitimate, that these institutions and the people who run them have made mistakes, they’ve gotten things wrong, and they need to not only acknowledge these errors but come up with proposals to make it better—to fix them, to reform pretty dramatically the way our systems work. Make them more nimble, less bogged down in bureaucracy and red tape, as we put it in one of our favorite metaphors here. And again, try to steal some of that populist energy for the center-left, to, in effect, say: “Yes, I hear you. You’re not happy with the present. Neither are we. We want the government—we want these institutions—to work better for your sake, for all of our sakes.
Trust me, put me into power, and we will make things better. We will make the government run more efficiently and make your lives improve. What we don’t want is those irresponsible people on the other side of the spectrum who really have no positive program at all—they just want to wreck everything. While that might be tempting because you’re angry, the end result is going to be that our lives will get worse, and the government will become even more inefficient, even more incapable of fixing things.”

That’s something like a message that could resonate, but of course you need charismatic, very effective politicians to actually say that in a way that gets people excited. That probably means people who are not the same people who are currently running the show, who clearly are not very compelling to a lot of voters these days.

The Most Extreme Variant of Populism

Former US President Donald Trump with a serious look as he delivers a speech at a campaign rally held at the Mohegan Sun Arena in Wilkes-Barre, PA – August 2, 2018. Photo: Evan El-Amin.

Trumpism increasingly blends populist grievance with state-driven coercion, such as mass deportation plans and politicized bureaucratic purges. Does this represent a uniquely American synthesis, or does it echo the global pattern of “authoritarian populism” seen elsewhere?

Dr. Damon Linker: In general, it’s continuous with what we’re seeing in other countries. There’s a range. Trump is particularly personally irresponsible and incapable of truly grasping policy details. So, like Meloni in Italy, for example, is a right-wing populist, but her governance has been relatively moderate. If other countries in Europe elected right-populist parties and they governed like Meloni has been governing in Italy, I wouldn’t be that worried about it. I would figure the old neoliberal center-right is now gone—it’s extinct—and instead we have a populist right in countries around the world. I don’t really agree with a lot of those things, but it’s okay; it’s an alternative to the center-left, and that’s now what the alternative ideological configuration is going to look like going forward. We can work with that.

Trump is distinct because he’s so personally narcissistic, so rage-fueled. He hates his enemies. He’s willing to use state power and transgress norms and the rule of law in order to hurt his enemies and help his friends. He’s so corrupt. In all of these ways, he’s sort of the worst possible example of a right-wing populist. So it’s mainly these personal things about him that make him uniquely bad.

So the big question for me is if a J.D. Vance ends up taking over after Trump and winning—how does he govern? How is he different from Trump? Is he more thoughtful, or is he actually worse because he holds the same views but is competent and able to aggressively prosecute their agenda in a way that Trump can’t quite pull off? Because, for example, Trump thinks it makes sense to impose enormous tariffs on every country in the world overnight, as he did last April. I don’t think Vance would ever have done anything that stupid and reckless. If that’s true, then Vance wouldn’t have become as unpopular as Trump has become. So that’s one question that I wonder and worry about.

A Stress Test for the American Party System

Torn American flag with Democratic and Republican party symbols, representing political division in the United States. Photo: Dreamstime.

And lastly, Dr. Linker, if Trumpism remains ascendant even after scandals, governance failures, and electoral defeats, what does this suggest about the adaptive capacity—or decay—of the American party system?

Dr. Damon Linker: It means that the Democratic Party is in trouble. Now, it’s not in trouble in the way the Republican Party was in the 1930s, when Franklin Roosevelt won re-election in 1936 with 60.8% of the vote, and Democrats controlled the US Senate with 75 seats out of 96, and the House of Representatives—if I recall correctly—334 to 88. Absolutely lopsided margins in favor of the Democrats, where the Republicans almost looked like they were going out of business.

The Democrats today can still come close to winning. It’s very, very narrow in Congress right now—only 3 or 4 seats separate the two parties—so that means the Democrats can almost win, and they could win again. They could win in the midterm elections next year; they could win the presidency in 2028. If they lose in these elections again, that would mean that they’re in trouble. But they probably are not going to lose in a landslide that signals they have to fundamentally change. It would mean they have to adjust their message in ways like I’ve been advocating in some of the earlier things I said.

So, as long as we have free and fair elections—even if the populist-right Republican Party is winning these elections—we still have the possibility of the Democrats winning at some point in the future, and my very strong suspicion is they will win again. We just have to be a little patient about it.

The Athens Polytechnic Monument covered with flowers during the 2019 commemoration of the 1973 student uprising against the Greek junta in Athens, Greece. Photo: Antonios Karvelas.

November 17th: The Rise of the Far-Right as a ‘Youth Trend’

In this powerful reflection for ECPS – Voice of Youth, high school student Emmanouela Papapavlou warns that the rise of the far right is not a “youth trend” but a symptom of collective amnesia. The memory of the Polytechnic uprising—once a symbol of resistance to dictatorship—has grown hollow through ritual repetition, even as democratic backsliding accelerates across Europe, the US, and Greece. Papapavlou describes how everyday indifference and frustration quietly nourish extremist ideas, while pockets of young people fight back through music, art, and political expression. Her message is urgent: democracy erodes not when violence erupts, but when society forgets what unfreedom feels like. Memory, he reminds us, is not a burden—it is our first line of defense.

By Emmanouela Papapavlou

Every year, the same story unfolds… wreaths, school speeches, the same faded posters we barely notice. A ritual repeated, yet it barely moves us. The Polytechnic uprising, instead of warning us about the fragility of freedom, is often handed down as compulsory material. And so, the deepest wound of modern Greek history becomes just another “anniversary.”

Yet, precisely at a time when democracy worldwide is under threat, the Polytechnic should shake us more than ever.

In Europe, parties with fascist roots are entering governments. In America, authoritarian leaders are gaining unprecedented support. In Greece, the far-right is comfortably returning to public life. And still, the memory of that uprising leaves so many indifferent.

Everyday scenes reveal a harsh truth: indifference, frustration, and social decay fuel the rise of extremes. In quiet, almost unnoticed moments, the past comes alive: forgotten junta supporters chatting in neighborhood barbershops as if no time has passed, fascists and ex-junta members teaching outdated, dangerous ideologies to Greek children. This is not just about contemporary Greeks, nor a “lost segment” of society. It is a collective phenomenon: disillusionment breeds extremes, whether leaning right or left.

Silence in the face of looming threats is not innocent, it is complicity. Yet some young people refuse to stay silent. They turn to music that tackles social and political issues such as rap music, they write lyrics and stories, produce podcasts, murals, exhibitions, or small performances. Through these acts, they revive memory and keep resistance against darkness alive. The generation of the Polytechnic rebelled and showed us the way: how dictators fall, and how united people claim their rights. It is our duty to remember the fallen and the fighters of that bloody uprising and to understand what it takes to keep democracy alive.

Here lies the core message: the rise of the far-right is not “a youth trend.” It is a warning that society has begun to forget. Forgetting what unfreedom means. Forgetting how easily institutions once taken for granted crumbled. Forgetting that democracy does not die suddenly, it dies when we become accustomed to darkness.

The Polytechnic is not merely a monument of the past. It is a test: it will either remind us of what we risk losing, or we will watch history rewrite itself while we only hear the silence around us.

Indeed, memory is not an obligation. It is a shield, a defense against the darkness that threatens democracy. Remaining passive is easy. The hard part is seeing the bigger picture: Europe drifting back toward dark ideas, Greece flirting with amnesia, a world exhausted from losing and still keeping vigilance alive.

Memory is not merely duty. It is our first line of defense.

 


Emmanouela Papapavlou is a high school student from Thessaloniki, Greece, deeply passionate about social and political issues. She has actively participated in Model United Nations and other youth forums, serving as a chairperson in multiple conferences and winning awards in Greek debate competitions. Writing is her greatest passion, and she loves using it to explore democracy, civic engagement, and human rights. Her dream is to share her ideas, inspire action, and amplify the voices of young people who want to make a difference. Email: emmanpapapavlou@gmail.com

Dr. Ulrike M. Vieten is a Senior Lecturer (Associate Professor) in Sociology of Gender, Migration and Racisms at Queen’s University Belfast.

Dr. Vieten: Dutch Progressive Liberalism Is Rather Cosmetic as Fractured Far Right Gains

In an interview for the ECPS, Dr. Ulrike M. Vieten offers a sharp sociological reading of the 2025 Dutch elections, arguing that “progressive liberalism appears rather cosmetic, and the Dutch elections reveal a significant win for fractured far-right populist parties.” Despite Geert Wilders’ setback, Dr. Vieten stresses that the far right remains structurally resilient, with PVV, JA21, and FvD together securing 42 seats. She highlights the normalization of anti-immigration rhetoric, the co-optation of far-right frames by centrist actors, and the deepening tensions between state-centered citizenship and post-migrant identities. From femonationalism to coalition politics, Dr. Vieten situates the Dutch results within broader European trajectories of nativism, militarization, and socio-economic neglect—warning that liberal democracy risks privileging cultural cohesion over social justice.

Interview by Selcuk Gultasli

In a political landscape marked by shifting coalitions, fragmented party systems, and the normalization of far-right discourse, Dr. Ulrike M. Vieten—Senior Lecturer (Associate Professor) in Sociology of Gender, Migration and Racisms at Queen’s University Belfast—offers, in an interview with the European Center for Populism Studies’ (ECPS), a trenchant sociological analysis of what the recent Dutch election reveals about the deeper transformations reshaping Dutch and European politics. As she succinctly observes, “progressive liberalism appears rather cosmetic, and the Dutch elections reveal a significant win for fractured far-right populist parties.”

While Geert Wilders suffered an electoral and institutional setback, Dr. Vieten underscores that far-right forces have neither receded nor lost structural relevance. She notes that Wilders’ PVV secured “a similar outcome to D66 in terms of parliamentary seats—26,” and that new actors such as JA21 and FvD collectively pushed the far right to 42 seats, signaling the entrenched resilience of nativist politics. This development, she argues, stems from longer-term shifts accelerated by the pandemic—an evolution she previously theorized as “pandemic populism.”

Yet the interview also probes the paradoxical dynamics of the 2025 contest: a weakened Wilders paired with the persistent mainstreaming of anti-immigration rhetoric. Dr. Vieten stresses that the far right’s discursive power continues to shape “cultural belonging and national identity,” even when its institutional credibility falters. Simultaneously, she warns that centrist and center-left parties have often co-opted far-right frames, thereby reproducing segregationist logics while claiming to oppose extremism.

A major theme running through the conversation is the shifting terrain of citizenship, identity, and post-migrant belonging. Drawing on her earlier work on “new European citizens,” Dr. Vieten observes that the pandemic’s border closures and re-territorialization of state authority profoundly disrupted the transnational lives of minority citizens. She also highlights how post-migrant elites—such as VVD leader Dilek Yeşilgöz-Zegerius—may themselves align with exclusionary agendas, complicating assumptions about progressive identifications among minority communities.

The interview further explores the gendered politics of far-right rhetoric. Here Dr. Vieten draws attention to how appeals to women’s rights have been tactically mobilized to justify anti-Muslim policies, echoing Sara Farris’s concept of femonationalism. Liberal narratives of emancipation, she warns, can themselves reinforce racialized boundaries of belonging.

Looking ahead, Dr. Vieten situates the Dutch outcome within broader European trajectories marked by the rise of far-right parties, centrist recalibrations, and an EU increasingly driven by anti-migration and militarization agendas. Liberal democracy, she suggests, risks becoming a project “selling cultural cohesion instead of social cohesion,” unless it confronts underlying socio-economic inequalities.

This interview thus contributes a critical and timely perspective to ECPS’s ongoing effort to interpret the Dutch elections within a wider European and global context.

Here is the edited transcript of our interview with Dr. Ulrike M. Vieten, slightly revised for clarity and flow.

A Splintered Far Right Still Sets the Tone in Dutch Politics

Election posters near the Binnenhof featuring Geert Wilders of the PVV in the foreground, The Hague, the Netherlands, October 12, 2025. Photo: Dreamstime.

Despite the electoral setback for Geert Wilders, far-right parties collectively gained ground. How should we interpret this outcome in terms of the structural endurance of nativist, populist politics in the Netherlands?

Dr. Ulrike M. Vieten: The official setback to Wilders leading the strongest party this year (2025) doesn’t change the fact that (a) he achieved a similar outcome to D66 in terms of parliamentary seats—26, and (b) other far-right “kids on the block,” such as JA21 and FvD, also saw a rise in their share of populist votes. This clearly illustrates that the far right (populist) parties have splintered yet continue to pose a serious threat to liberal, socially diverse, and inclusive societies. All three parties (PVV, JA21, and FvD) can claim 42 seats out of 150 (compared to 41 they won in the last election in 2023). This means nativist (autochthon-oriented) ideology has gained and consolidated political ground over the years, particularly after the pandemic—a development I warned about when writing on “pandemic populism” (Vieten, 2022).

To what extent do the recent results illustrate a reconfiguration of far-right populism—from an electoral takeover strategy toward indirect agenda-setting power that continues to shape public discourse on immigration, cultural belonging, and national identity?

Dr. Ulrike M. Vieten: Though I have not followed the election campaign closely, as I do not currently live in the Netherlands, what was striking about the success of D66 and Rob Jetten—and several national and international media outlets have emphasized this—is that Jetten sold his politics with an overall positive message of “we can do it.” Dutch voters were not impressed with the performance of Geert Wilders and the last government on central issues such as housing provision and health services. In the end, the Dutch are often viewed as very pragmatic (similar to the English, as they say), and it might be the case that Wilders’ loss is an outcome of his lack of reliability in terms of policy delivery, and only to a lesser degree driven by the ideological content his far-right populist party conveys. Anti-migration policy—let’s not forget, Wilders’ coalition government resigned because he walked out on that issue—remains a sticking point. Rob Jetten’s overarching approach to what you call “cultural belonging and national identity” was to give the Dutch national flag a more positive (prideful) meaning, not always as a defense against others, but filling it with a form of socially cohesive meaning.

Post-Migrant Elites Don’t Always Align with Progressive Politics

Billboard featuring the main candidates in the Dutch elections on June 9, 2010, in Amstelveen, the Netherlands. Photo: Dreamstime.

Given your work on “new European citizens,” what do the 2025 elections reveal about ongoing tensions between state-centered citizenship regimes and the transnational identifications of post-migrant communities?

Dr. Ulrike M. Vieten: My research and publications on European minority citizens (2016; 2018) now feel like “light years away” (Lichtjahre entfernt). It was a comparative study of three EU countries (pre-Brexit England included) that examined how hyphenated Dutch, German, and British citizens identified as European and related to the European Union. Though I interviewed Moroccan-Dutch citizens—some of them very visible in the public sphere—the general argument may also apply to Turkish or Kurdish-Dutch citizens. However, all of this was carried out pre-pandemic, and as international lockdowns and travel bans taught us, the mundanity of transnational community life was largely suspended. One of my interview partners in Germany explicitly told me that her life as a transnational—maintaining friendships and family ties in Turkey, for example—was shattered and ignored during the pandemic. Nation-states restored their authority and sovereignty over citizens’ movement and territorial borders. Between 2020 and 2022, we witnessed a strict re-territorialization of governance—perhaps a prelude to what has come since and what we see today.

When we speak about “new Europeans,” and you bring up the concept of post-migration, it seems that some minority European/national citizens have made it into the ranks of national (and even international) elites, similar to “old established Europeans.” Ideological or value orientations do not necessarily differ simply because one has a post-migration background. An interesting and perplexing example is Dilek Yeşilgöz-Zegerius, the leader of the VVD (People’s Party for Freedom and Democracy), the conservative Dutch party, who explicitly stated she would not join a coalition with the merged GroenLinks/PvdA party. This means she would rather accept a coalition with far-right parties such as JA21. Yeşilgöz served as a minister in Rutte’s government and is a very experienced politician. But this tells a story of socially classed divisions within ex-immigrant and transnational communities, who do not automatically occupy a liberal-progressive or anti-authoritarian space.

Institutional Failure, Discursive Success

Wilders’ collapsed coalition appears to have weakened his institutional credibility, yet anti-immigration rhetoric remained central in campaign debate. How do you interpret this paradox of reduced governing legitimacy but persistent discursive power?

Dr. Ulrike M. Vieten: As I mentioned before, the collapse of Wilders’ coalition discredited him in terms of reliability and triggered the recent election. Coalition building is at the heart of most Continental European countries, including the Netherlands, and—as far as I remember—it took Wilders nearly a year to form a government anyway. So, the record of being in government and in power for just a year looks quite poor. The mainstreaming (or normalization; see Vieten & Poynting, 2022) is a discursive project that has been unfolding for years—post-2008 economic crisis and with a further push post-pandemic—accelerating at a pace that makes it difficult to challenge, as the underlying socio-economic problems are not going away.

To what extent do the Dutch results reflect a broader European pattern in which centrist parties co-opt right-wing discourses—thereby reproducing segregationist and anti-immigrant logics even while formally opposing the far right?

Dr. Ulrike M. Vieten: Well, unfortunately, it is not only conservative or center-right parties that have jumped on the anti-immigrant—e.g., anti-refugee—scapegoating wagon; center-left parties such as the Labour Party in the UK and the Social Democrats in Denmark have similarly placed anti-migration policy at the top of their agendas. That said, I would go beyond Europe here, as this reflects a broader zeitgeist and a global phenomenon. Though Brazil shifted leftward after the far right damaged the country, mainstream media worldwide continue to give center stage to far-right politicians such as Trump and follow closely the agendas they set. At some point, people may have forgotten that 15 years ago (or earlier, in the early 2000s) there was a very different spirit—embracing cosmopolitanism (albeit Eurocentric), diversity, and openness toward difference.

Returning to what I said earlier about the need to build coalitions, we will now see how Jetten bridges ideological divides, as he needs to form a coalition with three other parties, while the leader of the Dutch conservatives (VVD) has expressed her dislike for including the GreenLeft/Social Democrats in the government. Jetten might end up asking one of the smaller far-right parties, e.g., the FvD, to join. And then we will see how realistic and reliable such a coalition arrangement will be. It is not all out of the woods, and formal opposition is more of a strategy than a reflection of political will and capacity post-election.

Cosmetic Liberalism Cannot Counter Deepening Inequalities

Billboard of D66 featuring Rob Jetten with the slogan Het Kan Wel in Amsterdam, the Netherlands on October 28, 2025. Photo: Robert van ’t Hoenderdaal.

Does D66’s civic-progressive liberalism meaningfully challenge racialized boundaries of European belonging, or does it risk perpetuating a “thin cosmopolitanism” that leaves structural inequalities untouched?

Dr. Ulrike M. Vieten: Your question speaks directly to what I mentioned earlier. The appealing persona of D66’s leader, Rob Jetten, may resonate with urban populations and those identifying as liberal-progressive in middle-class neighborhoods. Even the fact that he is openly gay (his partner originally from Argentina) is not, in itself, an indicator of anti–far-right trajectories. For years, Wilders politicized homosexuality in his rhetoric against Muslim communities, and Alice Weidel, the AfD leader, is a lesbian living with her partner in Switzerland. Therefore, an image of liberal pro-gayness does not say anything about how social cohesion will work in the Netherlands after the 2025 election.

A conservative agenda that is deemed not to tackle socially unfair living conditions in a post-migration society—such as access to housing, rising property prices, and the gap between living standards and affordability for young people—can easily slip into adopting far-right agendas of cultural cohesion. In that sense, a “thin cosmopolitanism” is not enough, as it fails to engage with the socio-economic concerns of a large segment of the population. Progressive liberalism appears rather cosmetic, and as we noted earlier, the election outcome shows a significant win for fractured far-right populist parties.

Fragmentation Masks the Growing Influence of Nativist Politics

With the rise of multiple smaller far-right parties (e.g., JA21, FvD), what does the diversification of the nativist field reveal about ideological differentiation, constituency segmentation, and the long-term resilience of the Dutch radical right?

Dr. Ulrike M. Vieten: I think we covered some of this before. The fragmentation of the Dutch far right—and the way center and liberal parties have adopted racist far-right political agendas, e.g., anti-migration/anti-refugee rhetoric—confirms that we are facing a normalization of far-right, nativist ideologies. The fragmentation reflects nuances as well as socially and culturally classed differences, but this does not diminish the broader presence of far-right actors. We might even see a smaller far-right party joining the government, which poses serious questions for the rule of law and for how the center-right continues to adopt policy agendas set by far-right politicians. The cordon sanitaire has already been abandoned elsewhere. An important piece of EU legislation, the Supply Chain Due Diligence Act, was just modified and diluted in scope and reach—and waved through with the votes of far-right parties/politicians, just this week.

Building on your research into gendered culturalism, to what extent has the strategic mobilization of women’s rights within far-right rhetoric served to legitimize exclusionary policies toward Muslim communities—thus normalizing racialized boundaries of national belonging?

Dr. Ulrike M. Vieten: I would go beyond this argument by questioning how liberal notions of female emancipation have also played into anti-Muslim rhetoric and have not prevented the passage of generically racist legislation. The latter refers to laws banning the veil and sustaining narratives of white European supremacy. My colleague Sara Farris (2017) argues that “neoliberalism [is] a political-economic formation that institutionalizes the femo-nationalist ideology as part of the functioning of the state apparatus in order to (re)organize the productive and particularly the socially reproductive sphere” (2017: 14).

Following closely the national civic integration strategies, not only addressing Muslims, but generally migrants, Farris scrutinized data in three EU countries spelling out that Muslim women (and female migrants) are incorporated into the concrete European ‘femo-nationalist economies’ as domestic space keepers. While Muslim men (and migrants, predominantly Muslims) are constructed as outsider-threats, Muslim women are displaced into the social reproduction sphere of the different nation-state. Her argument is intriguing because it interrogates the mainstream liberal narrative that only the far right (or extremists) threatens “our way of life.” But certainly, this kind of post-Marxist analysis is not very fashionable, insisting that normal gendered belonging is already the problem as it is keeping hierarchies of exploitation untouched.

Liberal Democracy Risks Prioritizing Cultural Unity Over Social Justice

People on the street near the National Monument in Amsterdam, the Netherlands, on April 14, 2018. Undocumented migrants selling shoes. Photo: Elena Rostunova.

Finally, what do the 2025 Dutch election results suggest about broader European political trajectories—especially the concurrent resilience of far-right nativism and the tactical recalibration of centrist actors seeking to contain it—and how might this interplay shape the future of liberal-democratic politics on the continent?

Dr. Ulrike M. Vieten: Like what happened in Austria and Germany where far-right parties were either coming into first place (Austria) or second (Germany) these countries managed to build coalitions, excluding the far-right for now. As I mentioned above, it now depends on how Jetten and crucial parties such as the VVD can hold their ground and compromise on a trustworthy and stable coalition. We already have far-right parties in government in Western Europe, such as in Italy, and long established in Eastern Europe, such as in Hungary. And if we think of the European Union more broadly, its anti-migration policy (e.g., anti-asylum stance) has shifted toward far-right, anti-foreigner hysteria—for example, outsourcing asylum processes—and is dominated by Angst (both in terms of real and imagined politics) of the Russian.

Accordingly, the second major theme is militarization (and its multi-billion-euro funding), which—let me guess—is undermining spending for social and cultural policies and cohesion across the EU and within European countries. The potential new Dutch government will fit this trajectory very well, as left (or socialist) visions have been rejected across the board. The problem with liberal democracy is that it continues to promote a narrative that ignores socio-economic questions of redistribution, selling cultural cohesion instead of social cohesion.

VirtualWorkshops-Session6

Virtual Workshop Series — Session 6: “Populism and the Crisis of Representation –Reimagining Democracy in Theory and Practice”

Please cite as:
ECPS Staff. (2025). “Virtual Workshop Series — Session 6: Populism and the Crisis of Representation –Reimagining Democracy in Theory and Practice.” European Center for Populism Studies (ECPS). November 13, 2025. https://doi.org/10.55271/rp00118

 

On November 13, 2025, the ECPS, in collaboration with Oxford University, held the sixth session of its Virtual Workshop Series, “We, the People” and the Future of Democracy: Interdisciplinary Approaches. Under the skillful moderation of Professor Ilhan Kaya (Wilfrid Laurier University, Canada), the session featured Dr. Jonathan Madison, Dr. João Mauro Gomes Vieira de Carvalho, and Associate Professor Andreea Zamfira, who examined how populism both mirrors and magnifies democracy’s crisis of representation. Their analyses, complemented by insightful discussant interventions from Dr. Amir Ali and Dr. Amedeo Varriale, generated a vibrant dialogue on institutional resilience, digital disruption, and the reconfiguration of democratic legitimacy in an age of populist contention.

Reported by ECPS Staff

On November 13, 2025, the European Center for Populism Studies (ECPS), in collaboration with Oxford University, convened Session 6 of its ongoing Virtual Workshop Series, “We, the People” and the Future of Democracy: Interdisciplinary Approaches. This session, titled Populism and the Crisis of Representation: Reimagining Democracy in Theory and Practice,” brought together a distinguished group of scholars from political science, sociology, and democratic theory to examine one of the defining questions of our age—how populism both reflects and reshapes the crisis of democratic representation.

Under the capable and engaging chairmanship of Professor Ilhan Kaya (Visiting Professor at Wilfrid Laurier University, Canada; formerly of Yildiz Technical University, Turkey), the session unfolded with remarkable intellectual rigor and fluidity. Professor Kaya’s moderation ensured a balanced and inclusive dialogue among the presenters, discussants, and participants, fostering an atmosphere of critical reflection and open exchange.

The session featured three compelling presentations. Dr. Jonathan Madison (Governance Fellow, R Street Institute) opened with “De-Exceptionalizing Democracy: Rethinking Established and Emerging Democracies in a Changing World.” His paper challenged conventional hierarchies between “established” and “emerging” democracies, arguing that institutional resilience—particularly the robustness of liberal institutions—rather than wealth or longevity, determines a democracy’s ability to withstand populist pressures.

Next, Dr. João Mauro Gomes Vieira de Carvalho (LabPol/Unesp and GEP Critical Theory, Brazil) presented “Mobilizing for Disruption: A Sociological Interpretation of the Role of Populism in the Crisis of Democracy.” His intervention explored populism as a sociological manifestation of democracy’s structural contradictions, emphasizing the interplay of economic inequality, charismatic leadership, and digital communication in the destabilization of representative institutions.

Finally, Associate Professor Andreea Zamfira (University of Bucharest) delivered “Daniel Barbu’s and Peter Mair’s Theoretical Perspectives on Post-Politics and Post-Democracy.” She advanced a sophisticated conceptual framework distinguishing between democratic and strategic populisms and called for reclaiming political science’s critical vocation amid the hollowing of democratic politics in the neoliberal era.

The presentations were followed by incisive discussant interventions from Dr. Amir Ali (Jawaharlal Nehru University, New Delhi) and Dr. Amedeo Varriale (University of East London) whose reflections broadened the theoretical and comparative scope of the session. Their critiques and elaborations inspired an engaging debate that continued into the Q&A session, where Professor Kaya adeptly guided a lively, cross-regional discussion on the transnational diffusion of populism and the institutional responses to democratic backsliding.

In sum, Session 6 stood out as an exemplary exercise in interdisciplinary dialogue—anchored by Professor Kaya’s thoughtful moderation and enriched by a diverse array of perspectives that collectively illuminated the multifaceted relationship between populism, representation, and the evolving fate of democracy in the twenty-first century.

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LauraRovelli2

Dr. Rovelli: Milei’s Anti-Science and Denialist Policies Undermine Argentina’s Scientific Institutions

Argentina is facing an unprecedented assault on its scientific and educational institutions under President Javier Milei’s libertarian administration. Sweeping budget cuts, halted research careers, and the dismantling of science and human rights agencies have destabilized the country’s knowledge ecosystem. As Dr. Laura Rovelli warns, “the government has deployed anti-science and denialist rhetoric that seeks to discredit and undermine the institutions of science and higher education.” This interview explores how Milei’s radical anti-statist agenda erodes academic autonomy, weakens evidence-based policymaking, and reshapes public education amid growing attacks on universities accused of being “ideologically captured.” Dr. Rovelli also highlights emerging networks of resistance—unions, students, feminist groups, and scholars—mobilizing to defend academic freedom, public knowledge, and democratic life.

Interview by Selcuk Gultasli

Argentina is experiencing one of the most turbulent periods for its scientific, educational, and democratic institutions since the return of democracy in 1983. The administration of President Javier Milei—elected on a platform of radical libertarianism, state retrenchment, and market fundamentalism—has initiated sweeping transformations that profoundly reshape the country’s knowledge ecosystem. As part of these reforms, universities, research councils, and scientific bodies have faced defunding, institutional downgrading, and political delegitimization. According to Dr. Laura Rovelli, an independent researcher at CONICET and Professor at the National University of La Plata (UNLP), the government’s approach is not merely administrative restructuring but a broader ideological project. As she warns, “the government has deployed anti-science and denialist rhetoric that seeks to discredit and undermine the institutions of science and higher education.”

In this extensive interview, Dr. Rovelli analyzes how Milei’s program of market deregulation, dollarization, and shrinking of the state challenges the very idea of knowledge as a public good in Argentina’s democracy. She describes a context in which political fragmentation and austerity policies deepen long-standing inequalities and erode the social meaning of rights—especially the right to education. University autonomy, she explains, is being weakened through severe budget cuts, salary reductions, canceled scholarships, and halted research careers, leaving more than 1,200 approved researchers unable to take up their positions.

Beyond material erosion, Dr. Rovelli highlights the symbolic and epistemic dimensions of the crisis. The dismantling of ministries and agencies devoted to science, gender equality, and human rights is accompanied by a discursive offensive aimed at delegitimizing academic expertise. Denialist narratives—targeting gender, climate change, inequality, and public health—have become central to Milei’s political identity and echo global far-right trends linked to Donald Trump and Jair Bolsonaro. This, she argues, represents a broader pattern of “global anti-statist populism,” even as Milei introduces a uniquely Argentine “anti-national component.”

Yet, amid the crisis, Dr. Rovelli identifies emerging forms of resistance and democratic renewal. Trade unions, student organizations, feminist movements, and academic networks have mobilized nationwide and internationally. Universities remain “privileged loci of dispute and possibility,” capable of defending epistemic diversity and rebuilding the common good through legal challenges, collective action, and alliances with social movements.

By foregrounding the struggles surrounding knowledge, education, and public goods, this interview offers a timely and nuanced perspective on Argentina’s democratic future. It reveals how the battle over science and universities has become a defining arena in the contest between neoliberal retrenchment and democratic-popular visions of society.

Here is the edited transcript of our interview with Dr. Laura Rovelli, slightly revised for clarity and flow.

Giorgia Meloni, leader of Brothers of Italy, Silvio Berlusconi, leader of Forza Italia and Matteo Salvini, leader of the League, attend a center-right coalition rally in Rome, Italy on March 01, 2018. Photo: Alessia Pierdomenico.

‘Patriots to Defend Our Identity from the Islamisation of Europe’: How Populist Leaders Normalise Polarisation, a Multimodal Discourse Analysis

Please cite as:

Reggi, Valeria. (2025). “‘Patriots to Defend Our Identity from the Islamisation of Europe’: How Populist Leaders Normalise Polarisation, a Multimodal Discourse Analysis.” Journal of Populism Studies (JPS). November 16, 2025. https://doi.org/10.55271/JPS000120

 

Abstract

This article presents the results of several studies on the communicative strategies of right-wing populist leaders in France, Italy, and the United Kingdom in 2021 and 2024. The analyses focus on Marine Le Pen and Jordan Bardella of the National Rally (Rassemblement National) in France, Giorgia Meloni of Brothers of Italy (Fratelli d’Italia) and Matteo Salvini of the League (Lega) in Italy, and Nigel Farage and Richard Tice of Reform UK. The research explores how these leaders construct ingroup and outgroup identities through discursive strategies, whether the outgroup is defined in civilisational terms and if these narratives have evolved over time, becoming ‘normalised.’ Employing qualitative multimodal analysis, the studies incorporate Plutchik’s (1991) classification of basic emotions, Martin and White’s (2005) appraisal theory, and Kress and van Leeuwen’s (2006) framework for image composition. The findings suggest an instrumental use of religion to enhance polarisation, but with a notable transition from emotionally charged visual campaigns to more rationalised and institutionalised arguments, contributing to the normalisation of divisive discourse on immigration and national identity.

Keywords: civilisationism, multimodal discourse analysis, normalisation, populism, right wing

By Valeria Reggi

The discourse of right-wing populist parties in Europe has undergone significant transformations over recent years. As digital platforms become increasingly central to political communication, populist leaders have adapted their messaging strategies to reach and engage with their audiences more effectively. This work presents an overview of several studies – both ongoing and completed – on the populist discourse in France, Italy, and the United Kingdom in 2021 and 2024. It focuses on right-wing leaders Marine Le Pen and Jordan Bardella of the National Rally (Rassemblement National) in France, Giorgia Meloni of Brothers of Italy (Fratelli d’Italia) and Matteo Salvini of the League (Lega) in Italy, and Nigel Farage and Richard Tice of Reform UK. The aim is to explore how they construct their ingroups and outgroups and the discursive mechanisms they employ to reinforce their political narratives, with particular attention to instrumental references to religion as an oppositional divide (civilisational populism). The ultimate scope is to highlight possible trajectories towards normalisation (Krzyżanowski, 2020). In particular, the studies investigate how right-wing populist[3]leaders in France, Italy and the UK build the identity of their ingroup and outgroup and what discursive strategies they use (RQ1), if the outgroup is defined in civilizational terms (RQ2) and if it has changed and become normalised in time (RQ3).

The results show, first of all, a remarkable focus on religion as a means to define the ingroup against the outgroup, which confirms the relevance of studying populism under a civilisational lens. Moreover, they highlight some relevant shifts in the content shared on social media and official party websites between 2021 and 2024, which outlines possible paths towards the normalisation of civilisational polarisation in mainstream political debates. Although this overview involves data sets originated in different research contexts and with different objectives, and, accordingly, does not aim to present a comparison between definitive results, it suggests a possible trajectory in the communication of rightist populist parties and opens the path for further investigation on the normalisation of polarised debate.

The following section outlines the theoretical framework underpinning the research, offering insights into populism, the concept of normalisation, civilisationism, and the Judeo-Christian tradition. Section 3 provides a detailed account of the materials and methods employed in the analysis. Section 4 presents the key findings and engages in their discussion. The final section addresses the research questions directly, expands upon the discussion, and considers possible directions for future research. 

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Dr. Laura Rovelli is an independent researcher at CONICET and Professor at the National University of La Plata (UNLP).

Dr. Rovelli: Milei’s Anti-Science and Denialist Policies Undermine Argentina’s Scientific Institutions

Argentina is facing an unprecedented assault on its scientific and educational institutions under President Javier Milei’s libertarian administration. Sweeping budget cuts, halted research careers, and the dismantling of science and human rights agencies have destabilized the country’s knowledge ecosystem. As Dr. Laura Rovelli warns, “the government has deployed anti-science and denialist rhetoric that seeks to discredit and undermine the institutions of science and higher education.” This interview explores how Milei’s radical anti-statist agenda erodes academic autonomy, weakens evidence-based policymaking, and reshapes public education amid growing attacks on universities accused of being “ideologically captured.” Dr. Rovelli also highlights emerging networks of resistance—unions, students, feminist groups, and scholars—mobilizing to defend academic freedom, public knowledge, and democratic life.

Interview by Selcuk Gultasli

Argentina is experiencing one of the most turbulent periods for its scientific, educational, and democratic institutions since the return of democracy in 1983. The administration of President Javier Milei—elected on a platform of radical libertarianism, state retrenchment, and market fundamentalism—has initiated sweeping transformations that profoundly reshape the country’s knowledge ecosystem. As part of these reforms, universities, research councils, and scientific bodies have faced defunding, institutional downgrading, and political delegitimization. According to Dr. Laura Rovelli, an independent researcher at CONICET and Professor at the National University of La Plata (UNLP), the government’s approach is not merely administrative restructuring but a broader ideological project. As she warns, “the government has deployed anti-science and denialist rhetoric that seeks to discredit and undermine the institutions of science and higher education.”

In this extensive interview, Dr. Rovelli analyzes how Milei’s program of market deregulation, dollarization, and shrinking of the state challenges the very idea of knowledge as a public good in Argentina’s democracy. She describes a context in which political fragmentation and austerity policies deepen long-standing inequalities and erode the social meaning of rights—especially the right to education. University autonomy, she explains, is being weakened through severe budget cuts, salary reductions, canceled scholarships, and halted research careers, leaving more than 1,200 approved researchers unable to take up their positions.

Beyond material erosion, Dr. Rovelli highlights the symbolic and epistemic dimensions of the crisis. The dismantling of ministries and agencies devoted to science, gender equality, and human rights is accompanied by a discursive offensive aimed at delegitimizing academic expertise. Denialist narratives—targeting gender, climate change, inequality, and public health—have become central to Milei’s political identity and echo global far-right trends linked to Donald Trump and Jair Bolsonaro. This, she argues, represents a broader pattern of “global anti-statist populism,” even as Milei introduces a uniquely Argentine “anti-national component.”

Yet, amid the crisis, Dr. Rovelli identifies emerging forms of resistance and democratic renewal. Trade unions, student organizations, feminist movements, and academic networks have mobilized nationwide and internationally. Universities remain “privileged loci of dispute and possibility,” capable of defending epistemic diversity and rebuilding the common good through legal challenges, collective action, and alliances with social movements.

By foregrounding the struggles surrounding knowledge, education, and public goods, this interview offers a timely and nuanced perspective on Argentina’s democratic future. It reveals how the battle over science and universities has become a defining arena in the contest between neoliberal retrenchment and democratic-popular visions of society.

Here is the edited transcript of our interview with Dr. Laura Rovelli, slightly revised for clarity and flow.

Milei Is Dismantling Argentina’s Knowledge Commons

Ultra-right-wing Argentine politician Javier Milei during the PASO elections in Buenos Aires, Argentina on August 13, 2023. Photo: Facundo Florit.

Dr. Laura Rovelli, thank you very much for joining our interview series. Let me start right away with the first question: Javier Milei’s program prioritizes radical market deregulation, dollarization, and the shrinking of the state. From a political theory perspective, how does this agenda challenge or redefine the idea of the common good in Argentina’s democracy?

Dr. Laura Rovelli: It’s a very interesting question because, in this scenario—one shaped by the conditions that current capitalism assumes in our region, based on unresolved historical tensions and inequalities—processes are unfolding that challenge the very notion of knowledge and education as common goods, as well as the idea of university education as a right. In this complex context, characterized by strong political fragmentation between various progressive movements, traditional neoconservative sectors, and, since 2023 and even earlier, extreme right forces, economic adjustment policies and different strategies are making life more precarious and affecting how we sustain common goods. Of course, this has deepened pre-existing inequalities by widening the gap in the distribution of social goods, including knowledge and education, and has reduced the political and social meaning of rights, even challenging the existence of the right to university or the right to education, and more broadly, the idea of knowledge as a common good.

Evidence-Based Governance Is Being Eroded Under Milei

Given your expertise in research policy and knowledge systems, how does Milei’s administration engage with—or marginalize—scientific and academic expertise in policymaking? What implications does this have for evidence-based governance?

Dr. Laura Rovelli: This is a crucial point. First of all, we might say that there are severe budget cuts being implemented. There is a real reduction in the salaries of teaching, research, and administrative staff, as well as cuts in scholarships, funding for research and outreach projects, and in the infrastructure and operational capacity of universities. This explicitly weakens their institutional framework and undermines their autonomy.

Secondly, the government has dismantled science, technology, and innovation bodies, agencies, departments, and programs linked to higher education, science, human rights, and culture, while also intensifying trends toward the commercialization and privatization of education and knowledge in general.

In addition, the recruitment of research careers has been at a standstill since December 2023, affecting more than 1,200 researchers who have been approved but have not been able to take their positions in the scientific system. There are very few openings for new recruits, and this has already led to a 20% drop in the number of applicants for scientific careers and doctoral and postdoctoral fellowships.

Third, the government has deployed anti-science and denialist rhetoric that seeks to discredit and undermine the institutions of science and higher education. In particular, there has been a denial or disqualification of issues such as gender, inclusion, inequality, and climate change. For example, state agencies dealing with gender and human rights issues have been dismantled, such as the Ministry of Women and the Argentine National Institute Against Discrimination, created in the mid-1990s. At the school system level, the implementation of a comprehensive sex education law, created at the beginning of the 21st century, has been subsumed into emotional literacy programs and training led by private organizations.

There is also a growing threat to the social sciences, humanities, and arts, which have been displaced from the research agenda in favor of technical areas considered “productive,” such as energy, mining, health, and genomics. In this context, the erosion of the evidence base for policymaking is compounded by government rhetoric that mixes false and biased information with a strong, aggressive tone in its interventions.

Public Education Is a Battleground in Argentina’s Democratic Crisis

Large crowds march nationwide in defence of universities and public education in Argentina—one of the biggest rallies of President Javier Milei’s government, with estimates from 100,000 to 500,000 on April 23, 2024. Photo: Dreamstime.

Historically, Argentina’s public education system has been central to shaping civic identity and democratic values. How do you assess its current role in the face of Milei’s anti-establishment discourse and market-oriented reforms?

Dr. Laura Rovelli: Clearly, the Argentine university system has traditionally been characterized by a public state matrix that constitutes its identity. This can be observed quantitatively—in terms of enrollment, distribution, supply, and the weight of public state sector resources—and symbolically, due to the central role played by national universities within higher education institutions, reflecting a system with a low level of privatization compared with other countries in our region. However, in recent years, there has been an exacerbation of privatization and commodification processes in higher education. This is not new, but it has been intensified under the Milei administration.

In that sense, we can say that Argentina is facing one of the deepest crises in its higher education and scientific systems since the return of democracy in 1983. To mention some figures: in terms of gross domestic product, the university budget fell from 0.72% in 2023 to 0.57% in 2024 and is estimated to drop to 0.43% in 2025. The real salaries of professors have also declined during the Milei administration, by almost 30% compared with November 2023.

Additionally, the President’s refusal to implement the 2025 University Financing Law—a bill approved by an overwhelming majority in both chambers of Congress that aims solely to restore funding lost due to inflation—leaves the system without a basic foundation to function. By postponing its implementation, the executive power disregards the separation of powers and violates established rights in our democratic system.

So, in this scenario, the role of Argentina’s public education system in shaping civic identity and democratic values is under siege and threatened, yet it remains a place of dispute and tension—and also a space of possibility for building more democratic educational and social projects, as those of us who are fighting to defend the public system continue to do.

Anti-University Narratives Are Fueling Censorship and Harassment

Milei and his allies have criticized public universities as “ideologically captured.” How do such narratives affect academic freedom and the social legitimacy of higher education as a space for critical thought and democratic engagement?

Dr. Laura Rovelli: Clearly, academic freedom in this context is being affected in different ways and through various actions by the government. There are harassment, persecution, and censorship of academic teachers, researchers, scientists, and artists, alongside the promotion of hate speech and violence. In material terms, there has been an elimination of opportunities for dialogue and collective bargaining with teachers’ unions and trade unions. There are also harassment and expulsion of members of migrant academic communities, as well as barriers to international academic mobility.

These measures restrict research agendas and weaken the connection between academia, local issues, public policy, and global consensus on key matters such as health and the environment. For example, the Argentine government announced its withdrawal from the World Health Organization (WHO) in February 2025. Although this process faces legal obstacles and its implementation remains under debate, many civil and academic movements are fighting against it. The government’s decision is based on alleged differences in health management and the claim that international bodies interfere with national sovereignty—echoing the rhetoric of US President Donald Trump.

There are, therefore, many consequences of these attacks on science, knowledge, and academic freedom in Argentina today.

The Commodification of Knowledge Is No Accident

Large crowds march nationwide in defence of universities and public education in Argentina—one of the biggest rallies of President Javier Milei’s government, with estimates from 100,000 to 500,000. The Congress building stands beside the marching crowd, and a raised sign reads “The Homeland is not for sale” in Buenos Aires on April 23, 2024. Photo: Dreamstime.

From your work on knowledge and open science as commons, how might we understand education itself—as both a public good and a political battleground—in Argentina’s ongoing struggle between neoliberal and democratic-populist projects?

Dr. Laura Rovelli: Regarding knowledge and science as a common good, Argentina was one of the first countries in the region to have, for example, an open access law. Public universities are the main promoters of diamond open access in the region—that is, an open access model where you don’t have to pay to publish or to read. There is also a vigorous movement of citizen science, scientific outreach, and university extension—what we call here the relationship with society—that is mainly led by universities. So, it’s not a coincidence that these institutions, the universities, are the targets of aggression and cutbacks by a pro-market and anti-statist government, and that through state defunding, private education and the commodification of knowledge are explicitly promoted.

In Argentina’s polarized climate, can any political actor—including the opposition—still credibly articulate a notion of the common good that transcends ideological fragmentation and social resentment?

Dr. Laura Rovelli: It is a very complex process at the moment, but we are confident that it is possible, in the medium and long term, to recover this notion and to strengthen the idea and the practices of common goods, particularly through sub-national and local governments, and also in dialogue with universities and social and territorial movements in Argentina.

Argentina’s Knowledge Sector Has Become a Hub of Organized Resistance

People holding books aloft from surrounding buildings join massive nationwide protests in defence of universities and public education in Argentina. One of the largest rallies of President Javier Milei’s government—drawing an estimated 100,000 to 500,000 people—fills Buenos Aires on April 23, 2024. A banner reads, “Public University for Everyone, Always.” Photo: Dreamstime.

How have trade unions, student movements, feminist groups, and universities responded to Milei’s agenda? Do you see these actors as potential sources of democratic renewal or as fragmented voices of resistance?

Dr. Laura Rovelli: There are many movements of resistance, and they are potential sources of democratic renewal. Focusing particularly on universities and science movements, higher education and scientific institutions have implemented many legal measures. They have worked closely together—for example, the National Inter-University Council remains united and has drawn up different measures, such as legal actions. They drafted the university funding bill that was presented in Congress to secure and guarantee university funding. They have made several formal requests to the government, rejected the reduction of the 2026 budget, and, of course, led federal mobilizations across the country with the support of unions and students. They have coordinated various actions to defend public goods, education, and the public education system.

We also have another important network, the Argentine Network of Science and Technology Institutes’ Authorities, which has made progress in organizing mass demonstrations with the support of ordinary citizens. They have gathered international backing and submitted requests for access to public information on scientific issues, which have been denied by the government. They are also working in different sessions to coordinate strategies and actions to demand funding resources for the scientific sector and the appointment of authorities in several areas of science that remain vacant. There is also a lack of management in the scientific sector because the government has refused to approve or assign leadership positions.

Additionally, through the Latin American Council of Social Sciences, a program on qualitative and comparative studies in the Americas has been funded to promote comparative research and expand alliances between teachers and students. At universities, deliberative and collegial spaces in some institutions have been strengthened, and some are beginning to develop protocols and action plans in response to threats against students or professors. These are some of the examples I would like to highlight.

Milei’s Project Echoes Trump and Bolsonaro

Do you see Milei’s libertarian populism as part of a broader Latin American or global pattern of anti-statist populism—perhaps connected to figures like Bolsonaro or Trump—or as a uniquely Argentine phenomenon?

Dr. Laura Rovelli: No, of course, I believe that Milei’s libertarian populism is part of a broader global anti-statist populism. He is very much in dialogue with President Trump—he admires him. He also has contact with Bolsonaro. He’s not unique, but there is a component that many colleagues in political studies have highlighted: Milei has an anti-national component that is not as present in the cases of Bolsonaro or Trump. So that is something, if we may say, singular to his profile. But of course, he is in dialogue with a more global extreme right-wing movement.

Education Is the Key Arena for Restoring Democratic Purpose

And lastly, Dr. Rovelli, looking forward, what political, institutional, or civic initiatives could help restore faith in democratic governance and reconstruct a shared sense of purpose—the common good—in Argentina’s fractured public sphere?

Dr. Laura Rovelli: The role of universities and education in general is a key point. They are privileged loci or spaces of dispute and tension surrounding different educational, knowledge, science, and society projects that are in conflict in those spaces, where common goods and public goods—epistemic diversity—and substantive possibilities for democratization face critical setbacks in this scenario.

So, there are some initiatives of resistance, and also efforts to reposition more democratizing processes at universities and in educational spaces, that are very interesting. For example, the potential dynamism of subnational policies and local and inter-institutional alliances to curb or reverse unconstitutional or anti-democratic government measures; the complementarity of legal, political, epistemological, and pedagogical strategies to reverse coercion and harassment in educational settings; and the key role of regional and international alliances and coalitions of professors, students, and scientists in favor of academic freedom.

We should also mention the articulation and intersectorality with different social struggles of popular sectors—people who are displaced, harmed, or oppressed in our regions—and ultimately the proliferation of common deliberative, collegial, educational, and university projects in dialogue with society. These are some of the strategies and actions that we are carrying out in our systems.

KoenVossen2

Dr. Vossen: The Anti-Islam Core Is the Most Important Part of Wilders’s PVV

In an in-depth interview with the ECPS, Dr. Koen Vossen, political historian and lecturer at Radboud University, analyzes the ideological evolution and endurance of Geert Wilders’s Party for Freedom (PVV). He stresses that “The anti-Islam core is absolutely the most important part of this party,” noting that despite tactical moderation, its fundamental worldview remains unchanged. According to Dr. Vossen, the PVV’s “one-man structure” and lack of internal democracy make it both flexible and fragile. Wilders’s “clash of civilizations” narrative, rooted in his early attachment to Israel, continues to shape his politics. As Dr. Vossen observes, media normalization, cultural anxieties, and declining institutional barriers have allowed the PVV to become a lasting—though polarizing—force in Dutch politics.

Interview by Selcuk Gultasli

In a wide-ranging interview with the European Center for Populism Studies (ECPS) following the Dutch general elections of October 29, 2025, Dr. Koen Vossen, a political historian and lecturer in political science at Radboud University, offers a nuanced analysis of the ideological evolution, strategic positioning, and organizational structure of Geert Wilders’s Party for Freedom (PVV). Dr. Vossen, a leading scholar on Dutch populism and right-wing movements, situates the PVV within a broader European radical-right context while emphasizing its distinctly Dutch trajectory.

As Dr. Vossen underscores, “The anti-Islam core is absolutely the most important part of this party.” While the PVV has, over time, expanded its platform to include positions on welfare, housing, and law and order, these remain secondary to its central ideological fixation. The PVV, he explains, “is really basically one man… It is purely a matter of what Wilders wants, what he does, and what he likes.” This personalization of power, combined with the party’s lack of internal democracy, explains both its tactical flexibility and its chronic difficulty in governance.

Dr. Vossen traces Wilders’s ideological consistency to what he calls a “clash of civilizations” worldview, deeply informed by his “special connection with Israel.” Having worked on a kibbutz as a young man, Wilders came to see Israel as “the main buffer against Islamization.” This perspective not only anchors the PVV’s foreign policy but also shapes its domestic narrative of cultural defense. According to Dr. Vossen, Wilders’s “absolute core ideology is this anti-Islam ideology,” while his steadfast pro-Israel stance serves as both a symbolic and programmatic pillar in PVV discourse.

On the domestic front, Dr. Vossen attributes the PVV’s durability to a combination of structural and contingent factors: the decline of pillarized institutions, the fragmentation of the Dutch party system, and the normalization of far-right rhetoric through mediaamplification. “Over the last ten years,” he notes, “we’ve seen the clear emergence of a very right-wing media… strongly conservative and very much anti-left. ‘Left’ as a word, as a concept, has almost become an insult in the Netherlands.” The weakening of social intermediaries and the culturalization of political conflict, he argues, have made space for a stable radical-right electorate of roughly 30%.

Despite periodic moderation—what Wilders once called putting his ideas “in the freezer”—Dr. Vossen believes the PVV’s ideological substance remains intact. Even temporary participation in government, he argues, only suspends rather than transforms its radicalism. The 2025 elections, he concludes, show both the limits and persistence of Dutch populism: a movement still revolving around one man, one message, and one enduring enemy.

Here is the edited transcript of our interview with Dr. Koen Vossen, slightly revised for clarity and flow.

Women’s March Demonstration — Protesters take to the streets of Eugene, Oregon, despite the rain. Photo: Catherine Avilez.

Virtual Workshop Series — Session 6: “Populism and the Crisis of Representation –Reimagining Democracy in Theory and Practice”

Please cite as:
ECPS Staff. (2025). “Virtual Workshop Series — Session 6: Populism and the Crisis of Representation –Reimagining Democracy in Theory and Practice.” European Center for Populism Studies (ECPS). November 13, 2025. https://doi.org/10.55271/rp00118

 

On November 13, 2025, the ECPS, in collaboration with Oxford University, held the sixth session of its Virtual Workshop Series, “We, the People” and the Future of Democracy: Interdisciplinary Approaches. Under the skillful moderation of Professor Ilhan Kaya (Wilfrid Laurier University, Canada), the session featured Dr. Jonathan Madison, Dr. João Mauro Gomes Vieira de Carvalho, and Associate Professor Andreea Zamfira, who examined how populism both mirrors and magnifies democracy’s crisis of representation. Their analyses, complemented by insightful discussant interventions from Dr. Amir Ali and Dr. Amedeo Varriale, generated a vibrant dialogue on institutional resilience, digital disruption, and the reconfiguration of democratic legitimacy in an age of populist contention.

Reported by ECPS Staff

On November 13, 2025, the European Center for Populism Studies (ECPS), in collaboration with Oxford University, convened Session 6 of its ongoing Virtual Workshop Series, “We, the People” and the Future of Democracy: Interdisciplinary Approaches. This session, titled “Populism and the Crisis of Representation: Reimagining Democracy in Theory and Practice,” brought together a distinguished group of scholars from political science, sociology, and democratic theory to examine one of the defining questions of our age—how populism both reflects and reshapes the crisis of democratic representation.

Under the capable and engaging chairmanship of Professor Ilhan Kaya (Visiting Professor at Wilfrid Laurier University, Canada; formerly of Yildiz Technical University, Turkey), the session unfolded with remarkable intellectual rigor and fluidity. Professor Kaya’s moderation ensured a balanced and inclusive dialogue among the presenters, discussants, and participants, fostering an atmosphere of critical reflection and open exchange.

The session featured three compelling presentations. Dr. Jonathan Madison (Governance Fellow, R Street Institute) opened with “De-Exceptionalizing Democracy: Rethinking Established and Emerging Democracies in an Age of Liberal Backsliding.” His paper challenged conventional hierarchies between “established” and “emerging” democracies, arguing that institutional resilience—particularly the robustness of liberal institutions—rather than wealth or longevity, determines a democracy’s ability to withstand populist pressures.

Next, Dr. João Mauro Gomes Vieira de Carvalho (LabPol/Unesp and GEP Critical Theory, Brazil) presented “Mobilizing for Disruption: A Sociological Interpretation of the Role of Populism in the Crisis of Democracy.” His intervention explored populism as a sociological manifestation of democracy’s structural contradictions, emphasizing the interplay of economic inequality, charismatic leadership, and digital communication in the destabilization of representative institutions.

Finally, Associate Professor Andreea Zamfira (University of Bucharest) delivered “Daniel Barbu’s and Peter Mair’s Theoretical Perspectives on Post-Politics and Post-Democracy.” She advanced a sophisticated conceptual framework distinguishing between democratic and strategic populisms and called for reclaiming political science’s critical vocation amid the hollowing of democratic politics in the neoliberal era.

The presentations were followed by incisive discussant interventions from Dr. Amir Ali (Jawaharlal Nehru University, New Delhi) and Dr. Amedeo Varriale (University of East London) whose reflections broadened the theoretical and comparative scope of the session. Their critiques and elaborations inspired an engaging debate that continued into the Q&A session, where Professor Kaya adeptly guided a lively, cross-regional discussion on the transnational diffusion of populism and the institutional responses to democratic backsliding.

In sum, Session 6 stood out as an exemplary exercise in interdisciplinary dialogue—anchored by Professor Kaya’s thoughtful moderation and enriched by a diverse array of perspectives that collectively illuminated the multifaceted relationship between populism, representation, and the evolving fate of democracy in the twenty-first century.

 

Dr. Jonathan Madison: “De-Exceptionalizing Democracy: Rethinking Established and Emerging Democracies in an Age of Liberal Backsliding”

Supporters of Brazil’s former President (2019–2022) Jair Bolsonaro hold signs during a demonstration in São Paulo, Brazil, on September 7, 2025. Photo: Dreamstime.

In his thought-provoking presentation, Dr. Jonathan Madison examined one of the most pressing paradoxes of contemporary politics: Why some established democracies have proven fragile in the face of populist authoritarianism, while certain so-called “emerging” democracies have demonstrated remarkable resilience. Drawing on a comparative analysis of the United States and Brazil, Dr. Madison challenged conventional assumptions about democratic consolidation and offered a compelling argument for rethinking how resilience is conceptualized in the age of democratic backsliding.

Rethinking Democratic Backsliding

Dr. Madison began by noting that, since the end of the Second World War, the United States has been widely regarded as the paradigmatic liberal democracy, while Brazil has struggled to maintain democratic stability amid recurring episodes of military rule and institutional volatility. Yet the trajectories of both nations under populist leadership—Donald Trump in the United States and Jair Bolsonaro in Brazil—suggest a striking reversal of expectations. Whereas Brazil has, at least so far, managed to contain and punish anti-democratic actors, the United States has continued to experience deep institutional erosion and mounting threats to liberal norms.

This observation, Dr. Madison argued, invites a critical reconsideration of the analytical divide between “consolidated” and “emerging” democracies—a divide that has long underpinned political-science typologies. He presented three key findings: First, that Brazil’s liberal institutions have proven more resilient than those of the United States; second, that liberal, rather than strictly democratic, institutions are the decisive bulwark against populist authoritarianism; and third, that the conventional distinction between established and emerging democracies fails to predict resilience in the present era of backsliding.

Liberal vs. Democratic Institutions

A central conceptual contribution of Dr. Madison’s paper lies in his insistence on differentiating between democratic and liberal institutions. Democratic institutions refer to the procedures of electoral competition—regular elections, party systems, and voting mechanisms. Liberal institutions, by contrast, include independent courts, separation of powers, oversight agencies, and constitutional protections for individual rights. According to Dr. Madison, much of the existing literature on backsliding conflates these two domains, obscuring the fact that it is liberal institutions—rather than electoral ones—that are most often targeted and eroded by populist leaders.

Populist authoritarians such as Trump and Bolsonaro, he emphasized, have rarely campaigned on overtly anti-democratic platforms. Instead, they have portrayed themselves as embodiments of the “popular will” and have weaponized democratic legitimacy against liberal constraints. In this sense, democracy has not been rejected but appropriated as a rhetorical tool for dismantling the liberal guardrails that limit executive power.

Competing Explanations: Delivery vs. Institutions

Dr. Madison situated his argument within two major explanatory frameworks in the literature on backsliding. The delivery hypothesis attributes democratic erosion to governments’ failures to provide socioeconomic benefits—declining industrialization, rising inequality, and insecurity—thereby driving citizens toward anti-system alternatives. The institutional hypothesis, by contrast, focuses on how executives exploit loopholes and weakened checks to expand power.

While acknowledging both dynamics, Dr. Madison sided primarily with the institutional explanation, albeit with two refinements: First, that liberal institutions are the true targets of authoritarian populists, and second, that institutions are not self-executing. Their survival depends on political actors’ willingness to uphold them.

The Myth of Democratic Consolidation

Turning to the broader theoretical implications, Dr. Madison questioned the enduring validity of the distinction between “established” and “emerging” democracies. The twentieth-century paradigm, he noted, assumed that consolidated democracies—those of North America and Western Europe—had evolved beyond the fragilities of their “third-wave” counterparts. Yet, as recent developments show, phenomena once associated with Latin American politics—clientelism, corruption, and executive overreach—now thrive in the very heartlands of liberal democracy.

Brazil and the United States, he argued, invert the old hierarchy. The United States, supposedly the archetype of stability, has struggled to contain populist assaults, while Brazil, an “emerging” democracy with a much shorter democratic lineage, has successfully constrained executive excesses and imposed accountability after the fact.

Case Study I: The United States

Dr. Madison’s detailed case study of the United States underscored the weaknesses of its liberal architecture. Donald Trump’s rise in 2016, framed as a crusade on behalf of the “forgotten working class,” did not initially signal anti-democratic intent. Yet, once in office, Trump expanded executive authority through hundreds of executive orders, politicized the Department of Justice, and undermined independent oversight.

Institutional responses were inconsistent and often ineffectual. While the Supreme Court occasionally blocked his initiatives, partisan loyalty within Congress neutralized both impeachment efforts and subsequent investigations. The January 6th attack on the Capitol exposed the depth of the institutional malaise: Even in the face of direct insurrection, accountability mechanisms faltered.

Subsequent attempts to hold Trump legally responsible—including constitutional challenges under the 14th Amendment—were thwarted by judicial hesitation and partisan polarization. Dr. Madison argued that such failures illustrate how unwritten norms, rather than codified constraints, underpin much of the US system—norms that can easily be disregarded when political will collapses.

Case Study II: Brazil

By contrast, Dr. Madison presented Brazil as an unexpected success story of institutional resilience. Jair Bolsonaro’s presidency (2019–2022) resembled Trump’s in its populist style and attacks on liberal institutions. Bolsonaro ruled extensively through Medidas Provisórias (provisional measures), sought to politicize law enforcement, and vilified the Supreme Federal Tribunal. At rallies, he even declared, “I truly am the Constitution.”

Yet, Brazil’s institutions withstood these assaults. Congress allowed many provisional measures to expire or heavily amended them. The judiciary—particularly the Supreme Federal Tribunal—asserted itself repeatedly against executive encroachment. As Bolsonaro attempted to undermine the 2022 election by alleging fraud in Brazil’s electronic voting system, the country’s electoral justice apparatus acted swiftly, opening investigations and reaffirming the system’s integrity.

After Bolsonaro’s defeat, accountability followed with unprecedented speed. In 2023, the electoral court barred him from office for a decade for abusing presidential powers. In 2024, prosecutors indicted him for conspiring to subvert the election through a military coup attempt—marking the first time in Brazilian history that coup plotters faced prosecution.

Explaining Divergent Outcomes

Dr. Madison identified several structural factors explaining these divergent trajectories. Institutional design, he argued, was paramount. In Brazil, provisional measures expire automatically unless Congress acts—creating built-in limits on executive decree powers. In the United States, by contrast, executive orders and emergency powers are open-ended unless Congress intervenes, which it rarely does.

Party-system dynamics also played a role. The United States’ rigid two-party polarization has fostered a “siege mentality,” discouraging intra-party accountability. Brazil’s fragmented multiparty system, conversely, allowed legislators greater independence from the executive, enabling them to restrain Bolsonaro without threatening their own political survival.

Legal culture further deepens the contrast. Brazil’s civil-law system empowers its Supreme Court to act preemptively in defense of constitutional order, while the US common-law tradition restricts courts to adjudicating concrete disputes. Finally, Brazil’s collective memory of dictatorship has shaped a constitutional architecture that codifies protections the US continues to rely on as unwritten norms.

Liberal Institutions as the True Safeguard

Dr. Madison concluded by reiterating that the distinction between established and emerging democracies is increasingly untenable. The resilience of democracy depends not on age or wealth but on the vigor of liberal institutions and the political will to defend them. The Brazilian case demonstrates that even younger democracies can adapt and respond effectively to populist threats when constitutional design, judicial activism, and institutional pluralism align.

At the same time, Dr. Madison cautioned that Brazil’s assertive judiciary now faces its own dilemma: Overreach in defense of liberalism can itself undermine democratic pluralism if it suppresses legitimate dissent. Ultimately, the challenge is to strike a balance between constraint and participation—a task that requires constant vigilance in all democracies, established or emerging alike.

Through his nuanced comparative analysis, Dr. Madison’s paper offered a powerful reminder that no democracy is exceptional, immune, or permanently consolidated. In an age of populist volatility, resilience is earned, not inherited.

 

Dr. João Mauro Gomes Vieira de Carvalho: “Mobilizing for Disruption: A Sociological Interpretation of the Role of Populism in the Crisis of Democracy”

Brazil’s Supreme Federal Court (Supremo Tribunal Federal – STF) at night, Brasília, Federal District, Brazil, August 26, 2018. Photo: Diego Grandi.

In his presentation,  Dr. João Mauro Gomes Vieira de Carvalho explored populism as a sociological phenomenon intimately bound to the structural crisis of modern democracy. His analysis situated populism not merely as a reaction to democratic failure but as a dynamic force that both exploits and deepens democracy’s internal contradictions.

Dr. Carvalho opened by asserting that democracy is undergoing a structural crisis, not a temporary malfunction. Populism, he argued, cannot be understood in isolation from this broader transformation of democratic systems. Rather than external threats, populist movements are symptomatic of inherent tensions between the normative aspirations of democracy—equality, freedom, and solidarity—and the systemic imperatives of capitalist societies, which operate through competition and the pursuit of particular interests.

These contradictions, rooted in modernity itself, cannot be resolved by political will alone. Drawing on the sociological insights of Claus Offe, Dr. Carvalho recalled that the mid-20th century democratic compromise—anchored in welfare-state regulation and competitive party politics—temporarily stabilized the tension between capitalism and democracy. However, the neoliberal deregulation of markets and the rise of new social movements since the 1980s disrupted that equilibrium. In his view, the global economic crisis of 2007–2008 and subsequent political realignments made Offe’s diagnosis more relevant than ever: The institutional structures that once mediated social conflict have lost legitimacy and efficacy, opening space for new, disruptive forms of populist mobilization.

Charismatic Leadership and the Production of Meaning

The second pillar of Dr. Carvalho’s argument focused on populist leadership as a form of charismatic authority that emerges precisely in times of systemic dislocation. Drawing on Max Weber’s classical concept and Ulrich Oevermann’s reinterpretations, he described populist leaders as figures who interpret social contradictions, giving them symbolic meaning and emotional coherence within a political community. Leaders such as Jair Bolsonaro in Brazil, Donald Trump in the United States, and Javier Milei in Argentina exemplify what Dr. Carvalho called disruptive charisma—a leadership style that mobilizes discontent by presenting itself as a redemptive force against corrupt elites and unresponsive institutions.

Such leaders do not merely exploit crises; they narrate them. Through simplified dichotomies between “the people” and “the elite,” they transform diffuse frustrations into moral conflicts, thereby legitimizing attacks on democratic institutions. The leader becomes both the interpreter and the embodiment of the people’s supposed will.

Digital Media and the Disruption of the Public Sphere

A central innovation in Dr. Carvalho’s framework concerns the reconfiguration of the public sphere by digital media. Social networks, he argued, have profoundly destabilized traditional forms of political communication. In the past, legacy media served as institutional gatekeepers, moderating the flow of information and maintaining a degree of discursive coherence. Digital platforms, by contrast, enable direct and immediate communication between leaders and followers—an illusion of intimacy that bypasses established mediating institutions such as political parties, journalists, and civil society organizations.

While this “direct connection” appears democratic, it is in fact highly mediated by algorithms and platform architectures designed to maximize engagement rather than deliberation. The populist leader’s ability to speak “directly” to the people through social media thus amplifies polarization and erodes the legitimacy of traditional institutions. Dr. Carvalho likened this transformation to economic deregulation: Just as markets freed from oversight can generate instability, the deregulation of communication creates a volatile and fragmented public sphere.

Populism as Mobilization Against Mediation

For Dr. Carvalho, the defining feature of contemporary populism is its mobilization against institutional mediation. Populist discourse constructs representative institutions—parliaments, courts, and the media—as obstacles to authentic popular sovereignty. By delegitimizing these intermediaries, populist leaders claim to restore democracy to “the people,” while in practice undermining the very mechanisms that sustain democratic pluralism.

He illustrated this logic through an empirical vignette from Brazil. Following Jair Bolsonaro’s defeat in the 2022 presidential election, supporters gathered outside government buildings chanting: “Get out, justice—supreme is the people.” This slogan, he noted, encapsulates the populist inversion of democratic legitimacy. The protesters demanded the removal of Supreme Court justices, not by name, but by function—attacking the institutional role itself. Their claim that “the people are supreme” asserted a direct, unmediated sovereignty that rejects the procedural and institutional framework through which democracy operates.

In this sense, the populist demand is paradoxically framed as more democratic: It invokes the name of the people to justify the dismantling of institutions designed to protect popular rule. The rhetoric of “immediate democracy” thus becomes a vehicle for anti-institutional mobilization.

Toward a Sociology of Democratic Disruption

Dr. Carvalho emphasized that his research remains part of an ongoing project aimed at developing a sociological framework for empirical investigation. His future work will explore how populist movements, particularly through digital media, reconfigure the relationship between leaders, followers, and institutions. He intends to conduct qualitative case studies examining how online mobilization interacts with the transformation of party politics—citing Italy’s Five Star Movement as a paradigmatic case of “digital direct democracy.”

He also proposed a nuanced concept of crisis as an open-ended moment of transformation rather than mere breakdown. A crisis, in his interpretation, is a juncture of potential reconfiguration—it can lead toward renewed democratization or toward authoritarian closure. Populist movements seek to occupy this liminal space, channeling uncertainty and discontent into collective action. Understanding how populist leaders interpret and operationalize such moments, he argued, is key to grasping democracy’s current vulnerability and possible renewal.

Dr. Carvalho concluded by stressing that populism should not be viewed as an anomaly or external threat to democracy but as an internal mode of contestation emerging from its structural contradictions. The interplay between capitalism’s systemic logic and democracy’s normative promises has produced recurring crises of legitimacy, which populist leaders exploit through affective communication and anti-institutional rhetoric.

His sociological interpretation reframes populism not as the pathology of democracy but as one of its revealing expressions—a mirror reflecting the unresolved tensions of modernity. By mobilizing citizens against mediation in the name of immediacy and authenticity, populist movements both expose and accelerate democracy’s ongoing transformation.

Dr. Carvalho’s intervention thus offered a rigorous and thought-provoking framework for analyzing the sociopolitical mechanisms through which populism “mobilizes for disruption” in an era where democracy’s very foundations are being redefined by digital technologies, structural inequalities, and the erosion of institutional trust.

 

Associate Professor Andreea Zamfira: “Daniel Barbu’s and Peter Mair’s Theoretical Perspectives on Post-Politics and Post-Democracy”

A rear view of people with placards and posters on global strike for climate change. Photo: Dreamstime.

In her intellectually rich and methodologically reflective presentation, Associate Professor Andreea Zamfira advanced a powerful analytical framework for reinterpreting populism within the broader crisis of contemporary democracy. Rather than approaching populism as a pathology or deviation, she argued that it must be seen as a reaction—a symptom and sometimes a corrective—to the structural transformations that have hollowed out the meaning and substance of democratic politics.

Populism Reconsidered: Between Democratic and Anti-Democratic Forms

Dr. Zamfira began by situating her work in dialogue with previous presentations at the workshop, notably that of Dr. Carvalho. While concurring with the notion that democracy faces a structural crisis, she raised a crucial question: which populism are we addressing—the democratic or the anti-democratic? This question framed her broader argument that the contemporary conceptual landscape surrounding populism has become increasingly blurred, both in academia and in public discourse.

She noted that populism can be studied through several lenses—ideological, strategic, or discursive—but that the persistent conflation of these dimensions has led to confusion. Particularly, she distinguished between ideological (or democratic) populism and strategic populism. The former represents a normative and legitimate effort to reclaim political agency and representation in the name of the people, while the latter functions as a manipulative instrument within the spectacle of modern politics.

Citing the French political theorist Pierre Rosanvallon, Dr. Zamfira emphasized that populism—although often criticized for its anti-pluralist tendencies—can perform a democratic corrective function, exposing the deficits of representation and the alienation of citizens from political elites. In this sense, ideological populism reflects an authentic desire to re-politicize public life and re-anchor democracy in the sovereignty of the demos. By contrast, strategic populism is tied to the “spectacularization” and “theatricalization” of politics in the media age, where populism becomes a performance rather than a project.

The Positive and Negative Faces of Populism

Drawing on the works of Peter Mair, Philippe Schmitter, and Richard Katz, Dr. Zamfira reminded the audience that populism, despite its risks, may also yield positive outcomes. It can compel traditional parties—detached from society and reduced to electoral machines—to reconnect with citizens or face obsolescence. Democratic populism, in this sense, acts as an agent of renewal within a stagnant political order.

This approach, she argued, departs from the mainstream portrayal of populism as an inherently destructive or extremist force. While populist leaders and movements can indeed threaten liberal norms, ideological populism—understood as a set of ideas rather than as a strategy—offers a deeper philosophical and sociological insight into the nature of political legitimacy and popular sovereignty. For Dr. Zamfira, this theoretical differentiation is crucial for restoring balance and nuance to contemporary analyses of populism.

Revisiting Barbu and Mair: Diagnosing Post-Politics and Post-Democracy

Dr. Zamfira then turned to her two central interlocutors: Daniel Barbu, a Romanian political philosopher and historian, and Peter Mair, the late Irish political scientist. Both thinkers, she argued, provided penetrating accounts of the erosion of representative democracy—what Mair termed “the hollowing of Western democracy” and Barbu called “the absent republic.”

Peter Mair’s Ruling the Void: The Hollowing of Western Democracy (2013) was presented as a seminal work for understanding how European democracies have lost their representational vitality. Mair traced the growing gap between political elites and citizens, arguing that parties have withdrawn from their societal roots while citizens, in turn, have disengaged from formal politics. The result is a “democratic void” in which electoral mechanisms persist, but meaningful political contestation declines.

Daniel Barbu, in The Absent Republic (1999), diagnosed a parallel condition in post-communist Europe. In his account, democracy has become formally present but substantively absent: The state operates according to its own self-referential logic of power rather than the will of its citizens. Popular sovereignty, while preserved as a rhetorical principle, is emptied of real influence. The republic, in Barbu’s phrase, becomes “absent” because its institutions no longer mediate between society and power.

Dr. Zamfira suggested that despite their distinct intellectual traditions, both thinkers converge on a shared diagnosis: The weakening of the link between rulers and ruled. Their reflections articulate the broader transition from politics to post-politics—a condition of depoliticization in which fundamental political questions are displaced by managerial and technocratic decision-making—and from democracy to post-democracy, where formal procedures remain but substantive pluralism and ideological conflict erode.

The Crisis of Political Science and the Loss of Critical Function

In a particularly reflective segment, Dr. Zamfira extended Barbu’s critique to academia itself. She argued that much of contemporary political science has become complicit in the post-political condition it describes. Echoing Barbu’s contention that political science is increasingly a “discourse that accompanies power,” she lamented its drift away from critique toward technocratic neutrality.

Political science, she argued, must reclaim its critical vocation as the conscience of democracy. The discipline’s task is not merely to measure political behavior but to interrogate the structures of power that constrain democratic agency. In the current intellectual climate—marked by polarization and conceptual simplification—this reflexive and critical function is more necessary than ever.

Populism as Effect, Not Cause, of Democratic Erosion

Dr. Zamfira challenged the prevailing tendency to treat populism as the cause of democratic backsliding. Instead, drawing on both Barbu and Mair, she proposed that populism should be seen as an effect of structural democratic erosion. The rise of populist discourse reflects the profound disconnect between politics and society—a void left by depoliticized elites, bureaucratic governance, and the dominance of market rationality.

Depoliticization, she explained, transfers decision-making from elected representatives to unelected experts and administrative bodies. As Mair observed, governance becomes “about people, not by them.” In such a context, populism emerges as a reaction—a demand to restore voice, representation, and conflict to a technocratic order that has rendered citizens spectators rather than participants.

The Road to Post-Democracy

Building on Colin Crouch’s notion of post-democracy, Dr. Zamfira outlined the broader trajectory of this transformation. Post-democracy is characterized by the persistence of democratic forms—elections, parties, and constitutions—without their substantive content. Ideological contestation gives way to managerial consensus; citizens remain nominally sovereign, but real power migrates toward economic elites, corporate actors, and international institutions such as the European Union or the World Trade Organization.

Citing Eric Schattschneider’s classic distinction between government by the people (the pluralist model) and government for the people (the elitist model), Dr. Zamfira argued that Western democracies have steadily moved toward the latter since the 1990s. The transition from pluralism to elitism, she suggested, has eroded the participatory foundations of democratic life.

Reclaiming the Critical Space for Democracy

In conclusion, Dr. Zamfira issued a clear call to re-evaluate both the academic and political treatment of populism. When elitist models of democracy dominate, all populist discourses—whether democratic or authoritarian—risk being delegitimized as extremist or irrational. This conflation, she warned, blinds political science to the genuine democratic energies that may animate certain populist movements.

To recover the integrity of democratic theory, Dr. Zamfira urged scholars to re-engage with populism’s critical dimension—as a response to alienation, not merely as a threat to order—and to reclaim the discipline’s role as democracy’s critical conscience. Her intervention stood out as both theoretically rigorous and normatively committed, illuminating the necessity of nuanced reflection in a time when democracy’s form endures but its meaning is at risk of disappearing.

 

Discussant’s Feedback: Dr. Amir Ali

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Dr. Amir Ali, Associate Professor at Jawaharlal Nehru University (India), offered a deeply engaging and intellectually expansive intervention as discussant, responding to three presentations. His comments demonstrated a remarkable comparative and theoretical breadth, drawing on experiences from India, as well as on key works in democratic theory and political economy.

Beginning with Dr. Jonathan Madison’s paper, Dr. Ali expressed broad sympathy with its analytical depth while identifying a key conceptual tension. He argued that Dr. Madison placed “too much explanatory weight” on the liberal dimension of democracy, implicitly assuming that liberal institutions could redeem democracy from its contemporary crisis. Invoking Canadian political theorist C.B. Macpherson, Dr. Ali reminded the audience that “liberal democracy” is a hyphenated idea in which the liberal element historically dominates and undermines the democratic one. This imbalance, he suggested, has led to a steady evisceration of democracy under liberal capitalism.

To reinforce this point, Dr. Ali referenced Timothy Mitchell’s Carbon Democracy (2011), arguing that the United States’ current democratic turmoil, epitomized by the Trump phenomenon, represents the “chickens of democracy coming home to roost.” The US project of exporting liberal democracy abroad, he contended, resulted in “carbon copies” of democracy—thin, depleted, and formalistic versions of a system already hollowed out at home.

While agreeing with Dr. Madison’s call to collapse the analytical divide between “established” and “emerging” democracies, Dr. Ali challenged the implicit optimism in liberal institutionalism. From his vantage point in India, he observed that constitutional institutions—such as the Election Commission—had been systematically weakened by populist-authoritarian governments. What was once a robust guardian of electoral integrity had become, in his words, “a toothless tiger.” This erosion of institutional autonomy, he argued, undermines any faith in liberal institutions as bulwarks against democratic backsliding.

Populism, Capital, and the Fractured Public Sphere

Turning to Dr. Carvalho’s sociological interpretation of populism, Dr. Ali praised the paper’s focus on the contradictions of democracy but urged a stronger integration of the contradictions of capitalism into the analysis. Populism, he argued, arises not merely from democratic tensions but from deeper economic dislocations produced by global neoliberalism—the “continuous defeat of labour by capital” over the last four decades. The populist construction of “the people,” he contended, serves to obscure these material contradictions by redirecting discontent away from structural inequality and toward cultural or institutional scapegoats.

Dr. Ali also expanded Dr. Carvalho’s discussion of the public sphere. Drawing on Jürgen Habermas’s theory of communicative rationality, he argued that the fragmentation wrought by digital media is not simply a weakening of the public sphere but its obliteration. “Social media has smashed the public sphere into smithereens,” he remarked, noting how algorithmic logics and data manipulation—exemplified by the Cambridge Analytica scandal during the Brexit campaign—have reconfigured political consciousness itself. This transformation, he warned, poses an “existential threat”to democracy, as it dissolves the conditions for collective deliberation that once made democratic politics possible.

The Question of “Good” and “Bad” Populisms

In response to Associate Professor Andreea Zamfira’s paper, Dr. Ali began with initial disagreement but ultimately expressed appreciation for her nuanced approach. He questioned her distinction between “democratic” (good) and “anti-democratic” (bad) populisms, suggesting that populism, whether left- or right-wing, tends inevitably toward authoritarianism. Citing India’s political history, he invoked Indira Gandhi’s left-wing populism of the 1970s—which culminated in the suspension of democracy during the Emergency—as an example of how populist appeals, even when grounded in egalitarian rhetoric, can precipitate democratic backsliding.

Dr. Ali’s skepticism was rooted in his observation that populism’s logic of personalization and mass mobilization undermines institutional checks and pluralist deliberation, regardless of ideological orientation. In this sense, populism’s “democratic” variants may share more structural affinities with authoritarianism than is often acknowledged.

Political Science, Technocracy, and the Loss of Critique

Dr. Ali concluded his intervention with reflections that engaged Dr. Zamfira’s critique of political science as an increasingly accommodating discipline. He agreed that the field has too often become a “discourse that accompanies power” rather than interrogates it. Echoing her concern, he called for a revival of the discipline’s critical function, arguing that the marginalization of political theory and the ascendancy of technocratic and economic approaches have impoverished both scholarship and democratic imagination.

Returning to first principles, Dr. Ali proposed a return to Aristotle’s conception of politics as the master science—the discipline that encompasses the ends of all other human activities. The displacement of politics by economics and technology, he suggested, has produced not only a theoretical crisis but also the very political vacuum in which populism thrives. “Perhaps one way of countering populism,” he concluded, “is to reread Aristotle—again and again.”

Dr. Ali’s intervention stood out for its theoretical range, comparative insight, and critical acuity. By weaving together classical political philosophy, Marxian political economy, and lived experiences from India, he illuminated how global populism reflects the intertwined crises of capitalism, communication, and democratic representation. His commentary enriched the session’s intellectual dialogue, bridging empirical realities with enduring questions about democracy’s moral and philosophical foundations.

 

Discussant’s Feedback: Dr. Amedeo Varriale

Dr. Amedeo Varriale delivered an incisive and reflective intervention as discussant during the session, engaging critically and constructively with the presentations. His comments combined empirical insight, theoretical clarity, and comparative perspective, particularly drawing from his background in European political studies and his familiarity with both Western and Southern European populist experiences.

Dr. Varriale began by focusing on Dr. Madison’s paper. He praised it for its methodological precision, empirical richness, and conceptual originality, noting that it offers an important contribution to the academic debate on democratic backsliding. Dr. Madison’s central claim—that liberal institutions, rather than developmental indicators such as wealth or regime maturity, determine a state’s resilience to populist authoritarianism—was, according to Dr. Varriale, both compelling and empirically well-supported.

He commended Dr. Madison’s comparative analysis between Brazil and the United States, emphasizing how the paper demonstrated the Brazilian judiciary and legislature’s stronger capacity to constrain illiberal executives compared to their US counterparts. The examples of Bolsonaro’s medidas provisórias and Trump’s use of executive orders, emergency decrees, and partisan manipulation of independent agencies, he said, vividly illustrated how populist leaders “tamper with liberal aspects of democracy” while maintaining democratic façades.

Dr. Varriale found particular value in the way the paper foregrounded liberal institutions as guardians against populist excess, suggesting that it advanced the debate beyond the more traditional focus on populism’s discursive or ideological dimensions. However, he used Dr. Madison’s findings to open a broader reflection on the decline of classical liberalism in American conservatism. He observed that the Republican Party, once rooted in liberal individualism, free markets, and civic patriotism, had under Donald Trump devolved into a populist, crypto-authoritarian movement, marked by protectionism, conspiracy thinking, and xenophobia. This ideological transformation, he argued, represented one of the most striking manifestations of how populism can hollow out long-established party traditions and erode the liberal core of democratic politics.

Polarization, Populist Cycles, and the Limits of Centrist Politics

Expanding his remarks, Dr. Varriale reflected on the polarized state of American politics, where extremes on both right and left have squeezed out centrism, classical liberalism, and social democracy. Drawing on Benjamin Moffitt’s concept of “anti-populist consensus politics,” he expressed skepticism that such a consensus could re-emerge in a society as demographically and culturally fragmented as the United States. In his view, the disappearance of a shared political middle—combined with deep divisions between metropolitan and rural America—jeopardizes the country’s ability to continue functioning as the “leader of the free world” in an increasingly multipolar order. He warned that, given these divisions, “there is no guarantee that after Trump there won’t be another Trump—or someone worse.”

Populism, Partyless Democracy, and the Crisis of Representation

Turning to the presentations by Dr. Carvalho and Dr. Zamfira, Dr. Varriale connected their insights to the work of Peter Mair and William Galston, both of whom had theorized the weakening of the representative link between citizens and political elites. He highlighted Mair’s distinction between democracy’s two pillars—popular sovereignty and constitutionalism—and argued that populism thrives by overemphasizing the former while undermining the latter. Populists, he noted, have “no issue with popular sovereignty or majority rule, but a deep aversion to the rule of law and minority protections.” This imbalance transforms democratic majoritarianism into illiberal governance.

Building on Dr. Carvalho’s sociological framework, Dr. Varriale linked this dynamic to the phenomenon of “partyless democracy,” where populist movements reject political parties as corrupt intermediaries and promote direct forms of plebiscitary participation. He drew on examples from Italy—particularly the Five Star Movement (M5S)—to illustrate how anti-elite and anti-party sentiment can morph into anti-political and anti-constitutional tendencies. The M5S’s efforts to abolish public funding for parties and drastically reduce the number of parliamentarians, he argued, risked turning politics into a domain accessible only to the wealthy and further eroding democratic pluralism.

Populism’s Dual Face: Corrective and Destructive

Dr. Varriale nuanced his critique by acknowledging, in agreement with Dr. Zamfira, that not all populisms are inherently anti-democratic. In certain historical contexts—such as Solidarity (Solidarność) in Poland or the Party of the Democratic Revolution (PRD) in Mexico—populist movements have functioned as democratic correctives, challenging authoritarian elites and expanding political inclusion. Nonetheless, he cautioned that populism’s structural anti-pluralism—its conviction that only it represents the “true people”—renders it perpetually vulnerable to authoritarian outcomes. Whether on the left or the right, populism’s exclusionary logic and hostility to institutional mediation ultimately threaten the liberal core of democracy.

In closing, Dr. Varriale reiterated that the current populist zeitgeist is best understood as the product of a longstanding tension within democracy itself—between the popular and the constitutional dimensions. Populism amplifies one at the expense of the other, promising empowerment while eroding constraint. His intervention underscored the need for renewed scholarly and civic engagement with liberal institutions, representative mediation, and pluralist values if democracy is to withstand its contemporary trials.

Presenters’ Responses

Following the discussants’ insightful interventions by Dr. Amir Ali and Dr. Amedeo Varriale, the three presenters offered their concluding reflections. Their responses were thoughtful, collegial, and self-reflective, highlighting the intellectual complementarity of their research and the productive avenues for further development that emerged through the discussion.

Dr. Jonathan Madison began by expressing deep appreciation for the discussants’ thoughtful engagement, noting that the feedback illuminated new dimensions of his comparative study on democratic backsliding in Brazil and the United States. He particularly emphasized the intellectual convergence between his own paper and Dr. Carvalho’s work, remarking that their analyses “filled in some gaps for each other.” He acknowledged that the discussion, especially the points raised about social media and its role in reshaping democratic participation, had provided an important new perspective that he hoped to incorporate in future versions of his research. Dr. Madison reaffirmed that the intersection of institutional resilience, populist behavior, and digital disruption represents a crucial frontier in understanding contemporary democracy. 

Dr. João Mauro Gomes Vieira de Carvalho followed with a succinct and reflective response. He thanked both discussants for their rigorous and provocative assessments, emphasizing how the feedback would directly inform the ongoing development of his research project on populist mobilization and the structural crisis of democracy. Dr. Carvalho reiterated his appreciation for the interdisciplinary dialogue, noting that the comments had enriched his understanding of how populist discourse interacts with broader transformations in communication, capitalism, and political mediation. While he refrained from engaging in detailed debate, he emphasized that the exchange of ideas offered “something to think of and try to incorporate” into his evolving sociological framework. 

Associate Professor Andreea Zamfira provided the most extensive and reflective reply, directly addressing the points raised by both discussants. She began by thanking Dr. Ali and Dr. Varriale for their rigorous critiques, describing their interventions as intellectually stimulating and fruitful for her ongoing reflections.

Responding first to Dr. Ali, Dr. Zamfira acknowledged the value of his notion of the “populist construction of the people,” which she found conceptually intriguing and potentially useful for exploring populism as a reaction to capitalism and growing economic inequality. She clarified that her earlier distinction between “good” and “bad” populism was not intended as a moral hierarchy but as an analytical shorthand for differentiating “beneficial” and “pernicious” functions of populism within democratic regimes. Drawing on scholars such as Peter Mair and Richard Katz, she reiterated that certain populist movements can perform corrective functions by reactivating political participation and exposing representational deficits.

Addressing the discussion on the pandemic and populist governance, Dr. Zamfira agreed that populist leaders often managed the crisis poorly but contextualized this within a pre-existing technocratic drift in policymaking. Long before the pandemic, she argued, political decision-making had increasingly been justified through the rhetoric of urgency, expertise, and efficiency, rather than representation and deliberation. The pandemic, therefore, intensified rather than initiated this trend, placing populists in a reactive position against an already depoliticized public sphere.

She also strongly endorsed Dr. Ali’s call to restore the autonomy and critical function of political science, warning against its transformation into a technocratic discourse that “accompanies power.” For Dr. Zamfira, reclaiming this critical vocation is essential to understanding — and not merely diagnosing — democracy’s structural crisis.

Turning to Dr. Varriale’s comments, Dr. Zamfira nuanced her position on populism’s relationship with minorities and constitutionalism. While conceding that certain populist movements exhibit exclusionary, nationalist, or xenophobic tendencies, she argued that not all populisms are built on exclusion. In some cases, populism can function as a logic of articulation between the people and elites, incorporating marginalized groups into the political community. This inclusive variant, she noted, aligns with the interpretations of Pierre Rosanvallon and Peter Mair, who recognize populism’s potential to expand democratic participation under specific contexts.

In conclusion, Dr. Zamfira reiterated that populism should be understood as a symptom of democracy without a demos — a response to a representation void created by institutions that have lost their ability to reflect social expectations. Her closing reflections synthesized the session’s debates into a powerful theoretical statement: populism, far from being a monolith, represents the dynamic interplay between crisis, representation, and the enduring struggle to reclaim democracy’s social foundation.

Q&A Session

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The Q&A session unfolded as an intellectually vibrant continuation of the day’s presentations and discussions. It deepened the exploration of the transnational dimensions of populism, the contextual dynamics of authoritarian drift, and the institutional and cultural factors shaping democratic resilience. The conversation was animated by thoughtful exchanges among the moderator, presenters, discussants, and audience members.

Opening the floor, Dr. Ilhan Kaya posed a fundamental question that framed the discussion: Is there a broader contextual or historical moment that explains the simultaneous rise of populist and authoritarian governments across diverse political systems—from India to the United States, from Turkey to Hungary and Brazil? He further inquired whether populism could be understood as a form of political “contagion,” spreading across borders through inspiration and imitation.

Responding first, Dr. Amir Ali argued that the post-2008 global financial crisis served as a decisive structural backdrop for the surge of populist movements. He identified 2016 as a symbolic turning point — the year of Donald Trump’s election and the Brexit referendum — that consolidated this wave. According to Dr. Ali, the economic dislocation of the late 2000s combined with mounting disillusionment toward neoliberal governance to produce fertile ground for anti-establishment politics. Populism, he suggested, emerged as both a reaction to economic precarity and a symptom of democratic malaise.

Building on this, Dr. Amedeo Varriale emphasized that populism’s spread has not been confined within national boundaries but has often evolved through transnational emulation. Drawing on examples from Central and Eastern Europe, he observed how leaders like Viktor Orbán in Hungary have inspired similar populist movements elsewhere, notably in Romania, where nationalist actors have consciously imitated Orbán’s rhetoric and political strategies. For Dr. Varriale, this demonstrated that populism functions as a transborder discourse, traveling through networks of ideological affinity, media exposure, and strategic learning.

Expanding the discussion, Dr. João Mauro Gomes Vieira de Carvalho introduced a sociological perspective, situating the populist wave within two interconnected global transformations: The economic crisis and digitalization. These processes, he argued, have created quasi-universal conditions—economic insecurity and the transformation of communication—that enable the proliferation of populist styles of leadership. Yet, Dr. Carvalho stressed that the expression of populism remains nationally contingent. The global conditions may be shared, but the ways in which populist movements interpret and adapt them depend on domestic political histories, institutional configurations, and leadership dynamics. His intervention underscored the necessity of combining structural explanations with detailed empirical analysis to grasp populism’s heterogeneous manifestations.

Memory, Institutions, and the Lessons of Dictatorship

ECPS’ Executive Chair Selcuk Gultasli directed a pointed question to Dr. Jonathan Madison, asking about the role of collective memory—specifically Brazil’s memory of military dictatorship—in reinforcing democratic resilience, in contrast to the United States, which lacks such a historical experience. Dr. Madison’s response highlighted the institutional legacy of Brazil’s 1988 Constitution, deliberately crafted to prevent a recurrence of authoritarianism. This historical consciousness, he explained, has endowed Brazilian democracy with a stronger normative and institutional defense against executive overreach. He contrasted this with the American political culture, where the prevailing belief that “it can’t happen here” fosters complacency toward democratic erosion.

Dr. Madison noted that Bolsonaro’s glorification of the military past ironically reinforced institutional vigilance, prompting legislative and judicial bodies to codify new legal protections against threats to democracy. By contrast, the United States’ absence of a lived experience of dictatorship has contributed to a weaker reflex of institutional self-preservation in the face of populist challenges.

The Trump Factor and Republican Conformity

Returning to the American context, Dr. Ilhan Kaya inquired about the Republican Party’s accommodation of Donald Trump, despite opposition from prominent figures like George W. Bush and Mitt Romney. Dr. Madison responded by emphasizing the structural and electoral logic of partisanship in the US: Once Trump redefined the Republican base, dissent became politically untenable. The survival instincts of legislators—dependent on party nomination and voter loyalty—made resistance a “losing strategy.” Those who opposed Trump, he observed, “are no longer in the party or in politics.” In a two-party system, the inability to form new right-wing alternatives, unlike in Brazil’s multi-party setting, has entrenched Trumpism within the Republican mainstream.

Dr. Amir Ali concluded this exchange with a literary reflection, recalling Sinclair Lewis’s 1935 novel It Can’t Happen Here, which envisioned an American demagogue eerily resembling Trump. The reference served as a sobering reminder that the specter of authoritarian populism in liberal democracies, once thought impossible, has long been imaginable—and remains profoundly relevant today.

Conclusion

Session 6 of the ECPS–Oxford Virtual Workshop Series offered a rigorous and multidimensional examination of the intricate relationship between populism and democracy’s representational crisis. Across the session’s three presentations and two discussant interventions, a coherent analytical thread emerged: Populism is not an external aberration but a constitutive symptom of democracy’s structural tensions. The dialogue underscored that the populist moment must be understood as both a mirror and a magnifier of the democratic malaise that stems from the erosion of liberal institutions, the commodification of politics, and the fragmentation of the public sphere.

Dr. Jonathan Madison’s comparative analysis of Brazil and the United States reconceptualized democratic resilience beyond the simplistic dichotomy of “established” and “emerging” democracies. His emphasis on the strength of liberal institutions—rather than developmental or historical pedigree—highlighted how institutional design and political will determine the capacity to withstand populist incursions. In contrast, Dr. João Mauro Gomes Vieira de Carvalho’s sociological approach situated populism within the structural contradictions of modernity, showing how capitalist imperatives and digital communication jointly destabilize traditional forms of political mediation. Finally, Associate Professor Andreea Zamfira extended this analysis into the domain of democratic theory, distinguishing between ideological (democratic) and strategic (instrumental) populisms, and urging a re-politicization of democracy through renewed scholarly critique.

The discussants, Dr. Amir Ali and Dr. Amedeo Varriale, deepened the debate by foregrounding global and comparative perspectives. Dr. Ali’s intervention emphasized the intersection of populism with neoliberal capitalism and the digital disintegration of the public sphere, while Dr. Varriale illuminated populism’s ambivalent role as both a democratic corrective and a vehicle for illiberal consolidation. Together, their insights reinforced the view that populism’s endurance reflects a deeper legitimation crisis rather than a transient political aberration.

Ultimately, Session 6 revealed that the future of democracy depends on restoring the delicate balance between popular sovereignty and institutional constraint. Defending liberal institutions is necessary but insufficient unless paired with a genuine effort to revive representation, pluralism, and critical engagement. Populism, in this light, serves as both a warning and a potential catalyst—an invitation to reimagine democracy not as a static form but as a living, contested process in need of perpetual renewal.

Election posters near the Binnenhof featuring Geert Wilders of the PVV in the foreground, The Hague, the Netherlands, October 12, 2025. Photo: Dreamstime.

Dr. Vossen: The Anti-Islam Core Is the Most Important Part of Wilders’s PVV

In an in-depth interview with the ECPS, Dr. Koen Vossen, political historian and lecturer at Radboud University, analyzes the ideological evolution and endurance of Geert Wilders’s Party for Freedom (PVV). He stresses that “The anti-Islam core is absolutely the most important part of this party,” noting that despite tactical moderation, its fundamental worldview remains unchanged. According to Dr. Vossen, the PVV’s “one-man structure” and lack of internal democracy make it both flexible and fragile. Wilders’s “clash of civilizations” narrative, rooted in his early attachment to Israel, continues to shape his politics. As Dr. Vossen observes, media normalization, cultural anxieties, and declining institutional barriers have allowed the PVV to become a lasting—though polarizing—force in Dutch politics.

Interview by Selcuk Gultasli

In a wide-ranging interview with the European Center for Populism Studies (ECPS) following the Dutch general elections of October 29, 2025, Dr. Koen Vossen, a political historian and lecturer in political science at Radboud University, offers a nuanced analysis of the ideological evolution, strategic positioning, and organizational structure of Geert Wilders’s Party for Freedom (PVV). Dr. Vossen, a leading scholar on Dutch populism and right-wing movements, situates the PVV within a broader European radical-right context while emphasizing its distinctly Dutch trajectory.

As Dr. Vossen underscores, “The anti-Islam core is absolutely the most important part of this party.” While the PVV has, over time, expanded its platform to include positions on welfare, housing, and law and order, these remain secondary to its central ideological fixation. The PVV, he explains, “is really basically one man… It is purely a matter of what Wilders wants, what he does, and what he likes.” This personalization of power, combined with the party’s lack of internal democracy, explains both its tactical flexibility and its chronic difficulty in governance.

Dr. Vossen traces Wilders’s ideological consistency to what he calls a “clash of civilizations” worldview, deeply informed by his “special connection with Israel.” Having worked on a kibbutz as a young man, Wilders came to see Israel as “the main buffer against Islamization.” This perspective not only anchors the PVV’s foreign policy but also shapes its domestic narrative of cultural defense. According to Dr. Vossen, Wilders’s “absolute core ideology is this anti-Islam ideology,” while his steadfast pro-Israel stance serves as both a symbolic and programmatic pillar in PVV discourse.

On the domestic front, Dr. Vossen attributes the PVV’s durability to a combination of structural and contingent factors: the decline of pillarized institutions, the fragmentation of the Dutch party system, and the normalization of far-right rhetoric through media amplification. “Over the last ten years,” he notes, “we’ve seen the clear emergence of a very right-wing media… strongly conservative and very much anti-left. ‘Left’ as a word, as a concept, has almost become an insult in the Netherlands.” The weakening of social intermediaries and the culturalization of political conflict, he argues, have made space for a stable radical-right electorate of roughly 30%.

Despite periodic moderation—what Wilders once called putting his ideas “in the freezer”—Dr. Vossen believes the PVV’s ideological substance remains intact. Even temporary participation in government, he argues, only suspends rather than transforms its radicalism. The 2025 elections, he concludes, show both the limits and persistence of Dutch populism: a movement still revolving around one man, one message, and one enduring enemy.

Dr. Koen Vossen is a political historian and lecturer in political science at Radboud University.

Here is the edited transcript of our interview with Dr. Koen Vossen, slightly revised for clarity and flow.

Dutch Voters Long for Stability After Polarization Fatigue

Professor Koen Vossen, thank you very much for joining our interview series. Let me start right away with the first question: The recent Dutch election produced a dramatic reversal for the PVV, whose brief coalition participation ended in collapse, while D66 surged to the top of the polls. To what extent should we interpret this outcome as evidence of a structural electoral realignment favoring centrist, pro-EU forces—or as a temporary recalibration following the PVV’s troubled spell in government? In other words, are we witnessing a durable shift in voter preferences or merely the electoral consequences of perceived misgovernance?

Dr. Koen Vossen: I think both. Interpreting Dutch election results is always tricky because we are a country of minorities, so there are always more stories than one story in an election result.

What you saw in the last election was a longing for more stability—for a more stable coalition among a part of the electorate. People were fed up with the old polarization and longed for more centrist politics. That was absolutely there.

At the same time, you have also seen in the Netherlands that the border between the radical right and the center-right has somehow been blurred, especially in the conservative-liberal VVD, the party once led by Mark Rutte and now by Dilan Yeşilgöz. It has moved very much to the right and wanted an exclusively center-right coalition without Wilders’s party.

So, one could also interpret the result as support for this center-right coalition or as support for a more centrist coalition. At the same time, Wilders’s party still had about 17 or 18 percent of the vote. He lost some votes but remains the second-largest party in the Netherlands, so there are different stories here.

The Radical Right’s 30% Support Shows Structural Stability

Despite near-parity in seat totals, Geert Wilders appears politically isolated, as most mainstream parties again refuse coalition cooperation. Does this effective ‘cordon sanitaire’ signal the enduring resilience of Dutch party-system norms against radical-right institutionalization? Or does the continued aggregate strength of far-right parties (including FvD and JA21) indicate a deeper, longer-term transformation in the ideological landscape that may eventually erode such exclusionary practices?

Dr. Koen Vossen: The radical right maintained its position with about 30% of the vote. So, it’s still there—this 30%. They did not really lose in the last elections, but their support was divided among different parties, maybe even 35% in total. Previously, Wilders had the largest share of this radical-right vote—around 25%. The rest went to smaller radical-right parties, but now these smaller parties have grown, and most of the voters that Wilders lost went to them. So, there’s been more of a transfer of votes within this bloc than an overall loss. A small portion, maybe, went to the VVD—the conservative liberals who also tried to attract votes in the radical-right sphere. But in the end, there remains a fairly stable 30% of the Dutch electorate that supports these parties.

The PVV’s Core Is Anti-Islam

An elderly man holds a protest sign during a PEGIDA demonstration against the perceived Islamization of Europe in Enschede, the Netherlands on September 17, 2017. Photo: Dreamstime.

You argue that Wilders cannot be understood solely within the populist frame. How has the PVV’s ideological trajectory shifted from anti-establishment protest toward a more coherent political project, and what classifications better capture this evolution?

Dr. Koen Vossen: Populism has always been a thin ideology, so it needs other ideologies. In the case of the PVV, that has always been a strong nationalism and nativism, anti-immigration, and an anti-Islamic stance based on a “clash of civilizations” type of ideology, combined with a conservative law-and-order orientation. Since around 2010, you can see some tactical changes, but overall, the ideology has become quite clear and crystallized. Its main pillars are populism—with a very strong anti-elite sentiment—anti-immigration, welfare-state chauvinism, anti-Islam, and conservatism on law and order.

It should also be noted that the party is relatively progressive on some immaterial issues, such as gay marriage, abortion, and euthanasia policy—more so than many other parties. But on most other issues, it is quite conservative, particularly anti–climate policy. In that sense, the PVV is a fairly classic radical-right populist party, comparable to Rassemblement National (RN), Farage’s movement, Alternative für Deutschland (AfD), or the Swedish Democrats (SD). Some of them even sit together in the European Parliament.

What distinguishes the PVV, however, is its very strong focus on Islam—this is quite specific to the party—and Wilders has been a pioneer in this regard. The party is also pro-Israel and relatively progressive when it comes to issues such as gay marriage, women’s emancipation, and abortion. These are the main ideological characteristics of the PVV.

Right-Wing Media Have Made the Radical Right the Only Alternative

You have written that the PVV has become increasingly normalized in Dutch politics. Which institutional mechanisms—parliamentary collaboration, media treatment, coalition signaling—have most contributed to this mainstreaming?

Dr. Koen Vossen: Media treatment is very important. Over the last ten years, we’ve seen the clear emergence of a very right-wing media. One could even compare it to Fox News–type outlets—strongly conservative and very much anti-left. The left wing has become the main enemy. “Left” as a word, as a concept, has almost become an insult in the Netherlands. “Leftist people” and similar terms are not neutral—they never were, of course, but this tendency has grown stronger.

The media treatment means that if the right-wing parties did not deliver in coalitions, the left was not seen as an alternative. Then the radical right became the alternative. If the radical right proved not to be the alternative, people looked to other right-wing parties—never to the left. The left has been out of the race, especially in these media. So, the radical right has become the alternative.

This also has to do with the fact that, in 2023, after eleven years of cordon sanitaire, the VVD decided to open the door again for collaboration with Wilders’s party, the PVV—purely strategically. They thought, we always have to go into coalitions, we always have to look to left-wing parties; now they wanted to look to a right-wing party, even an extreme right-wing party, to have more options. This proved to be a strategic blunder because now, for many parties, Wilders became an option. Before, they could always say, “Well, that’s a wasted vote because he will never govern.” But now it was not a wasted vote anymore—it became an option, and for a lot of these voters, even a better one.

So, helped by the media and by the end of the cordon sanitaire, one could say that the PVV emerged as the winner in 2023.

A newspaper rack displaying several Dutch newspapers, including De Telegraaf, Trouw, AD, and regional papers. Photo: Dreamstime.

Anti-Islam Is the Core; Everything Else Is Secondary

Anti-Islam alarmism remains central to the PVV. Do recent policy expansions toward welfare and housing reflect ideological maturation, tactical vote-seeking, or merely cosmetic adjustment that leaves the anti-Islam core intact?

Dr. Koen Vossen: The anti-Islam core is absolutely the most important part of this party. I say party, but the thing is, with the PVV, it’s really basically one man. Although he has more than 2.5 million votes, talking about the PVV—especially on a national level—is talking about one man: his considerations, his thinking, and his decisions. The rest is not really relevant. So, one has to look into his head to find out what he thinks, as there are no public discussions or debates in this party. There’s no party organization, no conferences, no party manifesto, or party newspaper. It is purely a matter of what Wilders wants, what he does, and what he likes. Wilders’s absolute core ideology is this anti-Islam ideology. The rest of it—maybe calling it purely tactical is a little too cynical—but it is certainly not the main issue for him.

PVV Support Is Driven by Cultural Fear, Not Economic Anxiety

To what degree has the erosion of pillarized structures and intermediary institutions created the social fragmentation necessary for PVV success? Do cultural anxieties outweigh economic grievances in explaining the party’s appeal?

Dr. Koen Vossen: I think it’s mainly a cultural matter—it’s all about immigration. These voters’ main concern is immigration, absolutely. Housing is second, but it’s connected to immigration. If you look at the socioeconomic profile of the PVV voter, one cannot say that these are the less fortunate ones economically. Of course, you also see them in the lower-income classes, but also in the middle- and higher-income classes, where people do not really experience economic anxiety. Economically, the Netherlands is doing quite well.

So, it is mainly a cultural thing—a fear of immigration, fear especially of asylum seekers, which has become a very big issue in the Netherlands. Incidents involving asylum seekers have attracted a lot of attention in the media, and as a result, these issues became the most salient in the election campaign. Immigration was the issue people talked about, and Wilders benefited from this. So, if you see immigration more as a cultural issue, then I would say it was more on a cultural level than on an economic one.

Wilders’s ‘People’ Are Defined Against the Leftist Elite

How does the PVV’s construction of ‘de volk’ differ from earlier Dutch nationalist discourses? Is the imagined community increasingly defined through civilizational frames—especially Judeo-Christian identity—rather than ethnic or civic nationalism?

Dr. Koen Vossen: That’s an interesting one. The main difference is that, first of all, until the 1960s or 1970s, the Netherlands was a pillarized country. You had these different minorities—the Catholics, the Protestants, the Socialists, the Liberals. These pillars have disappeared, and in a way, we have now become one big population, without this idea anymore of four different groups.

There is actually a majority culture—secular, quite progressive in many ways, but also liberal in an economic sense. So, there has been a kind of majority culture. What has now become the new cleavage for many people is between the elite, which is often associated with the left, and the people—and that is what Wilders capitalizes on.

This imagined community of Wilders is very much an anti-elite community, especially anti–cultural elites. In the Netherlands, we call this the Amsterdam Canal District—that’s the center of Amsterdam—and that’s where, in this imagined community, live the elites who disparage the common people. A little bit like the Rive Gauche in Paris, or similar places elsewhere—these left-wing people who, in his narrative, look down on ordinary citizens. That has mainly become his imagined community: a “good people” who have been betrayed by a leftist elite. So, it’s an anti-elitist conception of the people. That is the main difference between now and the past.

In Dutch Elections, Two or Three Percent Can Decide Everything

Billboard featuring the main candidates in the Dutch elections on June 9, 2010, in Amstelveen, the Netherlands. Photo: Dreamstime.

Was the PVV’s 2023 electoral breakthrough driven primarily by long-term ideological convergence between party and electorate, or did short-term crises—housing, asylum pressure, inflation—create an episodic opportunity?

Dr. Koen Vossen: What happens in the Netherlands is that election campaigns matter a lot. We are a country with many parties—very fragmented, without any single dominant one. So, you usually have three or four major contenders—it’s almost like a cycling tour. In the end, a few escape the peloton, race toward the finish, and then there’s a sprint where two or three percent makes the difference. Sometimes, a small push at the end—some luck, a sudden event, or a strong debate performance—can deliver those few extra percentage points.

So, the PVV this time, because of what I already mentioned—the end of the cordon sanitaire, the VVD signaling that the PVV was now an option, immigration becoming a hot topic, and Wilders presenting himself as a bit more moderate—these factors, combined with a few strong debate performances, especially one widely watched debate where he clearly came out as the winner, gave him that final two, three, or four percent that made him the victor in these elections.

Had this not happened, it might just as well have been the centrist liberals who caught that last bit of momentum—with a good campaign and a little luck—and made the final sprint to become the largest party.

It’s a One-Man Party—And That’s Its Greatest Weakness

The PVV’s unique one-member structure creates tactical agility yet hinders institutionalization. How does this model shape accountability, policy competence, and the party’s ability to govern?

Dr. Koen Vossen: The main problem for the PVV is absolutely the fact that they lack personnel. They lack good people. And that should not have been a problem, except that Wilders is a very distrustful man. He does not trust anyone outside his very small circle of people. So, if he needs ministers, junior ministers, or people he can send to do a job, he has to rely on this small circle of people who have been around him for 10 to 15 years. These are people without any experience in governing. Their only experience is helping Wilders in his opposition work. So, they are not people who can govern a whole ministry.

This is the main problem—and he does not want to recruit people from outside because he does not trust them. He’s also afraid that other people could become more popular than he is, and all these kinds of things. So, that’s really the main problem of the PVV, and that’s why he basically failed in government—because he lacks both people and quality within his party.

Wilders’s Longevity Is Partly a Matter of Luck

Compared with LPF and FvD, the PVV has exhibited remarkable longevity. Does this durability reflect ideological clarity, organizational discipline—even if minimal—or simply an absence of credible far-right competition?

Dr. Koen Vossen: I think there’s even a fourth option—and that’s luck. For instance, the FvD seemed to be a really good competitor, but then the coronavirus hit suddenly. At the moment when the FvD made its breakthrough and was really campaigning across the whole country, the pandemic broke out. Everybody had to go into lockdown. For Wilders, this was nothing new, because he’s basically been in lockdown for the last 20 years, living under strong security measures. But for Thierry Baudet, for Forum voor Democratie, this proved to be a real disaster, because he got tangled up in all kinds of conspiracy theories about the coronavirus and vaccination. So, Wilders was just lucky that Baudet made a mess of things in his own party and made himself impossible.

Having said that, the story of the FvD isn’t over. They won again with a new leader—a young female leader, 28 years old—and became more attractive again for some voters. But for Wilders, what also matters is that he’s a political professional. He knows how to play the game. He’s very experienced in debates and in how to attract media attention—not too much and not too little. He knows exactly how to do these things. So, it’s also a skill that plays a role here.

Wilders Has Returned to His Old Anti-Islam Routine

The collapse of the most recent governing arrangement highlighted constitutional constraints on Wilders’ maximalist proposals. Has the forced “freezing” of radical positions substantively moderated the movement, or merely deferred ideological confrontation?

Dr. Koen Vossen: I think they lost. Since they are out of government, he’s kind of back to his old anti-Islam routine. He moderated his viewpoints for a while—he always said, “I put them in the refrigerator for a while, in the freezer.” But now the refrigerator is open again, and all the old viewpoints are back. One could even say that, in a way, he contaminated the conservative liberals and the Farmers Party, his partners in the coalition. He influenced them with his ideology because they also became more anti-Islam and very much pro-Israel. There’s, maybe, not a clear answer here, either.

Wilders Is the Ultimate Insider Who Plays the Outsider

Geert Wilders (PVV) in House of Representatives during a debating at the Tweede Kamer on April 5, 2023 in Den Haag, Netherlands. Photo: Jeroen Meuwsen.

You note that Wilders seems most effective in opposition. If the PVV returns to government, might governance responsibilities erode its anti-system identity, or does the “Schrödinger’s populism” phenomenon enable Wilders to frame himself as both insider and outsider simultaneously?

Dr. Koen Vossen: I didn’t know the Schrödinger’s paradox, so I’ll have to look it up. Wilders has been an insider from the very beginning. He’s been in politics since 1990—first working for the conservative-liberal parliamentary group as an assistant, then becoming a member of the parliamentary group in 1998. He started his own party in 2004. So, he’s always been there. He’s an insider as much as one can be an insider in politics in The Hague, in the Netherlands. He has the longest tenure of all parliamentarians in the Netherlands, absolutely. But he has always managed to give himself an outsider profile by provoking and making these harsh statements. So, in that sense, he can really play with these elements. I don’t know the exact article about this Schrödinger’s populism, so I’m hesitant to go deeper into it, but at first glance, I would say yes—he plays this insider–outsider role very well.

Wilders’s Anti-Islam Discourse Grew from His Pro-Israel Stance

PVV foreign policy is heavily filtered through a clash-of-civilizations narrative. How does this framing shape its positions on Israel-Palestine, NATO, Russia, and Ukraine, and does it distort pragmatic assessment of national interests?

Dr. Koen Vossen: He’s very much pro-Israel, pro-Netanyahu. He doesn’t allow any criticism of Israel, and all the victims there—that’s just part of a war. So, in that sense, he’s very much pro-Netanyahu. When he was 19 years old and had just left school, he went to work on a kibbutz. He’s not Jewish himself, but he went there to spend a gap year. Before starting his studies, he wanted to do something different, so he did this. And since then—this was 1980 or 1981—he has had a special connection with Israel. One could even say that this special connection with Israel shaped his worldview early on. Already in the 1990s, he really saw the enemies of Israel as Islamic enemies. So, his whole anti-Islamic discourse partly comes from this pro-Israel stance, and he still sees Israel as the main buffer against Islamization. This whole story is still very much there.

With regard to Ukraine and Russia, the story is more complicated. Around 2017–2018, for a while, he made some remarks that were more pro-Russia. He even went to Moscow, but never as much as the Front National, Salvini, or Orbán. When Russia invaded Ukraine, he really distanced himself from Russia. But at the same time, he was not a very enthusiastic supporter of Zelensky or of Ukraine either. So, he tries to keep a little bit of distance there.

It’s the same with NATO. On the one hand, he’s very pro-Trump. On the other hand, Trump demands the 5% expenditure on defense, and that’s also something that for Wilders is problematic—that’s quite a lot, in his opinion. So, in foreign policy, does it sometimes hurt national interests? Yes, sometimes it does. In trade with Arab countries, with Islamic countries, Wilders can really be a problem for the Netherlands with all his remarks. For him, it’s not a reason to say, “Okay, I’ll tone down my voice a little bit.” No, he just says, “We should not deliver any weapons to Islamic countries,”for example, and things like that. So, he’s quite principled on these matters.

Israel Is Seen as the Vanguard Against Islamization

You have argued that the PVV positions Israel as the civilizational vanguard of the West. Is this symbolic architecture primarily a theological-civilizational justification for its anti-Islam platform, or does it carry genuine programmatic implications for Dutch foreign policy?

Dr. Koen Vossen: It did. The last government, which is still there now as a caretaker government, was also quite pro-Israel—one of the most pro-Israel governments in the European Union for a long time. So, there was not much criticism of Netanyahu for a long time. They were very much against sanctions. For example, when there was the question of some sick children going to the Netherlands for treatment, the PVV was very much against it, and this government was also against it. So, in that sense, it really had programmatic implications, absolutely.

But does it have theological roots? That’s difficult to say. It’s this whole idea of “Israel first” as well—there are different reasons for supporting Israel. There is this historical feeling of guilt toward the Jewish population in the Netherlands. The Netherlands was one of the countries with the highest percentage of Jews deported during the war, so there’s this lingering feeling of guilt. Then there’s the idea of Israel as the vanguard against Islamization, as part of this clash-of-civilizations narrative. There’s also a specific Christian motive in supporting Israel—you see this among Orthodox Christians. There’s a whole Christian theory behind that, similar to what you see in the United States. So, these are the three main reasons to support Israel in the Netherlands, and you see this reflected in the programmatic policy toward Israel.

Wilders Learned That Nexit Was an Unwinnable Battle

Concept illustration with road sign reading “Nexit.” Photo: Dreamstime.

And lastly, Professor Vossen, the PVV has oscillated between advocating Nexit and merely proposing a referendum. Does this reflect strategic ambiguity intended to broaden its electorate, internal ideological uncertainty, or recognition that Euroscepticism is increasingly cultural rather than institutional?

Dr. Koen Vossen: Here you can really see a tactical motive. Nexit is not really popular in the Netherlands. It has never, in any poll, come even close to a majority. At most, 20–25% of the Dutch electorate favors some kind of Nexit. Because it’s such a trading country, it would be economically very stupid to have a Nexit. We are completely dependent on Germany economically. And people saw what happened in the UK with Brexit. So, Wilders thought, “Maybe with Nexit, I will never win this battle.” Like Le Pen did in France, he said, “I’ll drop the whole Nexit idea.” He mentioned something about a referendum, but in his last program for the European Parliament elections, he was quite vague and moderate about the European Union. He’s not a fan—he will never be a fan of the European Union—but Nexit is also a bridge too far for him.