Casa Pound, an Italian neo-fascist extreme right-wing political association, held a manifestation in honor of fallen comrades in Milan on April 29, 2012. Photo: Eugenio Marongiu.

Mapping European Populism – Panel #2: The peculiarities and commonalities of the populist politics in Southern Europe: The cases of Greece, Italy, Spain & Portugal (Mar.31, 2022)

Date/Time: Thursday, March 31, 2022 /15:00-17:00 (CET)

Click here to register!

Moderator

Daphne Halikiopoulou (Professor of Comparative Politics, the University of Reading).

Speakers

“Greece: A case of populism in decline?” by Sofia Vasilopoulou (Professor of Politics, the University of York).

“Multiple populism in Italy between opposition and government” by Oscar Mazzoleni (Professor of Political Science, Institute of Political, Historical and International Studies, University of Lausanne).

“Podemos and Vox: Opportunities and challenges posed by left- and right-wing populism in Spain” by Andrés Santana (Professor of Political Science, Autonomous University of Madrid).

“Support for Right-Wing Populism in Portugal: Protest or Deep-Rooted Attitudes?” by Susana Salgado (Professor of Political Communication, Principal Researcher at the Institute of Social Sciences, University of Lisbon).

Q&A Session

Click here to register!

 

 

People passing by portraits of Mustafa Kemal Ataturk and Recep Tayyip Erdogan in Istanbul, Turkey on December 28, 2015.

Creating the Desired Citizen: Ideology, State and Islam in Turkey

Demir, Mustafa, (2022). “Creating the Desired Citizen: Ideology, State and Islam in Turkey by Ihsan Yilmaz.” ECPS Book Reviews. European Center for Populism Studies (ECPS). February 17, 2022. https://doi.org/10.55271/br0008

 

Ihsan Yılmaz’s new book presents a detailed analysis of Turkey’s political and sociological evolution, from the country’s anxious birth as a “fearful nation,” preoccupied and weighed down by historical traumas to the present. Yılmaz’s study provides a detailed account of the polity’s “never-ending” nation-building process and offers keen insights into why this process is intransient. His book highlights the political nature of defining citizens as either “desired,” “tolerated,” or “undesired” and the way this definitional process functions as a tool in hegemonic rivalries between “political tribes” in polities such as Turkey.

Reviewed by Mustafa Demir

Ihsan Yılmaz is Research Professor and Chair of Islamic Studies and Intercultural Dialogue at the Alfred Deakin Institute for Citizenship and Globalisation. In his most recent book Creating the Desired Citizen: Ideology, State, and Islam in Turkey, published with Cambridge University Press in 2021, Yılmaz presents a highly detailed analysis of modern Turkish history. Not only does this engaging book provide fresh insights into the emergence and development of modern Turkish political culture, but also a new theoretical framework that incorporates emotions into the sociological analysis in a highly innovative way. Each chapter is arguably worthy of its own book-length treatment, and Yılmaz’s ability to cover much ground in a single monograph is commendable.

The scholarship on Turkey, especially on its emergence and its process of nation-building, provides a fascinating case study for social and political scientists. This is reflected in the vast literature on the case, with thousands of theses, articles, and books written on this very topic. Nevertheless, gaps in our understanding remain. One such gap, I believe, is the incomplete and controversial nature of Turkey’s nation-building project. Contested efforts in this regard have created pronounced political and ideological fault-lines in Turkish society. The nature of Turkey’s political process has kept this historical dynamic intact; it is not merely a research subject but rather an enduring game of political brinkmanship. In this game, those wielding power all too often point to those on the other side as “undesired citizens.” 

Against this backdrop, Yılmaz weaves his own personal story through the narrative in this weighty (in terms of both coverage and impact) book. In so doing, he critically reflects on the emotional aspects of the political decisions and socio-political “transitions” that have roiled his homeland. Yet Yılmaz’s critical reflection gives the book a crucial degree of objectivity, allowing him to transcend his own experience and reach out to (and draw on) other, often divergent, scholarly perspectives on Turkish political developments and decisions. This is well reflected in the book’s diverse bibliography (As those familiar with Turkish academia will know, the field is characterized by sharp divisions—even tribalism—with tribes forming virtual “citation cartels” that prefer to explore contentious social and political developments only through the lenses they feel comfortable with, making no attempt to understand one another).

A New Frame to Analyze Turkish Political History

As mentioned, Yılmaz deftly instrumentalizes his personal story in developing a novel framework to map many of the key socio-political “transitions” in Turkey. The first such transition —to Kemalist secularism — is one Yılmaz encountered when he became “a religiously observant [university student] in a staunchly laicist state that was not comfortable with religious expression in the public sphere.” Yılmaz then frames Turkey’s transition to Erdoğanist Islamism through the lens of his own experience as a university professor teaching students from all segments of Turkish society. As an academic and columnist, Yılmaz wrote many articles in daily newspapers in Turkey criticizing the Islamist AKP government in power after 2003. He was fired from his university position due to growing government pressure in early 2016.

At first glance, Kemalism and Erdoğanism appear antithetical, one staunchly secular, the other avowedly Islamist. However, Yılmaz demonstrates that they are connected by a central element they share — a commitment to Turkish nationalism. Drawing once again upon his personal history, Yılmaz recounts how he awoke only later in life to the exclusive, illiberal, sharp, and destructive nature of Turkish nationalism through his experiences and observations during his years as a university lecturer between 2008 and 2016.

Indeed, Yılmaz’s role as an educator is highly salient since education — or, more precisely, its role in nation-building — is a through-line across the book. In the preface, Yılmaz references another book, Füsun Ustel’s “Makbul Vatandaş” ın Peşinde (In Pursuit of the “Acceptable Citizen”), published in 2004. Ustel’s book focuses on how education was instrumentalized in building a nation in the initial period of the Kemalist Republic of Turkey. As he highlights, Ustel’s book inspired him to tie his story, experiences, observations, and travails to the story of Turkish politics and political history.

Yılmaz builds on Ustel’s insights but takes the matter further, looking not only at education but other sectors such as religion and media. While Ustel’s work focuses more on the Kemalist mission of re-dressing and creating an “acceptable” model of modern citizenship via education, Yılmaz’s work focuses more on the political and hegemonic aspects beyond the early Kemalist mission of modernization. It is also important to highlight that Yılmaz treats the notion of “desirable” as dynamic and in transition. Thus, the definition of “desired citizens” is political and highly changeable. Yılmaz also introduces two new terms, “tolerated” and “undesired” citizens. These additional categories allow him to avoid the trap of dichotomizing, familiar in much Turkish, scholarship and provide a subtle degree of analytical flexibility that opens up space for exploring “gray zones” in between the desirable and the undesirable. Thus, he is able to show how changing political landscapes bring shifts in how these definitions are applied to one kind of Turkish group or another, as observed during the transition from Kemalism to Erdoğanism. Yılmaz also highlights the Erdoğanist attempt to redefine what is a “desired citizen” in Turkey. In doing so, he provides not only fresh insight but a robust new conceptual framework to analyze the uncompleted process of nation-building in Turkey.

A further appeal of the book is its approach to Turkish political history, which appears very close to Erik Zurcher’s. Like Zurcher, Yılmaz does not separate political and historical periods sharply; rather, he focuses on the ‘transitions,’ highlighting how even as the new emerges, it draws heavily on what has gone before. For example, distinct from the established view on modern Turkish political history — which rehearses the idea of a radical break with the past in the establishment of the Turkish Republic in 1923 — Zurcher’s account presents Turkey as always, already in transition, in a continuous process of evolution. Here, elements of the Ottoman past were brought through into the Kemalist Republic, whose core elements were also retained, to a greater or lesser extent, in later transitions to multi-party democracy and through into the present. Similar to this approach, Yılmaz’s account considers Erdoğanism less a radical break than yet another transition in a long historical process of social and political change.

What Sets Yılmaz’s Account Apart?

The book is structured around the concept of citizenship, which, rather than being treated as a legal definition, is taken as a dynamic concept responsive to hegemonic movements within the polity. As the title of the book suggests, creating desired citizens is unthinkable without its obverse: eliminating undesired elements. Thus, the book is equally, if not more, a story of undesired citizens. Again, however, Yılmaz’s frame is not black and white. Creating the Desired Citizen, as mentioned, establishes the category of “tolerated” citizens, alongside desired and undesired ones.

Providing a synopsis of the chapters in this book is difficult as each one is complex and polysemic enough to warrant a book of its own. It seems more productive, then, to conceive of this book in its entirety as a corpus of Turkey’s modern history. Beginning with the ontological insecurities shaping the political culture and guiding the strategic mind of the founding elite in the first chapter, the second traces the roots of these anxieties through history, providing a “thick description” of the historical context in which these anxieties and insecurities were born. The following three chapters examine the core components of Kemalism and its conception of the desired/ideal Turkish citizen, followed by an interrogation of the changing identity of desired and undesired citizens as Kemalism itself changed. The second half of the book then follows this approach in dealing with Erdoğanism—its rise, hegemonic move to power, and attempt to define its own desired, tolerated, and undesired citizens.

In a nutshell, this book presents a detailed analysis of Turkey’s political and sociological evolution, from the country’s anxious birth as a “fearful nation,” preoccupied and weighed down by historical traumas, to the present. Yılmaz’s study provides a detailed account of the polity’s “never-ending” nation-building process and offers keen insights into why this process is intransient. His book highlights the political nature of defining citizens as either “desired,” “tolerated,” or “undesired” and the way this definitional process functions as a tool in hegemonic rivalries between “political tribes” in polities such as Turkey.


Creating the Desired Citizen: Ideology, State, and Islam in Turkey by Ihsan Yılmaz, Cambridge University Press, 2021, 250 pp., $80.19 (hardcover), ISBN: ‎978-1108832557

A man takes a picture of a foreign currency exchange board in Kadikoy district in Istanbul, Turkey. The Turkish Lira set a new record low rate trading at 16 against the US Dollar on December 18, 2021. Photo: Nelson Antoine.

On the Political Economy of Populism: The Decline of the Turkish Economy under Erdoğan’s Populist-Authoritarian Regime

Ozturk, Ibrahim. (2022). “On the Political Economy of Populism: The Decline of the Turkish Economy under Erdoğan’s Populist-Authoritarian Regime.” Populism & Politics. February 9, 2022. European Center for Populism Studies (ECPS). https://doi.org/10.55271/pp0008

 

Abstract

Independent of its ideology, beliefs, ideals, strategy or tactics, populism, in the final analysis, is a way of seizing power. Notwithstanding, differences between the different strands carry significant repercussions. One leader who has drawn increasing attention on the crest of the most recent wave of populism is Turkey’s president Erdoğan. It seems that after a short period of progressive and democratic leadership through to 2007, Erdoğan’s fundamental beliefs and personality surfaced, and the entire process was reversed, with devastating consequences for Turkey.

This article intends to show how Erdoğan’s Islamist–nationalist populism has undermined Turkey’s already fragile autonomous institutions and paved the way for reform reversals and incoherent economic policies. Politically, having denied the fact that Turkey’s positive image both in the Western and Islamic world throughout the 2000s was closely tied to the country’s skillful harmonization of democracy, Muslim identity, and economic development in a free-market context, Erdoğan has succeeded in branding Turkey as a nationalist, Islamist, and authoritarian country that makes trouble for its neighbors and is hard to work with. Economically, “Erdoğanism” has triggered Turkey’s current political and economic meltdown, as observed in recent macroeconomic indicators, including rampant inflation, mounting national debt, massive unemployment, deteriorated income distribution, rising poverty, and a profound currency shock.

By Ibrahim Öztürk

Introduction

Whether it adopts a right or left-wing ideology or it is embraced as a belief or a set of ideals, and no matter the strategy or tactics, populism, in the final analysis, is a way of seizing power, and differences between the different strands carry significant repercussions. Many diverse economic, political, and cultural factors have been put forward to explain the rise of populism. At the international level, scholars point to the distortions created by hyper-globalization, the impositions of great powers on smaller nation-states, and the related sovereignty considerations. State repression, corrupt elites, and anxiety over inequality and cultural class consciousness are salient at the domestic level. We could point to the Great Recession between 2008 and 2009—especially how the world’s elites dealt with it—as a more proximate cause of the most recent wave of global populism. How the COVID-19 pandemic, which was still raging at the time of writing (in early 2022), will influence the populist zeitgeist is not yet clear.

One leader who has drawn increasing attention on the crest of the most recent wave of populism is Turkey’s incumbent president, Recep Tayyip Erdoğan (Erdoğan, henceforth). Before coming to office as Turkey’s prime minister and leader of the Justice and Development Party (AKP) in the early 2000s, he was adamant that he had “developed, changed, and transformed” himself and accordingly revised the strict religious–nationalist ideological worldview he had exhibited as part of the Islamist Millî Görüş (“National View”) movement and as mayor of Istanbul. As the party leader, he stipulated that the AKP’s three goals were to eliminate chronic corruption, eradicate widespread poverty, and complete Turkey’s transition to democracy. During his first term as prime minister (2003–2007), he stuck the progressive reforms agenda of Turkey, set forth by the former coalition governments under the auspices of the international organization. The main pillars of the reforms were to establish a pluralist and democratic state with a particular priority on human rights, the rule of law, and membership in the European Union (EU). As a result, Turkey’s economic performance during the same period was truly remarkable, with gains on almost every development goal comparable to the top performer emerging market economies (EMEs).

However, after a period of progressive and democratic leadership through to 2007, Erdoğan’s fundamental beliefs and personality surfaced, and the entire process was reversed, with devastating consequences for Turkey. The AKP election victory in 2011 was a turning point, but more so after the transition to an executive presidential system in June 2018, when Erdoğan revealed his true authoritarian tendencies. As a result, after almost three and half years, Turkey has become a one-person regime, with increasingly dire implications for the economy, politics, and the broader society.

This article argues that Erdoğan’s religious–nationalist populism has been one of the primary triggers of Turkey’s current political and economic meltdown. Moreover, his populist rhetoric has weakened Turkey’s already fragile autonomous institutions and paved the way for reform reversals and inconsistent (and incoherent) economic policy. Taken together, Erdoğanism has brought a woeful deterioration in macroeconomic indicators, including rampant inflation, mounting national debt, massive unemployment, rising poverty, and a profound currency shock.

None of this failure is surprising. Around the world, populists in government have established a reputation for contesting institutional autonomy, rejecting expertise, the division of labor and science, and disregarding the principles of good governance. More to the point, they are renowned for damaging social cohesion by leveraging societal divisions and fears to get into power and—once they do—for their rampant addiction to staying in office at all costs.

Empirical evidence shows that although populists come to power on a promise to “restore” democracy, return sovereignty to the people, and enhance the welfare of citizens, they are quick to change the rules of the game that brought them to power and obstruct the peaceful transition of power when elections roll around again. In that regard, populism represents a regressive dynamic of history rather than a progressive one.

The remainder of the article is organized as follows. The first section analyzes Erdoğan’s turn from “political outsider” to an incumbent populist demagogue through the lens of the most salient theories of authoritarian populism. The second section details Turkey’s economic performance under successive AKP governments since 2002. The third section analyzes how the AKP’s increasingly populist mode of governance since 2010 has undermined Turkey’s overall macroeconomic outcomes. In particular, it shows how the turn to populism has paralleled the rise of reform fatigue, a turning away from good governance and—ultimately—a consolidation of crony capitalism, and contingent and reckless policy-making. Noting the severe institutional decay in Turkey since 2018 and pandemic-related hits to the economy, the final two sections analyze the impacts of Erdoğan’s reckless populist model, which may well wipe out all of the welfare and human capital gains achieved over the past two decades. The conclusion draws the findings together and offers several lessons.

Turkish President Recep Tayyip Erdoğan. Photo: Mustafa Kirazlı.

 

The Rise of Erdoğan, the Populist

Among others, the fragmentation of the global order into multipolarity has been an important trigger of populism worldwide. In the absence of a dominant hegemonic power to enforce common norms, the world finds itself increasingly subject to competing norms, which coexist and challenge one another. That process, obviously, fosters hybrid approaches to global and domestic governance, resulting in a diffusion of pragmatic and often opportunistic responses to growing challenges.[1] However, while hybrid approaches might sometimes help cooperation on crucial economic issues, more often than not, they produce significant technological, political, and security conflicts. The above-mentioned evolving contingency or discretionary approach to governance in crucial areas such as trade, developmental aid, intellectual property rights, public enterprises, currency reform, and environmental protectionism is shaping the nature of the emerging world order.

Against this backdrop, populists have risen to power in EMEs like Brazil, Russia, South Africa, and Turkey, adopting policy responses that seek to address the various crises without triggering default and the subsequent recourse to a large-scale IMF austerity program.

Erdoğan typifies this approach. His rise to power and populist approach in Turkey reflects, in many ways, Robert Barr’s definition of populism. Specifically, Barr defines populism as “a mass movement led by an outsider or maverick seeking to gain or maintain power by using anti-establishment appeals and plebiscitarian linkages.”[2] Moreover, as described by Aytaç and Öniş,[3] the “core characteristics” of populist mobilization are political flexibility, economic pragmatism, and recourse to cultural politics.

 Drawing inspiration from Zygmunt Bauman’s notion of “retrotopia,” Ezgi Elçi[4] has summarized this approach neatly. First, populists exploit nostalgia (i.e., the promise to return to an imaginary past) to construct a “populist heartland,” corresponding to a retrospectively constructed utopia based on an abandoned but undead past. Erdoğan’s constant appeal to Turkey’s “glorious” Ottoman past is crucial here. In this context, whenever a policy choice appears to have failed and no scapegoat is readily available, Erdoğan turns habitually to religious and abstract national concepts. Erdoğan arguably learned this trait in his lengthy career in the Millî Görüş movement, which was adept at blending victim rhetoric with appeals to Turkey’s glorious Islamic past. One such appeal notes that “Instead of being a passive subordinate, follower, obedient to Europe, we [i.e., Turkey] should be the head and leader of the Islamic world.” The assumption here seems to be that the Islamic world is demanding that Turkey take over the leading position of the World of Islam as a “big brother.” Erdoğan’s call presupposes the existence of an appropriate institutionalized mechanism that would facilitate Turkey’s leadership of the Islamic world, which is highly doubtful. Yet, influenced by an image of a glorious past in which Ottoman Turks did, in fact, lead the Muslim world, the Turkish people are unsurprisingly drawn to such populist appeals. Similarly, Erdoğan’s religious aspirations can speak to the widespread desire for economic security via debt relief, as in his recurrent statement that “interest is prohibited (haram) in Islam, and there is nothing to discuss from an economic perspective as interest relies on direct compulsory principles and restrictions. We will implement an interest-free economy.”

Second, populists deploy anti-establishment rhetoric against the power elite. As Mudde has noted, populism is a “thin ideology” that considers society separated into two antagonistic groups, the people versus the elite. Referring to Mudde’s approach, Dani Rodrik defines populism as “an anti-establishment orientation, a claim to speak for the people against the elites, opposition to liberal economics and globalization, and often (but not always) a penchant for authoritarian governance.” Erdoğan’s early status as an “outsider” against the entrenched beneficiaries of the status quo is a constant refrain in his claim to be a voice for the “forgotten” Turkish people, the silent and big majority.

Third, populists emphasize the plebiscitary aspect of elections to create an impression that populist mobilization is nothing less than “the people” rising up to retake their sovereign rights. Populists legitimize themselves by claiming they represent the people’s will against powerful and exclusionary interest-seeking coalitions among the elite.[5]

At a much deeper level, unsolved, long-lasting, and cross-cutting political cleavages within a society also fuel both the demand and supply conditions of populist sentiments. Somer and McCoy define these cleavages as “formative rifts that either emerged or could not be resolved during the formation of nation-states, or, sometimes during fundamental re-formulations of states such as during transitions from communism to capitalism, or authoritarian to democratic regimes.”[6]

On the demand side, it is commonly accepted that populism appears as a backlash to a sense of severe crisis or discontent with present conditions.[7] Key domestic scapegoats include corrupt elites or a comprador bourgeoisie. Yet, in the present era, external factors—namely, globalization and its champions in the global elite—are pinned as key “external enemies” of the people. This concern is not entirely untethered from facts. Many academic studies have shown the adverse impacts of globalization on national economies, including financial instability, trade diversion due to unfair trading rules and competition, distortionary patents, and impacts on wages and labor conditions, mainly for low-skilled workers. Empirical evidence shows that import competition, especially from China after it joined the WTO in 2001, has led to higher unemployment, lower wages, and more governmental transfers in Western countries.[8]

As nation-states fail to manage the mentioned negative repercussions properly, the result is economic instability and the rise of chronic income inequality. Constraints that come through IMF-imposed austerity or belt-tightening programs, hitting the most fragile segments of society the most, is believed to be caused by globalization. Also, on the assumption that large corporations are “too big to fail,” such firms become the priority for bailouts, while the poorer segments of society feel abandoned and alienated. In good times or bad, the perception that self-serving and corrupt local elites successfully align their interests with global capitalism at the expense of the most vulnerable segments of society breeds populism. More often than not, this demand for populist responses to economic problems is expressed through cultural codes, leading to a cultural backlash against multiculturalism, left-wing identity politics, and the like.[9] Populists tend to instrumentalize the above-mentioned external impacts and domestic reactions to legitimize their attacks on supranational institutions, reverse reforms, undermine checks and balances, and weaken local autonomous institutions.

What are the important repercussions of such a populist divide? The first implication is related to the leadership cult of the strong man that leads to authoritarianism.[10] The Encyclopedia Britannica lists features of authoritarian populism, including:

“extreme nationalism, racism, conspiracy mongering, and scapegoating of marginalized groups, each of which serves to consolidate the leader’s power, to distract public attention from the leader’s failures, or to conceal from the people the nature of the leader’s rule or the real causes of economic or social problems.”[11]

In this personalized form of politics, political parties lose their importance, and elections confirm the leader’s authority rather than reflect the voters’ policy preferences.[12]

The second implication is related to the national “economic model” that populists employ, which is typically highly heterodox and explicitly opposed to the “orthodox” way of doing things since this is the approach of the “economic elite.” The focal point of a populist economic program changes depending on the sources of the crisis, such as trade, economic and financial shocks, the migration crisis, and cultural change. It might resemble pro-nationalist and anti-global rhetoric when the program targets the interests of ordinary citizens and the country as a whole through policies such as high growth, income redistribution, public spending, rising trade and tariffs barriers, tax cuts, restrictions on immigration.[13] As Dornbusch and Edwards showed in their early study on the political economy of populism, populists prioritize high growth and income redistribution through highly politicized resource transfers.[14]

We turn to the third implication, the systematic undermining of institutions. Populists’ disdain for autonomous institutions and the discrediting of their role in economic development opens Pandora’s Box. Rather than isolating institutions from interest group lobbying, the subordination of institutions to politics produces economic chaos. Attempts to limit the autonomy of policy-making agencies leave a country vulnerable to further crisis as untested social, economic, and political experiments are deployed to address challenges. In the absence of institutional checks and balances, populists are free to employ heterodox policies that ignore economic efficiency criteria and resource constraints, promoting high growth through expansionary monetary and fiscal policies. The result is a vicious cycle of unstable prices, domestic and external deficits, and an associated accumulation of unsustainable national debt. As is well known, such an approach has led to cycles of boom and bust in many developing countries in Latin America and Asia as well as in Turkey at different conjunctures. The outcome of permanent fiscal and financial crises also triggers currency shocks, exacerbating the scale of the problems.

Moreover, government deficit financing can crowd out private investment and lead to higher inflation. In addition, restrictions on migration in developed countries can hamper workers’ mobility and have a similarly inflationary impact on wages due to the mismatching of labor, skills, and demand. Finally, as the Latin American populist cases clearly show, the longer-term results are stagnation, lower productivity, and loss of competitiveness.

In power, populists increasingly employ more “divisive” rhetoric and policies, creating “enemies” both inside and outside the country to hide their incompetence and legitimize their governance. Populists’ denial of scientific reason and good governance (professionalism, autonomous institutions, expertise, division of labor, delegation, pluralism, participation, transparency, and accountability) results in the total erosion of the country’s material, moral, and human capital stocks. It causes deep fragmentation across societal fault lines and prevents the formation of national coalitions from upgrading the economy through collective action, which is needed for painful and complicated reforms. The incompatible time dimension in unstable societies also makes politicians highly opportunist and short-term oriented at the expense of long-term structural reforms, which bring ex-ante costs and ex-post returns. In taking advantage of circumstances with little regard for principles or the consequences for others, expedient actions of opportunists are guided primarily by self-interested motives. The deadliest harm of this divisive rhetoric materializes in the erosion of social trust and social capital.

To conclude this section of the article, the recent assault of populist regimes on democracy and the market economy shows that they are increasingly distancing themselves from these public goods and becoming more authoritarian, refuting the optimistic view of populism as a “democratic corrective” to “technocratic governance.”

On its face, the populist model champions collective welfare on the economic side and popular sovereignty in the political realm. Yet, in practice, populists can seldom keep their promises, and their mentality and policy toolkits are unable to meet economic and social challenges sustainably. Because of successive political-economic crises, populists are increasingly forced into policy binds that do more harm than good and often substantially harm ordinary people. Therefore, in the long term, populists cannot increase the level of democracy, human rights, the rule of law, or welfare.

How does this theoretical outline speak to Erdoğan’s populist vocation in Turkey? Three implications come to mind. First, he has deployed culture to construct a picture of an imaginary past and a promise to restore “lost glory.” Second, he has exploited secular, religious, and ethnic cleavages to further divide the people. Third, Erdoğan’s right-wing populism has quite opportunistically and pragmatically exploited ordinary Turks’ discontent with the slow pace of economic development, the challenges of globalization, and Turkey’s apparent failure to secure a more autonomous role for itself in the region and the world.

Before and After the 2001 Crisis

Despite receiving just 25% of the vote in the 1994 mayoral election in Istanbul, Erdoğan won, holding the post until 1998. Then, antagonizing the establishment, he was jailed for four months on trumped-up charges of “anti-secular” behavior and subsequently banned from politics. Erdoğan’s experience of “political persecution” at the hands of “an unjust establishment” is central to his political rise. Soon after being released from prison, he and several others in the “modernist wing” of the Millî Görüş founded the AKP in 2001.

The party swept to power in the 2002 elections, and in 2003, after the Constitutional Court overturned the ban on him holding political office (a move that has never been satisfactorily explained), he became a member of parliament and then prime minister. Given the longstanding (and often justified) sense among the country’s pious Muslim population that it was the victim of “persecution” by the secular elite, Erdoğan’s rise to power represented the “voice of the people” moving to the center of Turkish politics. Moreover, his ascension came in the wake of tremendous popular discontent with the deep and successive economic and political crises that roiled Turkey under the rule of the pro-status quo parties throughout the 1990s.

Erdoğan’s good fortune continued in that the painful (and electorally toxic) reforms needed to right-size the economy after the severe crisis of 2001 had already been implemented by the previous government. Thus, although he came to power as an “outsider,” he took over an economy that had already begun to recover significantly and move smoothly. In other words, the comprehensive structural reforms in the post-crisis era, plus the exceptionally supportive overall domestic and global circumstances, helped Erdoğan achieve remarkable economic outcomes during his first term in office (2003–2007). As Spicer has recently noted, “Erdoğan leveraged the economic rebound and a diplomatic pivot to the West to bring about a decade of prosperity. Poverty and unemployment plunged. Inflation that was in triple digits a decade earlier touched 5%, boosting the Turkish lira’s appeal for locals and foreigners.”[15]

However, things started to change during his second term (2007-2011). Even though the economy resumed after a relatively short interruption during the Great Recession and returned to the pre-crisis growth path, there were visible signs of deterioration in the quality of growth, including declines in total factor productivity (TFP) and foreign direct investment (FDI) as well as weaker job creation. As a result, although growth in the third period (2011–2015) was above average, its quality continued to decline, and it quickly moved away from sustainability. Moreover, institutions have been further destabilized through destructive policies and a patchy record of reform over the period. Recent indicators about Erdoğan’s fourth and most recent period in office, after the new executive presidential system was introduced in June 2018. Now we see that Erdoğan is heading toward a kind of “Pyrrhic victory.” Having brought the entire political order to heel by taming institutions, Erdoğan looks likely to reap a bitter harvest, given the damage wreaked in the process.

The Political Legacy

In terms of political tradition, Erdoğan inherited the legacy of the first well-known right-wing populist, Adnan Menderes, who became Turkey’s prime minister in the first free and multiparty elections in 1950. After a decade in power, the popular Menderes was felled in a military coup in early 1960 and then executed by the army a year later. This “martyrdom” of a prime minister beloved in many of the country’s poor rural parts underpinned a longstanding view of a “pure, innocent, and silent majority” against the status quo, at least for a large segment of Turkish society.

That assault on the “will and the sovereignty of people” created an exceptional and lasting political leverage for right-wing politicians to mobilize political support in Turkey. As famously observed by Metin Heper, the Republican People’s Party (CHP) became “the state party” in Turkey, representing its “bureaucratic center” in an apparent “center-periphery” divide.[16] From the 1950s onwards, center-right parties have addressed the tension between the Kemalist elite – the bureaucracy and the military – and ordinary people through religious symbols and emphasizing the country’s secular vs. anti-secular cleavage. A succession of populist right-wing parties, from Menderes’ Democrat Party to the Justice Party of Süleyman Demirel and the Motherland Party of Turgut Özal, have taken up this mantel. The AKP is the last in this long line. In other words, the AKP has leveraged a widespread view in Turkey that the center-right represents the true “will of the people” and the establishment parties’ recurrent and persisting mistakes, especially in the troubled 1990s.[17]

More on the Economic Legacy

As mentioned, persistent economic instability in the 1990s, culminating in a debt and currency crisis in 2001, paved the way for the AKP to come to power in 2002. This was nothing short of an institutional realignment in Turkey, paving the way for a more stable institution order. As Olson showed in his path-breaking book, The Rise and Decline of Nations: Economic Growth, Stagflation, and Social Rigidities,[18] institutions are shaped by distributional coalitions, the relative power of competing groups, and individuals in society. In that context, institutional reform follows either the collapse of existing political balances or results from new political coalitions favoring comprehensive reforms, mainly to create inclusive intuitions. Unlike distributional coalitions, inclusive institutions effectively delegate activities to professional bureaucrats and autonomous institutions.

Acemoglu and colleagues mention six dimensions in achieving such institutions.[19] The first of these is voice and accountability in selecting government, freedom of expression, freedom of association, and a free media. The second is political stability and the absence of violence, particularly politically-motivated violence, including terrorism. The third dimension is government effectiveness in the quality of public services, its independence from political pressures, the quality of policy formulation and implementation, and the government’s commitment to such policies. The fourth dimension is regulatory quality in formulating and implementing sound policies and regulations that permit and promote private sector development. The rule of law is the fifth dimension, mainly in the quality of contract enforcement, property rights, the police, and the courts, as well as the likelihood of crime and violence. The sixth and final dimension is control of corruption so that public power is not exercised for private gain, including both petty and grand forms of corruption, as well as “capture” of the state by elites and private interests.

The 2001 Turkish economic crisis opened up space for the kind of comprehensive economic, political, and social reforms needed to create the conditions for inclusive institutions. The country was assisted in this by support from the IMF and the World Bank alongside the EU, the so-called “double anchors” of reform. The most important institutional reforms included (i) improving the legal system in terms of its efficiency and independence from the executive; (ii) reducing policy uncertainty by restoring the independence of the Turkish Central Bank and other regulatory agencies; (iii) reducing political discretion in economic decisions making; (iv) increasing the overall competitiveness of the economy; and (v) containing corruption.

The most critical autonomous regulatory bodies, which aimed to professionalize the bureaucracy and reduce discretionary government influence, over-regulation, and policy uncertainty, were the Public Procurement Authority, the Banking Regulatory and Supervision Agency, the Energy Market Regulatory Authority, the Telecommunications Authority, the Competition Authority, and the Capital Markets Board.[20]

Reform and Opening, and the Golden Age of Growth (2003–2007)

Erdogan started his political career as a prime minister when a smoothly functioning reform program inside produced quite promising outcomes in a highly supportive global economic conjuncture when the volume of trade and finance of every kind were expanding, and the price of essential commodities was already beginning to surge, positively benefiting Turkey’s trade balance. Domestically, the conditionality imposed by Turkey’s aspiration for full EU membership and the robust structural reforms already accomplished provided a solid anchor for the government..

To his credit, as the leader of a newly elected new government, Erdoğan’s success in bringing conservative, nationalist, and liberal groups into a unified reform coalition was notable. As mentioned before, reform coalitions are essential to consolidate painful and costly reforms that only bear fruit in the long term. Governments with short-term horizons generally avoid such reforms and rely upon more populist promises. With the engine of economic growth on autopilot, the first period of Erdoğan’s government can certainly be described as the golden age of growth in Turkey during his 20-year reign.

Table 1: Turkey’s Growth Performance Compared (GDP, annual, %).

Source: World Bank, “World Development Indicators.” Retrieved from https://databank.worldbank.org/source/world-development-indicators

 

While Turkey’s growth during the first period of his government was slightly lower than its peers, it was well above the country’s historical average. Turkey recorded an overall average growth rate of 6.2% between 2003 and 2008, almost one percentage point lower than the comparison groups in the middle-income countries (MICs). Except for Brazil and Indonesia, other EMEs fared better than Turkey (Table 1, Figure 2). Despite that, growth exceeded the long-run average of 5% per annum in Turkey.[21] Thanks to a relatively cheaper foreign currency, in the first six years, according to the World Bank data classification, overall national GDP, in nominal terms, more than tripled from US$240 billion in 2002 to US$770 billion in 2008, and per-capita GDP from US$3,700 to 10,900 in the same period (Figure 1).

Figure 1: GDP and per-capita GDP in Turkey, 2007–2020.

World Bank, “World Development Indicators.” Retrieved from https://databank.worldbank.org/source/world-development-indicators

 

These achievements also underline a visible convergence with developed countries. For the first time in its modern history, the per capita GDP of Turkey reached more than 25% that of the US and put Turkey into the league of upper MICs. More strikingly, despite that relatively superior growth performance, Turkey’s long-term sticky inflation decreased and stabilized at around 10% annually, at a time when global inflation was also on the rise, reflecting not only high global growth but also continuously rising commodity prices in almost all categories (Figure 3).

Figure 2. Growth performance in Turkey and selected regions/groups.

World Bank, “World Development Indicators.” Retrieved from https://databank.worldbank.org/source/world-development-indicators

 

Figure 3. Growth, inflation, and external deficits in Turkey.

World Bank, “World Development Indicators.” Retrieved from https://databank.worldbank.org/source/world-development-indicators

 

Despite surging current account deficits (CAD), the good news was that Turkey was able to maintain fiscal and financial balance (Figures 4 & 5). Fiscal stability in the public and private sectors (household, corporate side, and the financial system) was also under control. Another unusual but good experiences was that high growth associated with improved income distribution. According to the World Bank estimates, Turkey’s Gini coefficient (an indicator of income inequality and wealth) decreased from 0.43 in 2002 to 0.38 in 2008, a significant improvement.[22] Similarly, poverty rates, measuring the proportion of people with per capita GDP consumption of below US$5.50 per day, also decreased significantly in the same period. The creation of inclusive institutions and the changes in the sources of growth played a decisive role in this improved distributional equity in Turkey.

Figure 4. External deficit in Turkey and similar countries, 1997–2019.

OECD, OECD Economic Outlook, 2021. Statistics and Projections (database) and Main Economic Indicators (database).

 

In that regard, the rise in TFP and significant technological upgrading in the real economy are noteworthy. According to various calculations, TFP growth during 2002–2006 was between 3.1% and 5.2%.[23] Calculations show that 54–68% of Turkish growth in this period came from improvements in TFP. Acemoglu and Ucer’s reverse projection shows that without TFP growth, Turkish GDP would have grown no more than 3% per annum. These achievements were driven by reform bonuses in the post-2001 crisis era, that addressed the EU membership, alignment with global institutions, and the principles of good governance.

To conclude, Erdoğan—who came into power in 2003 promising to alleviate corruption, repression, and poverty—leveraged the economic rebound and a diplomatic pivot to the West to oversee a decade of prosperity.

Figure 5. Financing of the current account deficit (moving total).

OECD, OECD Economic Outlook, 2021. Statistics and Projections (database) and Main Economic Indicators (database)

 

From Reform to Populist Authoritarianism

Over time, Erdoğan’s domestic and global image as a “model reformer and democrat” has shifted markedly towards “the creator of the 21 century populism.” Perhaps this is hardly surprising, since, as Cook notes, “Erdoğan is, after all, the man who declared when he was mayor of Istanbul in the 1990s that democracy is ‘a vehicle, not a goal,’ implying that one could disembark whenever it suited one’s purposes.”[24] However, on the way to the 2003 elections, Erdoğan promised that he and the co-founders of AKP had abandoned their former political commitment to the Islamist and autarkic and anti-globalist principles of the Millî Görüş and had become true democrats and champions of liberal democracy.

When reminded of his past anti-Western, anti-democracy rhetoric, many critics warned that Erdoğan harbored a secret Islamist agenda when he first assumed power in 2003. Notwithstanding, Erdoğan tried to clarify his earlier remarks  cautiously, noting, “essentially, democracy is a tool for human happiness and well-being.” Later, he went on to legitimize his transformation as “a process of progress through learning.” In a way to further support his pro-democracy change, in one of his speeches at an international conservatism and democracy symposium in 2004, organized by his party, he noted that “top-down social engineering is already passé. Rather than Turkey’s path-dependent tutelary democracy under the gendarmerie of the Turkish élite, a real democracy experience where pluralism, harmony, and tolerance cohabitate, must be established.”[25] He also openly refused to follow religion-centered politics. All these consistent efforts introduced Erdoğan to the international community as a respectable reformist leader, similar to any Western European leader, and opened the door for Turkey’s final membership negotiations with the EU.

However, the following analysis points out how opportunistic and authoritarian Erdoğan is and the total absence of a consistent body of thought in his political and economic policy-making.[26] A fork in the road was reached in 2007 when the reform coalition from different political traditions Erdoğan had successfully assembled began to come apart. Two significant referendums in 2007 and 2010 on constitutional changes put Turkey on a path to institutional chaos, although this was scarcely seen at the time. Rather contradictorily, on the one hand, these reforms improved the quality of democratic representation and judicial standards. On the other, they helped consolidate Erdoğan’s power, allowing him to pivot back to his earlier religious conservatism, which soon showed itself incompatible with modern governance.

Erdoğan’s increasingly authoritarian turn can also be blamed on the failure of the establishment to react shrewdly to Erdoğan’s transformation. For example, until 2007, the tutelary regime firmly resisted to delegate the required authority to him that the constitution guaranteed to an elected leader. For instance, bureaucratic elites at the top of the system tried to prevent, stop, or manipulate Erdoğan’s appointments to the top-level bureaucracy, such as the Central Bank. The same oligarchic structure turned the presidential election in 2007 into a crisis of insecurity and representation when Erdoğan nominated Abdullah Gül as the ruling party’s candidate for the Turkish presidency, which became vacant that year. The establishment balked at this because Gül’s wife wears a headscarf, which the secular elite see as an affront to the country’s secular values. However, when the AKP took the issue to the country in a snap poll, the party won, and Gül assumed the presidency. The establishment responded in turn, and a case was brought before the Constitutional Court to close the party for “anti-secular activities.” When in 2008, the Court ruled by a slim margin of the justices that the AKP could remain open, the battle lines were laid bare. Still, having barely survived this threat to their political existence, Erdoğan and the AKP seemed to lose their reformist zeal and became a party of the status quo.

In Michael Gunter’s words, “in some ways, Erdoğan’s ongoing struggles and crises remind one of the fevered situations Mao Zedong created during China’s Cultural Revolution in which one erstwhile supporter after another was ‘revealed’ to be an enemy.”[27] Like that, Erdoğan and his close cadre, which found themselves under the threat of death or life wars, seem to have developed a new strategy to change and seize “autonomous institutions and structures completely.” As discussed above, when the doctrines, ideological basins, and mental codes that Erdoğan grew up in are taken into account, it is hardly a surprise that Erdoğan is so skeptical of autonomous institutions, the modern division of labor, and the delegation of authority to professionals.

After the near loss of power in 2007–2008 and experiencing of a devastating global economic crisis  Erdoğan went on to win a decisive victory in the 2011 elections. In a column I wrote for Project Syndicate in June 2011, soon after Erdoğan’s third major election victory, I attempted to explain the root causes of his successes in economic development since 2003.[28] I ended by posing a critical question: how would Erdoğan use his rapidly growing economic and political power? Then, in a post-election ritual that he would become famous for, Erdoğan came out onto the balcony of his party headquarters in Ankara to address the throngs of party supporters below. To the cheering crowds, he promised that “the tyranny of the elites is over.” Continuing, the president asserted: “Turkey turned a new page and will no longer be ruled by criminals whose direction has split from God’s will and the will of the people,” rhetoric that pointed directly to Erdoğan’s emerging brand of Islamist, nationalist populism.

In other words, the time has shown that the “real Erdoğan” shine through; clearly, he was practicing “taqiyya,” a religious term used in Islam that legitimizes concealing one’s true belief to protect oneself from bodily harm or attack, but throughout time has become a deceptive political tactic. The 2011 elections thus saw Erdoğan’s transition from reformer to “inventor of 21st-century populism,” as Soner Çağaptay[29] has put it. In my opinion, Erdoğan deserves such a “compliment” not because he is very creative in this regard. Instead, it is because he has learned lessons from the authoritarian populists who have come before him globally and applied them successfully in Turkey. Given the subsequent inconsistency between his apparent religious devotion and his repressive politics, it is worthwhile asking the extent to which his particular interpretation of Islam is “abetting” his brand of Turkish populism.[30]

Although the AKP once held out the promise of a marriage between the rule of law, democracy, and Islam, the party has betrayed this vocation. Having denied the fact that Turkey’s positive image both in the Western and Islamic world throughout the 2000s was closely tied to the country’s skillful harmonization or amalgamation of democracy, Muslim identity, and economic development in a free-market context, Erdoğan has succeeded in branding Turkey as a nationalist, Islamist, and authoritarian country that makes trouble for its neighbors and is hard to work with. Accordingly, the government has pursued policies that furthered the country’s Islamization at the expense of individual freedoms and rights.   The post-2011 break with the reformist past is arguably best summarized in a speech by Aziz Babuşcu— then chair of the AKP’s Istanbul branch—to a confidentially selected group of community influencers, civil society leaders, religious leaders, bureaucrats, and business people in 2013.[31] Babuşcu’s speech on the intended future course of the Islamicists in power to this “new coalition” of AKP supporters is worth quoting here at length:

Those who supported and cooperated with us [i.e., liberal stakeholders] during the first ten years of government in power will not be our partners in the next ten [i.e., to 2023, the centenary of the Turkish Republic]. That is because the future will be subject to a period of reconstruction, and that era will not be as they [i.e., liberals, modern-secular, Western-oriented people] wish. Considering their ideological stance, we must part ways with our former allies and walk the road much more determinedly and firmly than yesterday. The AKP governments have done a lot on behalf of the ‘great silent majority,’ living in the periphery during the republican era by transforming the regime. Nevertheless, unless these achievements and the next steps are ingrained in the institutional memory of the state, they may not be consolidated deeply as permanent characteristics and might be quickly reversed. Therefore, the AKP must remain in power for a long time… The 2014 local elections will be the ‘fight to the death’ as they will mark the turning point in the struggle between the center [i.e., elites, the oligarchy] and the periphery [the “pure people”). If we can overcome that decisive threshold, achieve success in the next presidential election, enact constitutional reforms, and win a general election, we will be triumphant. However, should we lose even a percentage point of support in the electorate, dire political consequences will ensue for the AKP, which we cannot countenance.

The entire story since 2011 shows how Erdoğan has quite skillfully alienated and scapegoated his “enemies” in the interests of political survival and achieving the above-mentioned long-term targets. Because of deteriorating economic performance, declining per-capita GDP since 2013, systemic corruption scandals, fragile social peace and integration, the AKP lost its parliamentary majority for the first time in the June 2015 general elections. While a coalition government was undoubtedly possible, Erdoğan rejected this option outright, instead opting to call fresh elections, which were duly scheduled for November.

In the run-up to the November 2015 elections, several high-profile terrorist attacks occurred, contributing to a climate of fear and insecurity, and the general perception was that the government (in the form of the intelligence services) was playing some role in fomenting the chaos. Against this backdrop of insecurity, social anxiety, and uncompromising electoral tactics, it is scarcely surprising that the AKP secured a parliamentary majority in the November poll, allowing it to form a single-party government.

The following year was a true watershed in Turkish history. Late in the evening on July 15, 2016, elements in the Turkish military launched a coup attempt to topple the AKP-led government. Some Western media reports in the period after the coup pandered to conspiracy theorists, likening the event to the infamous Reichstag Fire in 1933, which Adolf Hitler famously used as a pretext to enact emergency rule and exert complete control over Germany.[32] While the comparison is scarcely credible, Erdoğan himself only fueled speculation with his public assertion that the failed putsch was a “gift from God.” He quickly declared a sweeping three-month state of emergency, which for two years was repeatedly renewed, giving him the power to rule the country by decree, effectively bypassing the duly elected parliament. Since then, Erdoğan has purged more than 150,000 public servants through the presidential decrees without due process, put more than 350,000 people in jail (many of whom have been subject to torture), and upended the lives of millions of citizens just to silence the society.

The most significant step in the evolution of Erdoğan’s populism to authoritarianism was abolishing the parliamentary system and replacing it with an executive presidential system in 2018. In arguing for the concentration of executive power in the hands of the presidency —something not even advocated by Turkey’s first president and the “founding father” of the republic, Mustafa Kemal Atatürk—Erdoğan skillfully blended nationalism and the state’s official ideology with the orthodox interpretation of Islamic religion. Moreover, he claimed that uniting authority in one administrative structure would speed decision-making and allow for better policy-making for the Turkish people.

The AKP put its proposal for an executive to the people in an free but unfair, non-transparent constitutional referendum in April 2017, and the changes were approved by a narrow majority of the voters (51.41%). The shift hammered the last nail into the coffin of the democratic, secular Turkish state. It transformed the country from a parliamentary to a presidential system that concentrated significant powers in the hands of a directly elected president. As a recent European Commission report[33] evaluates,

“the constitutional architecture continued centralizing powers at the level of the Presidency without ensuring a sound and effective separation of powers between the executive, legislative, and the judiciary. In the absence of an effective checks and balances mechanism, the democratic accountability of the executive branch remains limited to elections.”

Erdoğan’s presidential system was sealed at the 2018 elections when he was returned with 52.5% of the vote. However, according to observers, the poll was plagued with serious irregularities and malpractice on the part of the governing parties.

Against this backdrop, Babuşcu’s speech in 2013, mentioned earlier, seems very prescient in laying out the mentality of the AKP’s central authority. The anticipated “period of reconstruction”— effectively underway since the “judicial reform” in 2010 and the AKP’s success in the 2011 general elections—accelerated considerably after 2018. Signs of the post-2018 order were seen during the Gezi Park protests and the massive corruption operations on December 17–25, 2013, after which Erdoğan parted ways with liberals and the AKP’s erstwhile allies in the faith-based Gülen movement.[34] It is also notable that by 2015, the peace process with the Kurds the so-called “Kurdish Spring”—had come to a grinding halt.[35]

Figure 6. Countries with the most authoritarian tendencies.

World Bank, “Worldwide Governance Indicators: 1996-2020.” Retrieved from https://info.worldbank.org/governance/wgi/; International Institute for Democracy and Electoral Assistance (IDEA), “The Global State of Democracy Indices,” 20021. Retrieved from https://www.idea.int/gsod/sites/default/files/2021-11/the-global-state-of-democracy-2021_0.pdf

 

As Figures 6, 7, and 8 summarize, under his “one-man rule,” Erdoğan’s populism has evolved into full-blown authoritarianism, and Turkey has fallen further into repression and violence. Since the constitutional referendum and 2018 presidential election, in the absence of robust checks and balances, an unaccountable president has controlled all executive authority, set of economic and foreign policy, through his sweeping appointment powers, Erdoğan has already massively expanded executive power, reduced political pluralism, and removed de jure and de facto constraints on political discretion.

According to the World Press Freedom Index report by Reporters Without Borders, Turkey ranks 154 out of 180 countries in terms of press freedom, behind even Venezuela, Honduras, Brunei, Bangladesh, and the Democratic Republic of Congo.[36]

Figure 7. Trends in governance quality in Turkey.

World Bank, “Worldwide Governance Indicators: 1996-2020.” Retrieved from https://info.worldbank.org/governance/wgi/; International Institute for Democracy and Electoral Assistance (IDEA), “The Global State of Democracy Indices,” 20021. Retrieved from https://www.idea.int/gsod/sites/default/files/2021-11/the-global-state-of-democracy-2021_0.pdf

 

Moreover, the Cato Institute’s 2020 Human Freedom Index puts Turkey 125th out of 162 countries for personal freedom. In its Economic Freedom Rankings, Cato notes Turkey has fallen from 67th to 99th since 2008.[37] Additionally, in V-Dem’s 2019 Academic Freedom Index, Turkey ranks 135 out of 144 countries, ranking lower even than China. Finally, the World Justice Project (WJP), in its Rule of Law Index 2020 report, ranks Turkey 107 out of 128 countries, behind Niger, Mexico, Madagascar, Mali, and Kenya.[38]

As a part of his “divide and rule” strategy, Erdoğan’s exclusive and majoritarian-oriented governance has deeply polarized society into two opposing camps and thus jeopardized social peace. As Figure 7-8 show, Turkey has become a hybrid regime and exhibits a dramatic decline in democratic values and governance. As a result, the Freedom House put Turkey in the “not free” category in its most recent report on civil liberties and political rights.

Figure 8. Rule of law and sub-index in Turkey.

OECD, OECD Economic Outlook, 2021. Statistics and Projections (database) and Main Economic Indicators (database)

 

Erdoğan began his career in power in 2004 by organizing an international democracy symposium with a reformist identity and drawing attention to himself. However, after his full-blown authoritarian turn, he has studiously avoided championing democracy on the international stage. Turkey’s populist-authoritarian turn has also had far-reaching consequences for Turkey’s international relations. Relations with the United States have rapidly deteriorated, Turkey’s EU accession negotiations have stalled, and its bilateral relations with several individual EU member states have worsened. For example, Erdoğan failed to attend the summit for democracy organized by US President Joe Biden in February 2021, who declared in his speech opening the summit that “democracy does not happen by accident. We have to defend it, fight for it, strengthen it, renew it.”[39]

The Economic Consequences of Populism

Fragile Growth

As mentioned, Turkey’s economy performed relatively well in the first period of the AKP government in 2003–2007. Nevertheless, the seeds of later problems were sewn by the government in that period. Indeed, despite its relative success, toward the end of the period, the economy showed signs of overheating. First, growth began to decline from its peak of 9.4% in 2004–2005, falling to 6.9% in 2006, 5% in 2007, and a meager 0.8% in 2008 (Figure 2-3). Second, after stabilizing in the early 2000s, the current account deficit began to rise to unprecedented and unsustainable levels (Figures 3 and 4).

In addition, reform fatigue set in, with the AKP government convinced that it had worked an economic miracle. This perception became entrenched when “home-grown” policy responses to the 2008–09 Great Recession proved highly effective. As a chief economic advisor to a business association in 2008, I was also personally involved in developing Turkey’s response in the form of “emergency proposals” to head off the crisis. Our proposals focused on prioritizing targeted policy interventions and government funding of small and medium-sized enterprises (SMEs), labor training, and employment supports in crucial areas, unlike the Turkish corporate sector and the trade associations, which counseled a rapid austerity program under the auspices of the IMF to attract sufficient liquidity. The “home-grown” proposals we proposed required no additional external resources.

The government — in our view wisely — implemented our proposed measures, although the Turkish economy did see significant falls in economic growth, as did all economies during the crisis. However, the relative success of the short-term emergency measures gave Erdoğan the entirely wrong message and instilled in him a dangerous self-confidence that he could simply “invent unorthodox/heterodox tool kits” superior to mainstream economics at will. The short-term emergency measures we proposed were precisely that—emergency measures. They had to be followed by a subsequent round of more far-reaching microeconomic reforms, which would help Turkey return to a sustainable growth path in the long term, positively decouple from other EMEs, successfully graduate from the middle-income trap (MIT), and therefore, continue its recent convergence to the developed countries. To that end, in 2010, I submitted an additional report on the needed reforms. Nevertheless, rather than implementing the proposed reform measures, Erdoğan took quite the opposite direction.

After 2010, Turkey’s EU accession process ground to a halt, and the country lost one of its critical anchors of economic and institutional reform (the other being the IMF and the WB). This only exacerbated reform fatigue and anerosion of good governance, which had been secured only after long, costly, and painful reforms after the 2001 crisis. Thus, by 2010, an institutional vacuum had opened up.

Instead of institutional reform, Erdoğan’s regime resorted to crony capitalism, AKP-led clientelism, and a renewed commitment to dirigisme and contingency policy-making, undermining the hard-fought establishment of a free and open, transparent, accountable, rule-based, and competitive economy. Seemingly “winning” against all manner of crises after 2007, Erdoğan felt emboldened to double down on his commitment to creating a so-called “native and national” regime. Accordingly, he increased control over the regulatory agencies, impairing their autonomy through several de facto or de jure changes. Figures 6 and 8 summarize the World Bank’s assessment of changes in various dimensions of Turkish economic institutions since 2000. The indices of voice and accountability, government effectiveness, the rule of law, and control of corruption, which all improved during the AKP’s first period, have been drastically reversed, leaving Turkey well behind its EME peers.

In our view, the “root cause” of the economic problem in Turkey is the ever-rising need to finance growth in unsustainable ways, in the absence of structural reforms and transformation of the economy through market-friendly strategies with a long-term vision. Tragically, instead of completing these needed reforms, Erdoğan has reversed what hard-won gains had been achieved, undermining institutional structures and replacing merit-based appointments and professional rationality in public administration with rank clientelism.

What we now see is a vicious cycle of three reinforcing dynamics that threaten to severely cripple the Turkish economy and wipe away all the welfare and income gains of the past few decades:

  1. Unsustainable growth, financed through debt and monetization, which fuels rampant inflation;
  2. Corresponding high rates of interest that crowd-out real private investment and therefore depress TFP in the longer term, and;
  3. An inevitable currency shock that continues to threaten livelihoods and the stability of the entire Turkish economy.

Growth Without Wealth Creation

As discussed before, unlike the so-called “golden age” of growth in the early 2000s, when income distribution improved and poverty levels decreased significantly, the recent Gini Index shows (Figure 9) that inequality has started to rise since 2011 and accelerated since 2013, wiping out the gains made in the previous period. The coefficient now stands at 43, an indictment of the government’s performance (Figure 9). The reversal has been caused by a large number of factors, most of which have been induced by reckless government policy, including slower economic growth, rising unemployment, wage repression (mainly due to emergency measures), a failure to invest in workforce training and skills, an influx of Syrian refugees numbering in the millions, the COVID-19 pandemic, and foreign currency shocks that have driven up prices of everyday commodities and the cost of living of the poorest households. Erdoğan has supported firms’ efforts to suppress collective bargaining through presidential decrees, meaning wages and salaries have not kept up with inflation. The major victims have been construction workers, followed by manufacturing and trade and services workers. Finally, the labor share of national income has fallen from almost 37% in early 2019 to just below 33% as of mid-2021.

Figure 9. Income inequality (selected countries).

Source: OECD Economic Surveys: Turkey 2021.

Quite paradoxically, this strategy of suppressing wages is undermined by the government’s own populism, which is hostage to quite short electoral cycles. Thanks to election pressures, wages have been allowed to chase past inflation losses, leading after some time into a wage-inflation spiral. Still, inflation is winning. While the minimum wage increased by 21.56% in 2021, the official inflation rate reached 36%, and 49% in January 2022 (alternative statistics suggest the real rate is more than twice those). In December 2021, the government announced another minimum wage increase of 50% for 2022. Since minimum wage increases are taken as a reference, a similar increase in the salaries of civil servants and retirees is inevitable under elections pressures. Likewise, general wages other than minimum wages will be subject to a similar alignment. Considering exchange rate effects, production, and inflationary rigidities throughout the economy, and the underlying inflationary spiral already in train, “wage increases for 2022 could also reverse the recent improvement in the current account (forecast to halve to 2.5% of GDP in 2021) and increase in external financing pressures.”[40]

Figure 10. Total external national debt (selected countries).

World Bank, “World Development Indicators.” Retrieved from https://databank.worldbank.org/source/world-development-indicators

 

Ultimately, economic stability in Turkey cannot be achieved without fundamental reforms to address market rigidities and build long-term productive capacity. Due to resource constraints, any level of economic growth above 5% triggers deterioration in the macro-prudential framework, with ballooning external deficits, rising national debt, and foreign exchange shocks. This problem is hardly new. For many decades, governments have failed to address the underlying issues, leading to seemingly endless “boom and bust” cycles, the 2001 crisis being arguably the worst. However, the situation has deteriorated severely since 2018.

First, there has been a marked decline in “greenfield” FDI (Figure 5) and short-term portfolio investments, which have financed Turkey’s growth in the past. FDI flows (excluding real estate), which increased from almost zero in the early 2000s to 3% of GDP during 2006–2007, have fallen precipitously and stood at just US $5.8 billion in 2020, compared with a peak of more than US$19 billion in 2007.

Second, in a way to substitute dried foreign sources, there has been a dramatic expansion in consumer credit, largely substituting long-term investment in fueling growth. The World Bank data shows that during the presidential era, the external national debt has reached almost US450 billion dollars, exceeding 62% of GDP (Figure 10) as of mid-2021. As a result, Turkey’s overall debt to GDP ratio rose from less than 30% in 2006 to above 62% in 2021, a worrying 70 % increase, and thus has become a significant source of instability, triggering currency shocks combined with other instabilities and policy inconsistency.[41]

Furthermore, currency composition and the rate of depreciation of the Turkish Lira vs.  the US dollar are other sources of economic instability and is primarily driven by clientelist public-private partnership model that the AKP has built up as part of its crony capitalism. Meanwhile, the currency share of central government debt has grown from 39% in 2017 to 60 % in October 2021, chiefly driven by the lira depreciation. Finally, a significant part of the corporate foreign debt has been shifted to the public sector, reaching 60% of the total debt as of October 2021, up from 39% in 2017.

Not surprisingly, this level and structure of national debt has put Turkey at the top among its peer developing countries and triggered a severe currency shock. Turkey’s experience in the recent decades shows that multiple large currency devaluations could be ripe for some type of external debt crisis as well. Reflecting that fact, the costs of insuring Turkish debt against credit default (CDS), a financial instrument permitting investors to “swap” or offset their credit risk with that of another investor, nearly tripled to 600 basis points at the end of 2021 (Figure 11). Analyzing a sample of 25 EMEs, a recent report from Wells Fargo puts Turkey amongst the most vulnerable countries that includes Argentina, Chile, Indonesia, Turkey, and Venezuela.[42]

Figure 11. Risk premium in Turkey and similar countries.

OECD, OECD Economic Outlook, 2021. Statistics and Projections (database) and Main Economic Indicators (database).

 

The Assault on Autonomous Institutions and the Inflationary Illusion

As discussed above, populist leaders do not favor delegation of responsibilities to professional and autonomous institutions through expertise and merit-based division of labor. Worse still, populists attack and discredit professional and autonomous supervisory or regulation institutions and destabilize them, often using them as scapegoats for poor policy. However, empirical studies show quite the opposite.[43] For instance, central bank independence is indispensable to combat inflation and establish price stability as it helps prevent the kinds of discretionary, arbitrary, and contingent policies populists are known for.

Price stability (or the lack thereof) has been a perennial problem in Turkey. It increased steadily after the 1980 military coup and liberalization measures in the 1980s, reaching 50.7% on average between 1980 and 1989. Then, it spiraled out of control and reached an average of 72% in the 1990s, eventually triggering a severe economic crisis in 2001.[44] From the longer-term perspective, the gist of the problem is that over time, inflation has somehow become “baked in” to Turkish economic management (including to inflate budget coffers), which is reflected in pricing behavior and the overall sense that it is just something that will always be a feature of the Turkish macroeconomic landscape.

This supposedly changed with the post-2001 crisis reforms under the auspices of the IMF and the World Bank. Specifically, the reforms established the needed autonomy for the Central Bank of Turkey (CBRT), made price stability its foremost legal responsibility, and prevented using its reserves as a source of funding for the state treasury. Granting legal independence to the CBRT was a turning point within the state structure as it aimed at the institutionalization of an anti-inflationary approach to macro-economic policy.[45] However, during the presidential era, these hard-won gains have been radically reversed, and the interventions on the autonomous institutions such as the CBRT, the national statistical institute of Turkey (TURKSTAT), the competition board, and the court of auditing (Sayıştay) have been highly disruptive. Finally, the government’s use of inflation as a source of finance and indirect taxation has returned, and, therefore, the situation has spun out of control, with inflation driving the overall macroeconomic fragility. According to TURKSTAT data, since 2018, when the presidential system was inaugurated, consumer inflation climbed from 44% to 92%, whereas food inflation from 55 % to 111%, in cumulative terms.

Besides low TFP and supply-chain challenges during the COVID-19 pandemic, inflation in Turkey has been exacerbated by reckless expansionary monetary policies such as credit and money supply expansion. Expanding the money supply to boost growth has once again come to the fore. The stated goal has been to ensure liquidity in the financial system and help firms manage the pandemic-related shock with targeted liquidity facilities. In addition, the primary dealer banks have been allowed to sell domestic debt securities purchased from the Unemployment Insurance Fund to the CBRT for a temporary period. As a result, the supply of money in the narrow category of M1 has increased by 231% in the last three years. This level of monetary expansion stood out among all the EMEs except for Argentina, and, in turn, triggered an exchange rate pass-through effect and uncertainty-driven negative expectations. 

The loosening of monetary policy has left the country as an outlier. For example, the US Federal Reserve is preparing to tighten monetary policy in 2022. Unlike Turkey, the major EMEs like Russia, Brazil, South Africa, Poland, and Mexico have gradually raised policy rates amid inflation pressures. With consumer inflation standing at 36%[46] and producer inflation at 80% at the end of 2021, and further climbed to 49 % and 94 % respectively in January 2022, Turkey’s rates do not even compare to average inflation rates in other (medium or upper) MICs or EMEs, where inflation fluctuates within the 5–7% range annually (Figure 12). Nevertheless, the government and the CBRT continue to hue to an official annual inflation target of 5%, the benchmark set in 2005 but never actually reached. Neither the self-fulfilling prophecies of President Erdoğan, such as his eccentric “interest rate theory,” nor his pliant CBRT or the TURKSTAT, have any credibility.

Figure 12. Inflation in Turkey and similar countries and income groups.

World Bank, “World Development Indicators.” Retrieved from https://databank.worldbank.org/source/world-development-indicators

 

The most traumatic issue is the government’s denial of the proven transmission mechanism between rising inflation, the necessary interest rate adjustment, and the money illusion that comes with the rise in nominal income due to wage adjustment. Among others, lowering policy rates into profoundly negative territory caused foreign exchange (FX) denominated deposits in the banking system to increase to 63% of GDP in December 2021. In that process, foreign investors have been fleeing the Turkish market in all categories.

In turn, administered low interest rates, the increase in the volume of money emissions to partly compensate the FX shortage, and the challenging of subsidized credits through a credit-rationing mechanism to the most favored corrupt insiders have not only seen inflation spiral out of control but also caused demand for FX to increase rather than triggering investments in an environment of increased uncertainty and narrowed decision-making horizons.

In the final analysis, the vicious circle between “deficit and debt driving financing-interest rate-inflation adjustment, and currency schok” reflecting Turkey’s chronic structural problems in its modern history has fully returned. While the credit rating agencies have constantly lowered the country’s credit ratings, some global investment banks have even decided not to share their information notes and investment recommendations regarding the Turkish lira because of its recent “free fall.”

Figure 13. Effective real real exchange rate in Turkey and similar countries.

OECD, OECD Economic Outlook, 2021. Statistics and Projections (database) and Main Economic Indicators (database).

 

As a result, Turkey’s rating on the CPI-based, real effective exchange rate (RER) index reached a historical low of 50 at the end of 2021 (Figure 13). However, as experience confirms, structural problems that prevent trade from growing and deficits closing mean an RER of this level does not guarantee the country’s overall competitiveness will improve.[47] Indeed, as the famed international economist, Rudiger Dornbusch once noted, “currency crises take longer to occur than you might have thought. However, when they do occur, they do so at a very much faster rate than you would have thought possible.”[48]

We can conclude this section by drawing attention to Dani Rodrik’s recent discussion of the role played by heterodox alternative policies in challenging orthodox, conventional policies in economics. He notes that economics is not a science like physics with its “immutable” laws but a set of principles that require constant testing. Thus, “trial and error” and “learning by doing” in economics are often required. However, this does not mean known cause-effect relationships in scientific methods and theoretical consistency can simply be discarded, whereby the field of economy cedes ground to a political mysticism that works on the basis of “let’s just try this and see if it works.” Erdoğan’s so-called heterodox approaches or “experiments” fall under the category of “milking the bull.” [49]

Back to the Middle-income Trap Under Erdoğan’s Authoritarianism

As discussed before, thanks to a favorable set of external economic circumstances until the Great Recession in 2009, many EMEs—including Turkey—achieved unprecedented convergence in terms of their per-capita GDP to developed economies. Nevertheless, the 2008–09 crisis brought new challenges, such as stagnating global finance and trade flows, putting the future course of their development in doubt.

The post-2009 turbulence in EMEs has again returned analysts’ attention to the challenges many developing countries face in escaping the so-called Middle-Income Trap (MIT). Coined by the World Bank in 2006, the term refers to the challenge faced by countries once they reach a certain level of economic development in which their cost-competitiveness in traditional labor-intensive industries begins to deteriorate (as wages rise) without a commensurate improvement in their quality-competitiveness in high-value sectors (such as technology or advanced manufacturing) on a par with the developed countries. The main drivers of the MIT are weak human capital, reliance on low-quality exports, low TFP, urban agglomeration that favors low-tech, labor-intensive production, and poor-quality governance institutions. Getting out of the “trap” requires fundamental reform, but this is difficult due to the aforementioned dilemma in which reform coalitions are hard to sustain since the costs are high in the short term, but the rewards accrue only at the end of a successful transition.[50]

Turkey is a textbook case of a country caught in the MIT. After the aforementioned reforms after the 2001 crisis, the country’s per capita GDP increased from US$4,000 in 2003 to $12,500 in 2013, and the country saw an (albeit modest) income convergence. As a result, it became an upper-MIC.[51] Had Turkey maintained that performance, it likely would have reached the goal of becoming a high-income country with an official target of US$25,000 per capita income by 2023.

This will not happen, reflecting the aforementioned reform fatigue and the post-2011 populist-authoritarian turn. The bitter harvest of Erdoğan’s misguided policies is clear for all to see, with economic indicators regressing to 2003 levels (the year he became prime minister) and human rights and rule-of-law indicators regressing to levels not seen since the 1990s.

Indeed, in 2015, I predicted that Turkey’s growth potential over the upcoming decade would fall to below 4%, pulling Turkey back into its chronic MIT.[52] Indeed, much as I predicted, Turkey’s average annual growth rate declined to 3.2% between 2012 and 2020 (Figure 2-3). Although the MIT literature suggests that such a growth performance would be sufficient for a country like Turkey to escape the trap, the prolonged economic turbulence and currency shocks from 2018 through to the present have clearly wreaked real damage. For example, Turkey’s per capita income, which went up to $12500 in 2013, declined uninterruptedly for the next seven years, falling to $8500 in 2020.

Moreover, currency crises are a staple for MIT countries such as Turkey since the trap implies a heavy dependency on imports and external financing, the accumulation of unsustainable foreign debt, and stagnation in overall macroeconomic indicators. As it has been at many points in its economic history, Turkey is again confronted by the perils and the promise of a weaker currency, with the prospect of an export-led recovery, but only if the policy settings were lined up correctly. As Erduman and colleagues have rightly noted,

“by implementing structural reforms Turkey can benefit from foreign trade by improving local input content of production; improving price stability through restraining the exchange rate pass-through to domestic prices, and better managing financial stability through reducing external financing in the medium term.”[53]

A recent OECD Economic Survey on Turkey makes the same observation: “A package of reforms could lift Turkey’s GDP per capita level by more than 10% over ten years compared to a scenario with no policy changes.”[54]

Pandemic Populism and Further Disruption to the Economy

Against a backdrop of the currency crisis and macroeconomic instability in train since at least 2018, the arrival of the COVID-19 pandemic in late 2019 has dealt a body blow to the already weak Turkish economy. In the context of populism in Turkey and elsewhere, the key issues are the lack of transparency, rationality, and scientific grounding in the government’s approach to the quality and sustainability of its response to the pandemic. Unfortunately, albeit not surprisingly, the AKP government’s pandemic policy, active measures, and support of affected sectors have been inconsistent, incompetent, disrespectful to science and expertise, arbitrary, and driven by ideology and the need to placate cronies.

The fundamental issues can be summarized as follows. First, the timing of both lockdown and normalization decisions has been poor. The government adopted multiple containment measures relatively late (March 11, 2020) to address the pandemic, but they were lifted far too quickly (May 4, 2020). Following the second wave of infections, containment measures were reintroduced in September and tightened again in late-2020. Lockdown measures included mandatory masks in public areas, stay-at-home orders, curfews, closures, or limited hours for retail shops, closing pre-schools, and restricting gatherings. Once again, after a gradual reopening in early March 2021, following the third wave of infections, restrictions were tightened again, and a complete “lockdown” was announced in late-April 2021, extending into May. Finally, the government announced a phased return to normal in mid-May and June 2021.

Second, active policy has been inconsistent and ineffective. Adding insult to injury, the incompetence of the government’s handling (poor governance, severe working conditions for healthcare workers, low wages, the discrediting of scientists and their recommendations) has accelerated an ongoing and severe brain drain from Turkey. By 2020, almost 5,000 medical doctors had left Turkey in cumulative terms and almost 8,000 have resigned due to the mentioned negative factors.[55]

As for the vaccine, the initially favored Chinese vaccine (SINOVAC) was not only ineffective, but there was also an appalling lack of transparency around the costs and how the acquisition and distribution tenders were allocated. Moreover, Turkey’s vaccine drive was both late and showed far too much tolerance for vaccine opponents, with government officials legitimizing resistance to the vaccine in a country where people are already given to conspiracy theories, denying facts, excessive risk-taking. Most egregiously, as he has always done, Erdoğan encouraged supporters to congregate in public settings at the opening ceremonies for new mosques and other high-profile infrastructure projects, as well as funeral gatherings and party congresses, sacrificing public safety for populist mobilization.

Third, and most damaging, there has been a lack of transparency and loss of trust and social integrity. The meager COVID-19-related death rate became a source of controversy in the highly polarized domestic environment and abroad. The sharp discrepancies in the number of COVID-19-related deaths reported by TURKSTAT and the Turkish Health Ministry versus independent accounting have been telling. For instance, in mid-2021, the Ministry of Health announced that the number of COVID-19 infections in Turkey in the 18 months since the first outbreak in March 2020 exceeded 6 million, with 53,000 deaths. However, alternative research has found the actual death toll more than twice the official figures. For example, Onur Başer, a professor at MEF University, told DW Turkey of his findings that the actual number of COVID-19 deaths between March 17, 2020, and August 1, 2021, was closer to 112,000.[56]

There is much anecdotal evidence of political pressure on officials to underreport deaths, and the 2021 death count of 83,000 is likely a significant underestimate.[57] According to a statement by the Turkish Medical Association (TTB), the World Health Organization (WHO) has criticized Turkey for not properly announcing the death toll because of Turkey’s method of reporting coronavirus deaths actually underreports real numbers.[58]

In terms of fiscal support since the pandemic began, the IMF estimated that between January 2020 and April 2021, total support worldwide has risen to nearly US$16 trillion or 19% of world GDP. That amount comprises around US$9.9 trillion in additional spending and foregone revenue and US$6.1 trillion in liquidity support (e.g., for public equity injections, loans, asset purchases, debt assumptions, and state guarantees).[59] Turkey spent below the world average, with support amounting to some 12–13 % of GDP, and the measures were not directed effectively or efficiently. Only 2.5% provided in terms of direct supports, and the rest were mainly in the form of contingent liabilities. Rather strikingly, Erdoğan announced a national donation campaign to provide funds to fight against the COVID-19 pandemic.

The problem regarding the pandemic supports in Turkey is that the country entered the pandemic without completely eradicating the deep wounds of the 2018 economic crisis, which was triggered by domestic and international political tension. The main challenges were the recurrent chronic external deficits, inflation, heavy debt burden, and currency shock. During the pandemic, the measures taken to resume the economy left no more room for maneuvers on monetary and fiscal fronts. Lockdown measures during the first three months of the pandemic led to a significant decrease in labor force participation, and the unemployment rate within the non-agricultural sector increased from 11.8% in January 2018 to 14.7% in September 2020.[60] With awareness of the high amounts of debt accrued, mainly by public enterprises, and the growing rate of bad loans risking bankruptcy, the government announced the most comprehensive debt restructuring package in recent history in October 2020. Although the need for an influx of foreign capital to boost economic growth and credit expansion was obvious, it has not happened for the reasons explained before. The fiscal management and policies presented in detail above caused inflation to skyrocket and the national debt burden to accumulate further; finally, that process resulted in a sharp currency shock.

As Ümit Özlale has noted in a recent article in Foreign Policy, before and during the pandemic, the lion’s share of public resources went to Erdoğan’s cronies.[61] These funds have been dispersed via tax amnesties, direct supports, subsidized credits, or corrupt infrastructure projects. All these events resulted in the deterioration of income distribution and an increase in poverty and hunger. Pandemic statistics convincingly recommend that, in Turkey, populism displayed in both the 2018 economic meltdown and the pandemic environment increased the cost of the crisis compared to non-populist countries.

Conclusion

Turkey’s Erdoğan provides a textbook case of how a populist performs in opposition and in power. This article proposes six lessons.

The first lesson is his successful instrumentalization of populism as a tool of diplomacy in Turkey’s foreign politics. The rise of the multipolar world and the emerging hybrid global conjuncture have allowed him to leverage alternative rules and norms. Even though Turkey is in the European periphery, it has increasingly challenged the supremacy of the liberal rules-based multilateral order and started to undermine its normative foundation. The support by outsiders, such as Russia, China, and some oil-rich regional countries, has also enabled Turkey to maneuver in international geopolitics.

Second, reflecting his distrust of local and global institutions, Erdoğan has adopted an informal deliberation, which occurs through the interaction between strongmen regimes, lacking transparency and accountability. Such a transactional or give-and-take—what he calls a “win-win” approach— foregrounding decision-making pattern through individualized interaction between influential leaders of critical countries weakened multilateral governance institutions outside and created a further democratic deficit inside.

Third, like all other populists, he initially pretended to be a conscientious and reformist leader although offering easy and fast solutions to chronic problems such as poverty, corruption, and repression. However, starting from 2007, he has maneuvered deftly to exploit political opportunities and, even worse, provoked many fault lines, exploited sensitive cultural, religious, and nationalistic touchpoints to “divide and rule.”

Fourth, depending on the situation, he has instrumentalized the deficiencies of mainstream hyper-globalization and created scapegoats and enemies inside and outside to overhaul and transform the existing governance mechanism under the slogan of rejecting an irrelevant “one-size-fits-all” model that comes with liberal globalization. Instead, he promulgated a never-tested bizarre indigenous model, what he prefers to call “native and national model,” symbolizing his former Millî Görüş ideology. He has abandoned the reform agenda and gone away from the EU membership negotiations using such excuses.

Before and after the presidential system, Erdoğan changed and rewrote the rule of the game that brought him to power. In such a hybrid and contingency system, the same rules apply differently to the incumbent administration, “more equal among equals,” and “the others,” by far the great silent majority. Parallel to the rising economic and political challenges inside and outside, Erdoğan’s emphasis has shifted from the sovereignty of the people, which is executed through free and fair elections to a seemingly free but virtually unfair election, if not directly “open vote, secret count.” As the last local elections in Istanbul 2018 showed, Erdoğan is preparing to re-run elections until he wins. Erdoğan uses the well-known appeals of all authoritarians that “enemies are sabotaging the country,” and “we are fighting a new war of liberation,” and therefore, “we cannot leave the country’s fate to the treasonous opposition.” In conclusion, by making it clear that he no longer intends to leave power, Erdoğan has shown that the inevitable end of populism is authoritarianism.

Fifth, besides politics, he has employed unusual policies (i.e., so-called heterodox policies like using extra-budgetary resources and linking high inflation to high interest rates) in economics through paternalism and kleptocracy. That regime allowed Erdoğan and his business oligarchs to become rich and powerful through corrupt activities such as stealing from society but distributing some to the electorate in return for the vote.

Sixth, Erdoğan’s discrediting of science, expertise, and autonomous professional institutions and ignoring resource constraints promoted fast growth through expansionary monetary and fiscal policies and resource transfer to the politically favored segments of the society. The result has been rampant inflation, domestic and external deficits, resulting in unsustainable national debt, leaving Turkey at the top of the list of most fragile countries and triggering a deep currency crisis.

The more Erdoğan’s imperial presidency, which places all power in the hands of a single man, gives priority to emotion over reason, conflict over compromise, and polarization and division over unity, the busier he becomes attacking imaginary enemies, reducing the parliament to a rubber stamp, and leaving an entire state captive to his whims and temper. After 20 years under his rule, Turkey had returned to the same vicious circle it was in at the start of his tenure, when the EU described it as “too big, too poor, and too unstable.”

Rather than having a “strong man,” Turkey should solve its chronic problems by discovering and implementing the right institutional mixture, policies, and culture under credible leadership.

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[45] O. Cevdet Akçay, C. Emre Alper, and Suleyman Ozmucur, “Budget Deficit, Inflation and Debt Sustainability: Evidence from Turkey (1970-2000),” Inflation and Disinflation in Turkey, edited by A. Kibritçioğlu (Hampshire: Ashgate Publishing, 2002), 77-96; Daniel Gros, “Financial Aspects of Central Bank Independence and Price Stability: The Case of Turkey,” CEPS, EU-Turkey Working Paper No. 12https://www.ceps.eu/ceps-publications/financial-aspects-central-bank-independence-and-price-stability-case-turkey/; S. B. Şahin, “Central Bank Independence in Turkey: A Neo-Gramscian Analysis,” Cooperation and Conflict, 47:1 (2012), 106–123, https://doi.org/10.1177/
0010836711433127.

[46] In contrast, the ENA-Grup, an inflation research company, calculated the annual rate for 2021 at 82.8% https://enagrup.org/?hl=en

[47] Yasemin Erduman, Okan Eren, and Selçuk Gül, “Import Content of Turkish Production and Exports: A Sectoral Analysis,” Central Bank Review, 20:4 (2020), 155–168. https://doi.org/10.1016/j.cbrev.2020.07.001.

[48] Cited in Desmond Lachman, “Is Turkey’s Economy on the Brink Due to a Currency Crisis?” American Enterprise Institute (AEI), October 25, 2021, https://www.aei.org/op-eds/is-turkeys-economy-on-the-brink-due-to-a-currency-crisis/.

[49] Dani Rodrik, “Inflation Heresies,” Project Syndicate, January 11, 2022, https://www.project-syndicate.org/commentary/correct-policies-to-fight-inflation-depend-on-context-by-dani-rodrik-2022-01?barrier=accesspaylog.

[50] Ibrahim Öztürk, “The Case of Middle-Income Trap in China and its Institutional Links to the Belt and Road Initiative,” in Firms, Institutions, and the State in East Asia: A Festschrift in Honour of Werner Pascha, edited by Cornelia Storz and Markus Taube (Marburg: Metropolis Verlag, 2020), 391-416.

[51] Jong-Wha Lee “Convergence Success and the Middle-Income Trap,” EBRD Working Paper No. 211 (2018), https://www.ebrd.com/documents/oce/convergence-success-and-the-middleincome-trap.pdf; Martin Raiser, “From Know-Who to know-How: Turkey and the Middle-Income Trap,” Brookings Future Development Blog, February 19, 2015,https://www.brookings.edu/blog/future-development/2015/02/19/from-know-who-to-know-how-turkey-and-the-middle-income-trap/.

[52] Ibrahim Öztürk, “Future Course of Turkey between Convergence and the Middle-Income Trap,” in Japanese Studies Conferences in Turkey-II, edited by Selçuk Esenbel and E. Küçükyalçın (Istanbul: Boğaziçi University Press, 2015), 221–251 (in Turkish).

[53] Yasemin Erduman, Okan Eren, and Selçuk Gül, “Import Content of Turkish Production and Exports: A Sectoral Analysis,” Central Bank Review, 20:4 (2020), 155–168. https://doi.org/10.1016/j.cbrev.2020.07.001, at 167.

[54] “OECD Economic Surveys: Turkey 2021,” OECD Publishing, Paris, https://doi.org/10.1787/2cd09ab1-en.

[55] Amerika’nın Sesi,  “TTB’den Sağlıkta İstifalar Nedeniyle Kaos Uyarısı”,

https://www.amerikaninsesi.com/a/ttb-den-saglikta-istifalar-nedeniyle-kaos-uyarisi/6267124.html

[56] Aram Ekin Duran, “Prof. Başer: Covid-19 ölümleri 110 bini aştı,” Deutsche Welle, August 17, 2021, https://www.dw.com/tr/prof-ba%C5%9Fer-covid-19-%C3%B6l%C3%BCmleri-110-bini-a%C5%9Ft%C4%B1/a-58889853 (in Turkish).

[57] “Coronavirus COVID-19 World Map,” Office of the Turkish Presidency of Digital Transformation, accessed February 8, 2022, https://corona.cbddo.gov.tr/Home/
DeathConfirmedRatio
(in Turkish).

[58] Volga Kuşçuoğlu, “Is Turkey Underreporting Coronavirus Deaths? Here is What We Know,” Bianet, May 12, 2020, https://bianet.org/english/health/224140-does-turkey-underreport-coronavirus-deaths-here-is-what-we-know.

[59] IMF, “Turkey: 2021. Article IV Consultation-Press Release,” IMF Staff Country Reports. Volume 2021: Issue 110, https://www.elibrary.imf.org/view/journals/
002/2021/110/002.2021.issue-110-en.xml
.

[60] Adar and Seufert, “Turkey’s Presidential System,” 34; Ayça Tekin-Koru, “COVID-19 and Industrial Production in Turkey,” VOX-EU, May 14, 2020, https://voxeu.org/article/covid-19-and-industrial-production-turkey.

[61] Umit Ozlale, “Turkey’s opposition. Can end the country’s economic crisis,” Foreign Policy, October 27, 2021, https://foreignpolicy.com/2021/10/27/turkey-erdogan-opposition-end-economic-crisis/.

Panel-Asia

Religious Populism, Cyberspace and Digital Authoritarianism in Asia – The Cases of India, Indonesia, Pakistan, Malaysia & Turkey 

Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently been negatively influenced by populist authoritarian political leaders, parties and movements. Our panelists have explored in their most recent report published by the ECPS the unique nexus between faith and populism in five Asian countries and offer an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. 

The report focuses on the role of religious populism in digital space as a catalyst for undemocratic politics in these five Asian countries they have selected as their case studies. The focus on the West Asian and South Asian cases was an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcased powerful authoritarian religious populist forces outside parliament. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. 

Moderator

Dr. Simon P. Watmough.

Speakers

“Cyberspace, authoritarianism, and religious populism” by Dr. Mahmoud Pargoo;

“Indian Case” by Dr. Raja M. Ali Saleem;

“Indonesian Case” by Idznursham Ismail;

“Pakistani Case” by Kainat Shakil;

“Malaysian Case” by Dr. Syaza Shukri;

“Turkish Case” by Dr. Ihsan Yilmaz.

Demonstrators protest against corona regulations in front of Brandenburg Gate in Berlin, Germany on August 1, 2020. Photo: Berit Kessler.

Hearts, Trees, Hymns, and Hate: Populist Mixed Messages

The coincidence of far-right and anti-vaccine/mask protest cultures has been common in Germany, often erupting in racist rhetoric, too. In Berlin, onlookers approached from Alexanderplatz, some obviously confused by the collision of hearts, hugs, and an amplified voice that quickly reached a screaming pitch. Anyone familiar with the sound of Hitler’s speeches would have shuddered, as I did. 

By Heidi Hart

On a gusty afternoon in Berlin, police vans lined up near the Neptune Fountain. A small crowd gathered, enthusiastically hugging without masks. Some came in costume, as a prince in a fuzzy cape covered with hearts or as an inflatable Super Mario. Others carried Berlin Haupstadt flags, a green-and-white flag proclaiming parental care, or flags emblazoned with the Coronavirus emblem, a heart at its center, and the words “FREEDOM PARADE.” Everyone in the group seemed to know each other, except for a man in a facemask wearing a placard saying “#vollständig immunisiert” (“completely immunized”) who moved silently through the group of performative huggers. 

Demonstrations against Covid-19 measures have continued throughout Germany since 2020, with several hundred protesters and counter-protesters in cities from Düsseldorf to Freiburg the first weekend in February (Die Zeit, 2022). In Berlin, the gathering of hearts and hugs began with a group on the fountain steps singing “Amazing Grace,” a hymn that originated in William Wilberforce’s moment of conscience against the slave trade in the late 18th century (Apted and Metaxas, 2007). The hymn has been taken up by congregations and musicians all over the political spectrum, but it sounded especially at odds with what became, more and more clearly, a forum for populist rage. 

Protest against Covid-19 measures in Berlin. Photo: Heidi Hart.

The protest’s first speaker thanked the police and warned that violence is never a solution, as some Berlin Covid-measures protests have indeed turned violent this past year (Associated Press, 2021). Still using a polite voice, the speaker made a point of stating that social distance requirements were “only because of the police” and that facemasks “do not actually work.” The second speaker took a completely different tone, her voice growing hoarse as she shouted into the microphone that “this is a war like any other war,” that “these dangerous Corona-measures are harming society,” and that “they are no different from Stalinism or fascism” (translations mine). 

On the fringes of the main crowd with their peace-and-love imagery belying their angry agenda, black-clad nationalists with German flags carried their own implicit message. The coincidence of far-right and anti-vaccine/mask protest cultures has been common in Germany, often erupting in racist rhetoric, too (Källgren, 2022). In Berlin, onlookers approached from Alexanderplatz, some obviously confused by the collision of hearts, hugs, and an amplified voice that quickly reached a screaming pitch. Anyone familiar with the sound of Hitler’s speeches would have shuddered, as I did. 

The conflation of “Stalinism” and “fascism” with reference to Covid measures is common in the US, too, and clearly shows a lack of understanding about political terms, not to mention history. Hannah Arendt found links between the two forms of political oppression in her 1951 Origins of Totalitarianism, noting the difference between the terror-and-control mindset of totalitarianism and autocratic regimes that pursue political power without employing “crackpots and fools” (Arendt, 1951: 416). But Communist thinking and fascist thinking are still profoundly different, with the latter raising a far uglier head in the current global turn toward populist nationalism. Complicating this picture even further is the co-opting of historical imagery out of context, particularly in the US.

Recently in the state of Utah, in a county known for its Latter-day Saint conservatism, a local government meeting shocked a local journalist and rippled into social media by displaying a Pine Tree flag. This flag, with origins as protest against the British monarchy during the American Revolution, included a phrase by John Locke, “An Appeal to Heaven.” The idea is that, as Locke applied biblical conflicts to his own time, the highest authority is not an earthly king but “the supreme judge of all men” (Locke, 1690, Chapter 3 Sect. 20-21). This motto and the pine tree image have become part of the iconography of Christian nationalism in the US, appearing at the January 6 insurrection and even flying in the Arizona state house as of January 2022.

Like the appropriation of “Amazing Grace” in the Berlin protest, the use of Revolutionary War imagery in the context of anti-vaccine, anti-mask local government meetings is not neutral. Ideology is “sticky” and attaches easily to images and songs (Kramer, 2012) that have their own sensory power, dragging cultural associations along with them. Just as Hitler’s propaganda machine took up Beethoven’s music as a nationalist soundtrack, ignoring the composer’s own commitment to French Revolutionary values and later repudiation of Napoleon (Lee, 2018), nationalist groups today co-opt cultural materials out of context and attach their own meanings to them. 

Material elements of religion have a particular charisma that can be especially tempting to plug into political rhetoric, on the spectrum from pagan nativism to Christian hymns and salvation stories used by populist groups (see Zúquete, 2017). The Pine Tree flag calls up associations not only with a far-right version of Revolutionary War history but also, for Christians generally, images of the Tree of Life in the Garden of Eden, and for Latter-day Saints, the Tree of Life seen in a dream in their Book of Mormon scriptures. Cultivating these associations makes far-right adherents feel at home in their imagery, however far it has traveled from its sources. 

Adapting and re-contextualizing familiar material is of course how human culture works, from novel-to-film treatments to mythology re-imagined in video games. The field of adaptation studies is well established, examining processes of media transformation as creative in themselves and even dialogic between source and adapted material (Bruhn, 2013). Ethical concerns arise, though, when a song, motto, or image is appropriated with cultural disrespect or in the service of harmful political movements (music in advertising is of course another, but related, subject). A number of well-known musicians have sued or censured Donald Trump for using their songs in his rallies, for example (Solender, 2020). 

But sometimes the mixing of cultural media, even when messy, can lead to critical thinking and care rather than lockstep ideology. In contrast to the mixed messaging at the Berlin anti-Covid-measures protest, a recent performance at the city’s Komische Oper combined iconic German and Turkish poetry and song with the intention to explore questions of migration and vulnerability, not to push a particular agenda. This production, Üçüncü mevki – Im Wagen dritter Klasse(“In the Third-class Car”), set poetry by Nazim Hikmet and Turkish popular songs in motion with texts by Bertolt Brecht and other 20th-century German poets. A Turkish-German dialogue in a train car, with the actors sometimes speaking both languages simultaneously, formed a backdrop to the musicians and singers all wearing white onstage. 

The “we are all migrants” idea, and the blending of Brecht’s words about wartime mourning with the voicing of hüzün, a particular sensation of sadness in Turkish culture, did not quite work, as they come from different backgrounds. Still, that uneasy fit made for an important conversation with my Brecht-scholar friend who attended the performance with me. He reacted with his own sense of melancholy about the loss of the German Hausmusik tradition, in which friends and neighbors gather and sing along with music they all know. We watched as many in the audience rose, sang, and danced with the Turkish songs performed onstage, celebrating café favorites like Tarkan’s “Şımarık” (“Kiss Kiss”). 

In a time when Turkey, too, is threatened with ongoing anti-democratic populism, the singing of popular (and of course there is a difference) songs in Berlin was cathartic in the best sense, especially in an opera house usually offering Eurocentric fare. The mood onstage and in the audience was genuinely joyful, not exaggerated like the hugging at the Neptune Fountain protest. No one shouted into a microphone. The mood was one of welcome, not fear, even though we all wore masks.  

References

Arendt, Hannah. (1951). The Origins of Totalitarianism. Harcourt Harvest Books.

Bruhn, Jørgen. (2013). “Dialogising Adaptation Studies: From One-way Transport to Dialogic Two-way Process.” In Bruhn et al., Eds., Adaptation Studies: New Challenges, New Directions.  Bloomsbury Academic, 69-88.

Locke, John. (1690). Second Treatise of Government. Digitized Version, https://www.gutenberg.org/files/7370/7370-h/7370-h.htm.

Kramer, Lawrence. (2012). Keynote address, Ideology in Words and Music conference, Word and Music Association Forum, Stockholm University. 

Zúquete, Jose Pedro. (2017). “Populism and Religion.” In: Kaltwasser et al., Eds., The Oxford Handbook of Populism. Oxford University Press.  DOI: 10.1093/oxfordhb/9780198803560.013.22.

Santiago Abascal, leader of the extreme right Spanish party VOX at an election rally in Casetellon, Spain in October 2019. Photo: Aitor Serra Martin.

Populism and Islamophobia in Spain: from Podemos to Vox

Podemos boasts “inclusive populism in terms of minorities and vulnerable groups” in which we include Islam and Arab-Islamic immigration in Spain. In contrast, the links between Islamophobia and the Spanish far-right are more explicit. However, Vox’s electoral success is a response to its marked opposition to the Catalan secessionist movement, rather than other key factors seen in the discourse of the radical right-wing in other European countries, such as immigration, economic decline, and political distrust. The party has also used opposition to feminism, abortion, gay marriage, multiculturalismillegal immigration, and Muslim immigration as campaign slogans.

By Alfonso Corral*

The 2011 Indignados Movement (also known as 15M), which sought to put an end to the crisis of Spain’s two-party system (Socialist Party and Popular Party) and revitalise democracy, was gradually diluted in favour of extreme left-wing populism. In this sense, Podemos has set itself up as the guarantor of these ideals. One only has to read their website to be aware of their ideology: anti-elitism (against banks, large corporations and big fortunes), ecological transition, revolution in the care economy, eradication of structural chauvinism, reversal of Spain’s rural depopulation, improved social rights (decent and stable work, sufficient pensions, affordable housing, quality public health care), and increased public investment in innovation and employment. 

It should be remembered that the first electoral results of Podemos correspond to the European elections of 2014, in the year it was founded, when the party led by Pablo Iglesias was the fourth most popular alternative, securing 8 percent of the vote. Since then, Podemos has made progress in almost all the elections in which it has participated, often in conjunction with other similar parties (it has formed alliances with communist and regionalist groups, for example), to the point of winning mayoral seats and pacts in Spain’s autonomous governments, (Font, Graziano & Tsakatika, 2021). However, its greatest triumph was undoubtedly in 2019 when it became part of the current Spanish government in coalition with the Socialist Party presided over by Pedro Sánchez. 

The gradual entrenchment of Podemos brought with it the confirmation of another socio-political phenomenon: the strengthening of Vox, in other words, extreme right-wing populism. It is true that Vox was founded in 2013, a year earlier than Podemos, but it should be noted that its influence was somewhat marginal during its first five years of life. The turning point for the party led by Santiago Abascal came in the 2018 regional elections in Andalusia, when they managed to gain their very first foothold in a regional parliament. A year later, Abascal’s party established itself in the national parliament in both of the general elections held while in April they won 24 of the 350 seats in the Congress of Deputies (10.3 percent of the votes), in the November rerun they managed to win 52 seats (15.2 percent of the votes). These latest results ratified Vox as the third political force in Spain, behind only the Socialist Party and the Popular Party (Castro Martínez & Mo Groba, 2020; Lava Santos, 2021).  

In the document 100 measures for a living Spain (2018), Vox elucidates what could well be its ideological basis. Its political programme aims to provide solutions to the challenges that most concern Spanish society: “The unity of Spain, the destruction of the middle class, high taxes, the security of our borders, and the curtailment of freedoms.” According to Turnbull-Dugarte (2019), Vox’s electoral success is a response to its marked opposition to the Catalan secessionist movement, rather than other key factors seen in the discourse of the radical right-wing in other European countries, such as immigration, economic decline, and political distrust. However, the party has also used opposition to feminism, abortion, gay marriage, multiculturalism, illegal immigration, and Muslim immigration as campaign slogans. Nevertheless, Abascal’s party exalts a certain ethnic nationalism and an ostensible anti-globalism, hence its Euroscepticism and its rejection of immigration, especially from Arab-Islamic countries, as well as large technological corporations and other global players that interfere in domestic affairs (Ferreira, 2019; Rydgren, 2017; Akkerman, 2018; Zúquete, 2017). And in Spain itself, along with Catalan independence, Vox is self-affirming in its antagonism towards ETA terrorism, communism, and the left in general (Vázquez Barrio, 2021). 

In terms of populism being coupled with Islamophobia, as we have suggested, in the case of Vox this is more apparent than for Podemos. However, Martín Corrales (2004) considers that the Islamophilia of the Spanish left offers a paradox: in their educational and good-natured campaign in favour of tolerance and solidarity with regard to certain causes (Amazigh, Kurdish, Sahrawi and Palestinian peoples, etc.), these parties rarely mention the religion practised by the parties involved. In his opinion, this discursive logic “conceals many ambiguities and more than a few ideological traps.” Indeed, this is where their silence on other controversial issues such as the arrival of illegal immigrants, the management of the unaccompanied minors, Islamism, the issue of headscarves and jihadism comes in. All of this results in a kind of latent Islamophobia, aligned according to Gil-Benumeya (2018) around three main issues: international politics, secularism, and liberal feminism. In any case, Podemos boasts “inclusive populism in terms of minorities and vulnerable groups” (Alonso-Muñoz & Casero-Ripollés, 2021), in which we include Islam and Arab-Islamic immigration in Spain. 

In contrast, the links between Islamophobia and the Spanish far-right are more explicit. To demonstrate this, we need only look back at the findings of one of our studies that explored the production of Vox’s main Twitter account in January 2021, coinciding with the pre-campaign for the Catalan parliamentary elections held in February of that year. Among the 118 tweets and retweets dealing with issues linked to Islam or migration, the hashtag #StopIslamisation (#StopIslamisation) appeared 29 times. This word cloud shows the recurrent use of other terms associated with Islam (mosque, Islamist, fundamentalist…), with migration (menas or unaccompanied migrant minors…), with the negative aspects of immigration (illegal, mafias, invasion, security…), with geography (Catalonia, Spain…), with institutions and ideologies (government, separatism, left…), and finally with populism (neighbourhoods, ours, streets, culprits…). 

Reading some of these tweets is even more revealing. In particular, it is worth looking at these three messages posted by the Vox account between January 11-18, 2021, which link to three news items in the newspapers El MundoLa Razón and ABC. Firstly: “The jihadists arrested in Barcelona arrived in Spain by patera via Almeria and were ready to attack. The government allows potential terrorists to enter our country illegally every day. It shall be held responsible for what happens.” Secondly: “Daesh orders attacks on churches and police in Spain: the infiltration of jihadists in the pateras has increased the risk of attacks. Only VOX has demanded the application of National Security law in the face of the migratory invasion. The rest of the parties opposed it.” Finally: “They introduce Islam into schools in Catalonia. But they don’t let you choose Spanish as a vehicular language [as opposed to Catalan, for teaching purposes]. Let’s be clear, separatism is Hispanophobia and submission to Islam”.

If these samples are not enough, we can also examine one of the videos produced by Vox to attract voters, which first appeared in a retweet to the account of Ignacio Garriga, the Vox candidate in Catalonia. We are talking about a highly accusatory and anti-Islamic document constructed using an Arabic melody, the classic Allahu Akbar, news headlines and stills full of Islamic motifs (veils, beards, nicabs, mosques, imams, djellabas, etc.), arrests, and the August 2017 attacks in Barcelona and Cambrils. It can be deduced that through this piece they wanted to show that Islam and immigration of Arab-Islamic origin are a problem that must be eradicated in Catalonia. In fact, at the end of the video, they display the image of the billboard that Vox installed in front of the mosque in Palafrugell (Girona), topped with this slogan: “Separatism takes us to the Islamic Republic of Catalonia.” In this campaign, Vox modified the Catalan pro-independence flag, changing the original star for a crescent moon. 

In response to this rhetoric, Twitter temporarily blocked the official Vox account. This happened only one day after the first use of #StopIslamisation, on January 28, 2021. However, it should be remembered that, through these messages, Vox’s influence in Catalonia grew to make it the fourth largest political force in the region. In this respect, it seems timely to prepare for the upcoming national elections. Will Islam and Muslim groups be one of the key issues in the candidates’ debates?

(*) Alfonso Corral is a lecturer at Instituto de Humanismo y Sociedad, Universidad San Jorge (USJ), Spain. He received his Ph.D. in communication at the USJ in 2017. In 2018, he received the Extraordinary Doctorate Prize. He performs his work in the group migrations, interculturality and human development (MIDH). His areas of study are communication and Arab-Islamic World, Islamophobia, media discourses about immigration and immigrant integration. Dr. Corral is currently working on populism and Islamophobia on Twitter.

References

Akkerman, T. (2018). “Partidos de extrema derecha y políticas de inmigración en la UE” [Far-right parties and immigration policies in the EU]. In: J. Arango, R. Mahía, D. Moya and E. Sánchez-Montijano (eds.). Inmigración y Asilo, en el Centro de la Arena Política. Anuario CIDOB de la Inmigración 2018. Barcelona: CIDOB. 48-62.

Alonso-Muñoz, Laura & Casero-Ripollés, Andreu. (2021): “¿Buscando al culpable? La estrategia discursiva en Twitter de los actores políticos populistas europeos en tiempos de crisis” [Looking for the Guilty? The Discursive Strategy on Twitter of the European Populist Political Actors in Times of Crisis]. Cultura, Lenguaje y Representación, 26, 29-45.

Castro Martínez, Paloma and Mo Groba, Diego. (2020). “El issue de la inmigración en los votantes de VOX en las elecciones generales de noviembre de 2019” [The issue of immigration for VOX voters in the November 2019 general elections]. RIPS: Revista de Investigaciones Políticas y Sociológicas, 19(1), 39-58.

Ferreira, Carles. (2019). “Vox como representante de la derecha radical en España: Un estudio sobre su ideología” [Vox as a representative of the radical right in Spain: A study of its ideology]. Revista Española de Ciencia Política, 51, 73-98.

Font, Nuria, Graziano, Paolo and Tsakatika, Myrto. (2021). “Varieties of Inclusionary Populism? SYRIZA, Podemos and the Five Star Movement.” Government and Opposition, 56, 163-183. 

Gil-Benumeya, Daniel. (2018). “Viejas políticas y nuevos racismos. La izquierda frente a la islamofobia” [Old politics and new racisms. The Left facing Islamophobia]. Revista de Estudios Internacionales Mediterráneos, 24, 49-70.

Lava Santos, David. (2021). “Estrategias populistas y temáticas en Twitter. Estudio comparativo de la campaña electoral en las elecciones catalanas de 2021” [Populist and thematic strategies on Twitter. Comparative study of the electoral campaign in the Catalan elections of 2021]. Revista Más Poder Local, 44, 54-80. 

Martín Corrales, Eloy. (2004). “Maurofobia/islamofobia y maurofilia/islamofilia en la España del siglo XXI” [Maurophobia/Islamophobia and Maurophilia/Islamophilia in Spain in the 21st century]. Revista CIDOB d’Afers Internacionals, 66–67, 39-51.

Rydgren, Jens. (2017). “Radical right-wing parties in Europe. What’s populism got to do with it?” Journal of Language and Politics, 16(4), 485-496.

Turnbull-Dugarte, Stuart J. (2019). “Explaining the end of Spanish exceptionalism and electoral support for Vox.” Research and Politics, 6(2), 1-8.

Vázquez Barrio, Tamara. (2021). “Populism in the 2019 general elections. Analysis of the speeches by the three right-wing candidates on Twitter.” Communication & Society, 34(1), 123-141.

Zúquete, José Pedro. (2017). “The European extreme-right and Islam: New directions?” In: C. Mudde (ed.). The Populist Radical Right: A Reader. London: Routledge. 103-123.

Participants of nationalist and anti-Islamic demonstration organized by far-right organisations use smoke races, hold banners in Warsaw, Poland on April 10, 2016. Photo: Wiola Wiaderek.

Mapping European Populism (ECPS Monthly Panel Series #1): Populist authoritarian tendencies in Eastern and Central Europe, and challenges to the EU (Feb.24, 2022)

Date/Time: Thursday, February 24, 2022 / 15:00-17:00 (CET)

Click here to register!

Moderator

Boguslawa Dobek-Ostrowska (Professor, the chair of the Department of Communication and Journalism, the Institute of Political Science, University of Wrocław, Poland).

Speakers

“Populism in Poland 2015-2021. A short journey from theory to praxis,” by Dominika Kasprowicz (Professor of political science, the Institute of Journalism, Media and Social Communication, Jagiellonian University, Poland).

The Orbán regime after 12 years, before the April 2022 general elections” by Zoltan Adam (Associate Professor and Chair, Department of Economic Policy and Labour Economics, Institute of Economic and Public Policy, Corvinus University of Budapest

“Scanning the far right in Croatia and Serbia” by Vassilis Petsinis (The University of Tartu, Johan Skytte Institute of Political Studies).

“Comparison of authoritarian and populist tendencies in the Czech Republic and Slovakia” by Miroslav Mareš (Professor, the Department of Political Science, Faculty of Social Studies, Masaryk University).

Q&A Session

Click here to register!

 

Cover

ECPS Panel: Religious Populism, Cyberspace and Digital Authoritarianism in Asia – The Cases of India, Indonesia, Pakistan, Malaysia & Turkey (Feb.2, 2022)

Date: February 2, 2022

Time: 11:00-13:00 (CET)

Moderator: Dr. Simon Watmough

Speakers: Dr. Ihsan Yılmaz, Dr. Raja M. Ali Saleem, Dr. Mahmoud Pargoo, 

Dr. Syaza Shukri, Idznursham Ismail & Kainat Shakil

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently been negatively influenced by populist authoritarian political leaders, parties and movements. Our panelists have explored in their most recent report published by the ECPS the unique nexus between faith and populism in five Asian countries and offer an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. 

The report focuses on the role of religious populism in digital space as a catalyst for undemocratic politics in these five Asian countries they have selected as their case studies. The focus on the West Asian and South Asian cases was an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcased powerful authoritarian religious populist forces outside parliament. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. 

Program

(11:00-11:05) Welcome speech on the behalf of ECPS by Simon Watmough

(11:05-11:15) Introduction of the report by Ihsan Yilmaz

(11:15-11:25) Cyberspace, authoritarianism, and religious populism by Mahmoud Pargoo

(11:25-11:35) Indian Case by Raja M. Ali Saleem

(11:35-11:45) Indonesian Case by Idznursham Ismail

(11:45-11:55) Pakistani Case by Kainat Shakil

(11:55-12:05) Malaysian Case by Syaza Shukri

(12:05-12:15) Turkish Case by Ihsan Yilmaz

(12:15-13:00) Q&A Session

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Short Bios

Ihsan Yilmaz is Research Professor and Chair at the Alfred Deakin Institute for Citizenship and Globalisation (ADI), Deakin University, Melbourne, Australia. He is also a Visiting Research Associate of the Oxford Centre for Religion and Culture, Regent’s Park College, The University of Oxford, and a Non-Resident Senior Research Fellow at the ECPS. Yilmaz has conducted research on religion and politics; authoritarianism; digital authoritarianism; populism in Turkey, Pakistan, and Indonesia and beside of other research subjects. 

Raja M. Ali Saleem is an Associate Professor (Public Policy) at the Centre for Public Policy and Governance at Forman Christian College in Lahore, Pakistan. He is a former civil servant and has more than 20 years of diverse experience in government and academia. His research focuses on religious nationalism, the relationship between church and state, the politics of Muslim-majority countries, especially Turkey, Iran, and Saudi Arabia, local governments, public financial management, the role of the military in politics, and democratic consolidation. His first book, State, Nationalism, and Islamization: Historical Analysis of Turkey and Pakistan, was published by Palgrave-Macmillan in 2017.

Mahmoud Pargoo is a research fellow at Deakin University (Melbourne) and a visiting fellow at the AI-enabled Processes (AIP) Research Centre, Macquarie University in Sydney. Mahmoud is the author of Secularization of Islam in Post-Revolutionary Iran(Routledge, 2021) and lead-author of Presidential Elections in Iran: Islamic Idealism since the Revolution (Cambridge University Press, 2021).

Syaza Shukri is an assistant professor at the Department of Political Science, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia. Her area of specialization is in comparative politics, specifically in democratization and politics in the Middle East and Southeast Asia. Her current research interests include populism, identity politics, inter-ethnic relations, political Islam, geopolitics, and gender studies, specifically in Muslim-majority contexts. Among her recent works is “Populism and Muslim Democracies,” published in Asian Politics & Policy.

Idznursham Ismail, the founder of stratsea.com, possesses a master’s degree in Strategic Studies and a First-Class Honours in Biological Sciences from the S. Rajaratnam School of International Studies (RSIS) Nanyang Technological University (NTU), respectively. After his stint as a Research Analyst at the Centre for Political Violence and Terrorism Research (ICPVTR, RSIS), he resided in Indonesia for numerous years, gaining experience in organizations such as The Jakarta Post, the Wahid Foundation, and PAKAR. He specializes in security-related issues, particularly terrorism and unconventional weapons. His current research includes non-traditional security themes such as public health.

Kainat Shakil is a non-resident Research Associate at the ECPS. Her research explores populism from the perspectives of religion, emotions, and gender. The regional focus of her work is mainly Pakistan and demographically Muslim-majority countries. Previously, she was a researcher at The Shahid Javed Burki Institute of Public Policy at NetSol (BIPP)— a Pakistan-based think-tank— where her work focused on reviewing public policies from a people-centric perspective. Before working as a full-time researcher, she was an Erasmus research scholar at Middlesex University London and the recipient of the US State Department’s cultural scholarship, Global UGRAD.

English Defence League (EDF) stages a rally to protest the "Islamisation" of the UK in Birmingham on April 8, 2017. Photo: Alexandre Rotenberg.

Liberal Roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century

Girdap, Hafza. (2022). “Liberal Roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century.” ECPS Book Reviews. European Center for Populism Studies (ECPS). January 24, 2022. https://doi.org/10.55271/br0007

 

Lars Erik Berntzen aims to probe the growth of far-right and anti-Islamic twist in Western Europe and North America since 2001 through his book “Liberal roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century” by focusing on a specific context in terms of spatial and temporal meanings. According to his book, through “framing Islam as a homogenous, totalitarian ideology which threatens Western civilization” far-right seems to abandon the old, traditional, radical, authoritarian attitude towards a more liberal, modern, rights-based strategy. 

Reviewed by Hafza Girdap

Focusing on a specific context in terms of spatial and temporal meanings, Lars Erik Berntzen aims to probe the growth of far-right and anti-Islamic twist in Western Europe and North America since 2001 through his book Liberal roots of Far Right Activism: The Anti-Islamic Movement in the 21st Century.

The book sheds a light on the shift from a positive approach to an adversary attitude towards Islam and Muslims following the 9/11 terrorist attacks in the United States in 2001. Highlighting the transnational impact of these incidents, Berntzen delves into anti-Islamic activism conducted by pioneering movements and political parties in Europe, such as Stop Islamization, Defense League, Patriotic Europeans against the Islamization of the West (PEGIDA), Dutch Pin Fortuyn List (LPF) and Geert Wilders’ Freedom Party (PVV). The author also draws attention to the hypocrisy of far-right politicians and activists who portray themselves as liberals to avoid stigmatization by using certain discourses of human rights as proxies to exploit anti-Islamic agendas. As a very convenient issue, women’s and gender-based rights are claimed by Marine Le Pen of the National Rally (FN), for instance, to “denigrate Muslim men” (Berntzen, 2020: 2). 

Laying out the background of the book, Berntzen states his research questions in the first chapter. The initial purpose is to explore the background of leaders, their official ideology, organizational networks, and the mobilization of sympathizers. In order to conduct such a research, he also presents four steps. First, he focuses on “tracing evolution of anti-Islamic expansion between 2001 and 2017” specifically in Britain, the US, Netherlands, Germany, Norway and Denmark. Subsequently, a frame analysis of eleven anti-Islamic initiatives from Norway, Britain and Germany is raised covering the time period of 2010-2016. His third step in this research is a network analysis of those anti-Islamic initiatives. And finally, the book investigates mobilization of anti-Islamic groups “that were active during the summer of 2016.” 

Berntzen’s overall finding which he shares in the first chapter is that a significant change is observed within the approach of far right towards Islam and Muslims. He explains such a change as a shift from authoritarian and ethnocentric to a modern, liberal, and transnational anti-Islamic activism. In other words, far right takes on a liberal attitude and appearance by a “transformation as a partial decoupling between authoritarianism and the radical right through an adoption of liberal positions on many issues” such as free speech, democracy, gender equality, animal rights, preservation of Christian and Jewish heritage. However, the author addresses this situation as an ideological duality considering the view of Islam as a threat to Western civilization along with the profiles of anti-Islamic activists and politicians. Hege Storhaug, a Norwegian feminist activist, is given an example of aforesaid hypocrisy since she aligns with Hungarian politician Viktor Orban’s and the Polish Law and Justice Party’s policies which do certainly not prioritize gender equality and gender-based rights. 

As a scholar focusing on identity representations of Muslim immigrant women in Europe and North America, Berntzen’s work stood out to me in terms of drawing on the most influential concepts on identity formation in resettlements of Muslim immigrants: Islamophobia, anti-Islam and anti-Muslim. The way he differentiates these concepts through the social movement theory is also striking since framing and mobilization play an important role in identity politics. As far as I am concerned, Islamophobia represents an irrational, emotional fear; whereas, the author argues, anti-Islam refers to the “shift the theoretical focus from reaction to action, in line with the agency-oriented perspective dominant in social movement analysis” (Berntzen, 2020: 38). At this point, inclusion of liberal positions which portrays Islam as an existential threat to Western civilization and as an ideology not compatible with democratic and progressive issues; anti-Islam justifies and legitimizes transnational mobilization of far-right organizations. Among the most influential discourses of this liberal far-right are women’s rights, LGBTQ rights and their perception in Islamic tradition. Berntzen maps the ideology of anti-Islamic far-right combining with not only the expansion of collective action and networks but also with party politics. While doing so, he draws on both international critical incidents such as 9/11 terror attacks and Prophet Muhammed cartoon crisis and local incidents to demonstrate the anti-Islamic expansion of the far-right in different contexts and circumstances. 

To sum up; Liberal Roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century scrutinizes anti-Islamic ideology and movements of far-right by diving into distinctive conceptualization of Islamophobia, anti-Muslim and anti-Islam. Claiming it to be an ideological duality, the author of the book highlights that anti-Islamic far right posits a semi-liberal worldview and action towards Islam presenting it to be incompatible with modernity, human rights and liberal issues. In other words, by “framing Islam as a homogenous, totalitarian ideology which threatens Western civilization” (Berntzen, 2021: 11) far right seems to abandon the old, traditional, radical, authoritarian attitude towards a more liberal, modern, rights-based strategy. Such a strategy, seemingly, focuses on more the ideology (Islam) rather than the individuals (identities). As he puts in several parts of the book while explaining why he favors “anti-Islam” concept rather than “anti-Muslim” and “Islamophobia”; this distinction represents the new transnational anti-Islamic movement to be transforming from ethnic based nationalism, oppressive authoritarianism which focuses on Muslims towards a liberal position which promotes equality, justice and democratic values putting an ideological standpoint forward.

 


 Liberal Roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century, By Lars Erik Berntzen, Routledge, 2020. 228 pp., £27.99 (paperback), ISBN: 9780367224660

 

Supporters of the Tehreek-e-Labaik Pakistan (TLP) chant slogans as they protest against the arrest of their leader in Lahore, Pakistan on April 16, 2021. Photo: A.M. Syed

Religious Populism and Vigilantism: The Case of the Tehreek-e-Labbaik Pakistan

Yilmaz, Ihsan & Shakil, Kainat. (2022) “Religious Populism and Vigilantism: The Case of the Tehreek-e-Labbaik Pakistan.” Populism & Politics. January 23, 2022. European Center for Populism Studies (ECPS). https://doi.org/10.55271/pp0001

 

Abstract

Religious populism and radicalism are hardly new to Pakistan. Since its birth in 1947, the country has suffered through an ongoing identity crisis. Under turbulent political conditions, religion has served as a surrogate identity for Pakistan, masking the country’s evident plurality, and over the years has come to dominate politics. Tehreek-e-Labbaik Pakistan (TLP) is the latest face of religious extremism merged with populist politics. Nevertheless, its sporadic rise from a national movement defending Pakistan’s notorious blasphemy laws to a “pious” party is little understood. 

This paper draws on a collection of primary and secondary sources to piece together an account of the party’s evolution that sheds light on its appeal to “the people” and its marginalization and targeting of the “other.” The analysis reveals that the TLP has evolved from a proxy backed by the establishment against the mainstream parties to a full-fledged political force in its own right. Its ability to relate to voters via its pious narrative hinges on exploiting the emotional insecurities of the largely disenfranchised masses. With violence legitimized under the guise of religion, “the people” are afforded a new sense of empowerment. Moreover, the party’s rhetoric has given rise to a vigilante-style mob culture so much so that individuals inspired by this narrative have killed in plain sight without remorse. To make matters worse, the incumbent government of Imran Khan — itself a champion of Islamist rhetoric — has made repeated concessions and efforts to appease the TLP that have only emboldened the party. Today, the TLP poses serious challenges to Pakistan’s long-standing, if fragile, pluralistic social norms and risks tipping the country into an even deadlier cycle of political radicalization.

Khadim Hussain Rizvi, head of religous political party Tehreek Labaik Pakistan, speaks to supporters during a protest against the Dutch politician Geert Wilders in Lahore on August 29, 2018. Photo: A.M. Syed.

 

By Ihsan Yilmaz & Kainat Shakil

Introduction 

Pakistan’s history with populism dates back as early as the 1960s. The first populist was neither a mullah nor a military dictator seeking to legitimize his rule. Fatima Ali Jinnah, the younger sister of Pakistan’s founder, Muhammed Ali Jinnah, was the first leader to adopt a populist playbook when she ran against the military-led coalition of General Ayub Khan (1958–1969). Jinnah became the face of “real democracy” against the “elite” in the 1965 general elections. The “real democracy” she promised was rooted in a commitment to represent the “people’s will” (Zaheer and Chawla, 2019). However, while largely secular in outlook, General Ayub—in addition to widespread electoral rigging—ran an orthodox Islamist campaign to delegitimize Jinnah’s political ambitions by arguing that Islam prohibits women from serving as head of a state (Ahmed, 2019The New York Times, 1964). Religious orthodoxy blended with military authoritarianism defeated a populist democrat in 1965. In the 1970s, history repeated. Zulfikar Ali Bhutto, a left-wing populist whose program featured traces of Islamic welfarism, lost the premiership (and his life) to Islamist elements who demandedNizam-e-Mustafa (the system of governance under the Prophet Muhammad) be imposed in Pakistan. 

During the decade-long regime of General Zia-ul-Haq (1978–1988), religious factions were empowered enough to become fixtures in the parliament, judiciary, and the law itself, not to mention the daily lives of Pakistanis (Ahmed & Yilmaz 2021Yilmaz, 2014). This is known as Pakistan’s period of “Islamization” and continues to shape the country’s politics to this very day. Today, it would be unimaginable for leaders like Jinnah or Bhutto to run for office. The public is now more responsive to “pious” populism than to a generic “anti-elitism” that promises an end to corruption. A decades-long strategy of tolerating (and indeed nurturingreligious fanaticism as part of the military-led establishment’s quest for “strategic depth” has created fertile soil for “pious populism” at the grassroots (Meher, 2012). Compared to voices emanating from the remote and “corrupt” political system, the ordinary working-class or rural Pakistani citizen has unquestioning faith in the guidance and direction from the mullah of his or her local mosque. 

In the last three and a half years, growing disillusion with the democratic system has peaked. The party of Pakistan’s current Prime Minister Imran Khan, the Pakistan Tehreek-e-Insaf (PTI), has promised a utopian vision recalling the Riyasat-e-Madina (the early period of rule in the city of Medina under the Prophet Muhammad), through welfare schemes, promoting piousness in society, and an end to corruption. Needless to say, these promises have not materialized (Shakil & Yilmaz, 2021). With skyrocketing inflation, the PTI walking back many of its promises, and the government proving mostly unable to govern effectively, many citizens have lost hope in the promised political “tsunami.” Against this backdrop, the Tehreek-e-Labbaik Pakistan (TLP) has evolved from a movement to defend Pakistan’s infamous blasphemy laws into a populist radical right-wing political party. In less than a decade it is able to challenge the ruling political party and the state apparatus itself, on several occasions.

The instrumentalization of religion that the TLP has proven so adept at is scarcely novel in the Pakistani political firmament. Founded by Khadim Hussain Rizvi in August 2015, the TLP has its origins and largest base of support in the Barelvi sect, a broad, Sufi-oriented Islamic revivalist movement with a long history of mobilizing conservative factions in South Asia and Pakistan. Nevertheless, the TLP is unique in the sense that it uses a highly appealing form of religious populism. The leadership provides a “moral” Islamism that seeks to address the issues of “corruption” in politics and society. With a sense of victimhood, it presents itself as the “defender” of faith and nation laced with vigilante-style vindictive rhetoric. Since 2015, the party has rallied thousands on the streets, leading to violent clashes, and loss of life and property. Each event has led to temporary arrests and bans on the party, only for the state to eventually cave into supporters’ demands and release vigilantes and lift sanctions on the party.

Emboldened by its successive victories, the TLP has grown in power. Its followers have become independent vigilantes engaging in cyber-harassment of critics, physically roughing up opposing voices, hurling in-person targeted abuse, and in the most extreme cases lynching people they accuse of blasphemy to death. This ability to mobilize and attack opponents combined with a voluble rhetoric that panders to a “pious” and wronged “true people,” allowed the TLP to score 4.2 percent of the vote (some 2.2 million votes) at the 2018 general elections, putting it in fifth place, although without any seats in Pakistan’s parliament (Sabat, Shoaib & Qadar, 2020). 

Despite its sporadic rise to power and mushrooming growth, very little scholarly analysis has been published on the TLP. This paper seeks to address this gap in the literature by analyzing the TLP’s religious populism. In doing so, it offers a comprehensive review of how this populist Islamist populist movement has leveraged emotion and religious devotion to mobilize supporters. The first section of the paper provides an overview of the theoretical framework through which religious populism has been understood and the two central features of the phenomenon: the use of pro-violent narratives and vigilantism. This is followed by a discussion on the TLP’s genesis and the group’s evolution since 2015. In this section, statements by TLP leadership and the party’s dynamic relationship with the Pakistani state are reviewed to shed light on the conditions for its growth and its core mobilizing tactics. The closing section offers a set of conclusions about the role of religious populism in promoting vigilantism and sporadic acts of gruesome violence, the path ahead for Pakistan, and the risk that the country will descend into an even deadlier cycle of political radicalization. 

 

Members of Tehreek-e-Labbaik Pakistan (TLP) are holding protest rally against amending affidavit of Khatam-e-Nabuwat, at M.A Jinnah road on November 12, 2017 in Karachi, Pakistan. Photo: Asianet-Pakistan.

Religion and Populism 

Loosely characterized as “confrontational, chameleonic, culture-bound and context-dependent” (Arter, 2011: 490), populism has become a worldwide phenomenon that directly challenges liberal democracy. A “thin” ideology, populism “thickens” and adapts by attaching itself to “thicker” cultural and ideological forms (De Cleen & Stavrakakis, 2017). By its very nature, populism is divisive in that it establishes an antagonistic division between “the people” and “the elite” while promising justice for the former, who are typically cast as “wronged” (Moffitt, 2020De Cleen & Stavrakakis, 2017Laclau, 2005: 154; Mudde, 2004: 543). It also goes beyond just criticizing “the elite” for their moral or political corruption and accuses the elite of advancing the interests of some favored “Other” at the expense of the “true people.” This “Other” can be defined variously in terms of political beliefs, skin color, gender, religious beliefs, or migration status (DeHanas & Shterin, 2018: 180De Cleen & Stavrakakis, 2017Zúquete, 2017: 446Moffitt, 2015). Essentially, populists thrive on divisional politics, and their sensationalist antics that “celebrate the low” in politics, ranging from utopian promises to crude language, add to their popularity (Nai, 2022).   

Religious populism is a form of cultural populism whereby embedded cultural forms are used to “thicken” the fundamental division between “the people” and “elites.” In the last two decades, religious rhetoric has become ever more prominent in mainstream politics (Yilmaz, Caman & Bashirov, 2020Peker, 2019Hadiz, 2018Jaffrelot and Tillin, 2017Zúquete, 2017Roy, 2016). In Europe, “civilizational” narratives that emphasize the role of religion in broad identity constructs have increasingly come to dominate the most influential forms of populism (Brubaker, 2017: 1211). This kind of populist rhetoric and narrative mobilization foregrounds civilizational distinctions, especially “religions and their cultural legacies” (think Viktor Orbán’s self-proclaimed mission to defend “European Christianity”), where “the people” and “the other” are distinguished based on religion, ethnicity, cultural norms, and the like. (Yilmaz, Morieson & Demir, 2021). 

In the twenty-first century, cultural populism has become widespread, especially in non-Western parts of the world, such as South Asia and Africa. In many such countries, religion is used by civilisationist populists to “thicken” their ideology, style, and outlook. As Yilmaz & Morieson (2021) note, there is an elective affinity between religious populism (which appeals directly to the faithful at a programmatic or electoral level) and identitarian populism (which draws on religious identity to make chauvinistic claims about the superiority of one culture over another). Specifically, the authors observe that:

“Religious populism encompasses both organised religion’s political and public aspects when they adopt a populist style and/or discourse, and populist political movement/parties/leaders that adopt an explicit religious programme. Identitarian populism is superficially similar to religious populism, but it does not possess a political programme based upon religious teachings, nor does it attempt to force religion upon a society or run a society according to the teachings of a particular religion. Instead, identitarian populism embraces a religion-based classification of peoples, often one aligned to civilisations (Western, Islamic, Buddhist, Hindu, etc.) or nations. It is not, however, religious itself, but is most often wholly secular, and therefore does not call for people to return to the faiths of their ancestors, or even to believe in God” (Yilmaz & Morieson, 2021: 10).

This framing of the phenomenon of religious populism speaks to the modus operandi of the TLP, which instrumentalizes Islam and uses faith to mold its narrative and style while emphasizing the goal of bringing Nizam-e-Mustafa to Pakistan, thereby reorienting the status quo. 

The Emotional Appeal of Religious Populism: Opening Space for Vigilante Aggression  

Religion is not only a tool for social categorization but also a highly emotive tool in the hands of populists. As Yilmaz & Morieson (2021: 1–10) note: “Similar to many other ideologies/movements, populists too construct narratives that paint the events, in-groups, and outgroups in certain light (such as harmful vs. beneficial) that precipitate strong emotions among the audience.” Such a strategy enables them to cast the ingroup as “good” and the outgroup as “wicked.” Added to this categorization of society is the emotion of fear which creates a crisis for “the people.” For instance, in the United States and across Europe, an emotional backlash against multiculturalism, gender rights, and overall progressive values has bolstered populists who seek to protect “Christian values” (Norris & Inglehart, 2019). 

In India, the Bharatiya Janata Party (BJP), led by Narendra Modi, has also derailed democracy against a backdrop where communal tensions between various religious groups have reached a peak not seen since 1947 (Doffer et al., 2020Gandesha, 2020). In Turkey, Recep Tayyip Erdoğan’s Justice and Development Party (AKP) has merged pre-existing social tensions and fears with Islamism, overturning eight decades of often aggressively imposed secularism (Yilmaz, 2021). Within Pakistan as well, Imran Khan’s populism hinges greatly on emotional appeal. Over the years, his promise of a Riyasat-e-Madina has given hope to “the people” that the country can adopt a model of Islamist welfare combined with economic and political self-sufficiency.      

Both religious and identarian populists use emotions to polarize society, gain merit in the eyes of “the people,” and promote themselves as “the only hope” against a hostile “other.”  (Yilmaz & Morieson, 2021Salmela & von Scheve 20172018Brady et al., 2017Graham et al., 2011). Given the nature of religion, its importance in the lives of many, and its divinely ordained distinctions between “good” and “bad” conduct, the way religious or civilizational identities are drawn is often rooted in pre-existing collective feelings “of grievances, resentment, disillusionment, anger, fear, and vindictiveness” (Yilmaz & Albayrak, 2022; see also Yilmaz, 2021Bonansinga, 2020). “The people” and their faith (or long-held cultures of worship) are positioned as being at risk from “the other.”

Alongside negative emotions of fear and anxiety, populists also use positive emotions of pride and love of one’s religion and the prospect that one will be rewarded for helping to “make society great again” and for defending one’s faith at all costs (Yilmaz & Morieson, 2021Albayrak, 2013). Taggart (2004) uses the term “heartland” as a descriptor for this emotional space where, as he noted in a recent blog post, populists construct “a version of the past that celebrates a hypothetical, uncomplicated and non-political territory of imagination.” The heightened emotional resonance of “heartland” messages has triggered followers of these populists to undertake quite inhumane measures and overlook the increasingly undemocratic digressions of populists in power. Such acts are seen as just in a quest to reinforce the “heartland” for “the people” (Kissas, 2019Yilmaz & Bashirov, 2018Pappas, 2016). 

One of the leading examples where Islamist populism has deployed a host of emotions in its mobilization strategy is Turkey. Erdoğan has successfully leveraged long-established fears of “Western enemies” and “internal traitors” that date back well over a century but are cast in a new guise to fit the current political context (Yilmaz, 2021). Since 2010 especially, Erdoğan, his party, and pro-AKP voices have systematically engaged in smear campaigns that transform into institutional oppression and discrimination toward “the other” (Yilmaz & Albayrak, 20212022). For instance, a former ally and spiritual group, the Gülen Movement (GM) and its leader, have been used as a scapegoats for all manner of sins within the AKP, including its rampant corruption and many governance failures since the mid-2000s (Yilmaz & Albayrak, 20212022Watmough, 2020).

Religious populist leaders outside of state institutions have also used emotions to galvanize support along these lines. One of the most prominent cases from Southeast Asia is the Islamic Defenders Front (FPI—Front Pembela Islam), which is now formally banned in Indonesia (Barton, Yilmaz, & Morieson, 2021). With the narrative of victimhood inspired by fear of assorted “others” — non-Muslims, “Zionists,” the Western powers, China, and Ahmadis — the group has been encouraged to take matters into its own hands and “defend” Islam and the ummah (Facal, 2019Jahroni, 2004). Its massive appeal in the country has meant that while renaming a movement-driven organization, the FPI has played a key role in electoral lobbying and mainstreaming right-wing narratives. Its power to sway state institutions is visible by the fact that it was behind the introduction of 400 Shariah-inspired laws in the country and has the force behind blasphemy protests in 2016–17  (Barton, Yilmaz, & Morieson, 2021). 

The FPI has been able to replicate its presence online, and even though it remains banned, its cyber “warriors” and various websites remain active (Yilmaz & Barton, 2021). Moreover, using charged Islamist populist rhetoric, the FPI has inspired a generation of vigilantes in the country who continue to take part in local (and overseas) incidents of aggression toward various “others” to “protect” the Islamic faith. 

However, it must be noted that Indonesia’s democratic institutions, while often brittle, are much stronger than Pakistan’s. The government has succeeded in permanently banning the FPI and maintaining its outlaw status. In contrast, the TLP remains free to operate in a country with already fragile institutions and a population receptive to Islamist narratives. This paper thus looks at Pakistan’s context and understands the group’s working under the populism framework.

 

A regional office of a TLP in lyari. The Signboards are in Urdu and English in Karachi, Pakistan on January 2021.

The Historical Roots and Evolution of the Tehreek-e-Labbaik Pakistan

The Barelvi order was formed in the aftermath of the 1857 uprising in India against the British East India Company. Weakened, the company turned to the British government for assistance, and the conflict expanded into a full-scale war of independence against the British crown. The Indian defeat in 1857-8 led to the formal colonization of India by Britain when the last Mughal King, Bahadur Shah Zafar, was deposed, and a series of “revenge” murders by the British troops was undertaken (Dalrymple, 2008). This ushered in the end of centuries of Muslim leadership of the Subcontinent. 

In the wake of the establishment of the British Raj, a broad-based, Sufi-oriented Sunni Islamic revivalist movement, the Barelvi, emerged to “protect” Islam and restore Muslim “glory” in the region. Over the years, the movement has inspired jihadism against the region’s perceived “others.” For instance, Syed Ahmad Barelvi[1] launched a guerrilla war against the Sikh Empire of Punjab in the early nineteenth century; over two hundred years later, thousands of young men were sent as mujahideen to fight the Afghan war in the 1980s. As a result, Barelvi religious doctrine draws on a deep sense of victimhood that extends back to the colonial past. Over time, the movement has adapted, and its definition of “other. Nevertheless, the centrality of jihadist ideas and the movement’s defining motivation to “protect” Islam against hostile forces have been constants. 

In recent years, Pakistan’s commitment to the US “war on terror” has seen the influence of hardliner Deobandi scholars decline. However, the state’s tolerance of madrassa culture and its cultivation of right-wing radicals continues. Indeed, the Pakistani state has embraced the benefits of pandering to a supposedly “victimized” population by supporting the “softer” Sufi elements in Islam, of which Barelvism is a part. As a result, Barelvi clerics have been placed in important positions, their madrassas have received state funding, and the Barelvi identity, which had been solidified due to exclusion and deprivation, has strengthened through state patronage. For their part, the Barelvis have publicly condemned terrorism and, by all accounts, have consciously avoided inciting political chaos in recent decades. Nevertheless, despite its Sufi roots, the movement hues to very strident positions, seeing the Holy Prophet as a divine being (Noor Mohammadiya) who is omnipresent (Hazir-o-Nazir) and arguing that insults of the Prophet (Namoos-e-Risalat) should be punished by death. Emboldened in this way, the movement has become more assertive and has turned violent of late. 

The origins of the TLP movement are in the Tehreek Rihai Mumtaz Qadri (Movement to Free Mumtaz Qadri), which came into existence after the arrest of Mumtaz Qadri in 2011 on charges of assassinating Salmaan Taseer, the governor of Punjab, ostensibly for the latter’s opposition to Pakistan’s blasphemy laws. Following Qadri’s trial and execution, the movement renamed itself Tehreek-e-Labbaik Ya Rasoolallah (TLYP), later transforming into the TLP (Sabat, Ahmad, & Qadar, 2020). This movement advocated for Qadri and portrayed him as a hero even after this execution. The movement derives its core support from Barelvi madrassas dotted across the country. 

In the conducive environment for the Barelvis, supporters of Mumtaz Qadri grew in numbers. The movement consolidated at his funeral and later rituals associated with chehlum (the traditional forty days of mourning after death), branding him a martyr of Islam. The movement grew rapidly, affording the largely dispersed Barelvi community a publicly expressed collective identity. Opposition to blasphemy became the central aspect of the movement’s motivation, and where the judicial system was seen as too slow in its prosecution of violators (at times even acquitting them), the TLP applied direct and swift mob justice.

The incumbent government of Prime Minister Nawaz Sharif and his Pakistan Muslim League Nawaz (PML-N) did nothing to reprimand this vigilante behavior at the time, especially following Qadri’s hanging. Embroiled in its own corruption scandals and confronting civil unrest led by Imran Khan and his PTI, the government lacked the will and resources to act. In addition, the PML-N, which draws on the tradition of General Zia-ul-Haq’s political Islam in Pakistan, did not wish to alienate its pious supporters by being seen to be heavy-handed against Islamic groups in society. More importantly, the military-led establishment —which had nurtured Sharif and his party in the 1980s as a counter to the left-leaning Pakistan People’s Party (PPP)  — now settled on the Barelvi as a useful counterweight to the PML-N’s growing independence. After returning to the prime ministership for a third term in 2013, Sharif and his party were increasingly asserting their independence from the establishment, driving the latter to seek ways to “break” the party’s political base. To that end, the establishment began to foment rifts between the PML-N and its right-wing supporter base in Punjab, including the Barelvi. Careful political engineering behind the scenes laid the ground for the formation of the TLP. 

Many TLP members are former PLM-N supporters. A 2018 Gallup survey found that 46 percent of those who voted for the TLP in 2018 had voted for PML-N in the 2013 elections. Nawaz and his party keenly felt this loss of support. In the lead-up to the 2018 elections, the Punjab exploded in sporadic province-wide protests led by Khadim Rizvi calling for the resignation of the then Minister of Law and Justice, Zahid Hamid, over changes to the wording of the Elections Bill 2017 drafted by the government in the run-up to the elections.  

Specifically, the government had changed the wording of the oath concerning commitment to the finality of Prophet Muhammad from “I solemnly swear” to “I believe.” The TLP cast this “weakening” of the oath’s wording as undermining Pakistan’s Muslim identity and values, which hinge on the belief in the finality of the Prophet. Zahid Hamid’s home was attacked, and TLP vigilantes staged sit-ins until he was forced to resign over the alleged “blasphemy.” Rizvi and his followers blocked all main roads in Islamabad for twenty days, demanding the original wording be restored and the minister’s resignation. Clashes with police injured some 200 and killed four

The TLP remained undeterred, and the protests turned into highly ritualistic public displays of political piety. Day and night, on the orders of Rizvi, the protesters chanted nats (lyrics praising the Prophet Muhammad) and slogans expressing love for the Prophet and hatred for those considered gustakhs (blasphemers). Passions ran so high that protesters armed with simple sticks were recorded tossing their shoes at passing state patrol helicopters while Rizvi hurled all kinds of abuse at the government. Finally, with the PML-N on its knees, the military was called in to “arbitrate.” The TLP was forced to retreat to its stronghold in Lahore (albeit with its demand met), and the government retreated with its tail between its legs. However, it would not be the last time the radicals would best Sharif before the 2018 elections. 

The 2017 events only emboldened the TLP, which now evidently had the establishment’s blessing. As much was proven when a video surfaced of a high-raking army official disbursing money to TLP protesters in 2017. The establishment claimed the funds were used to disburse the protesters by giving them funds to return to their homes. However, many speculated that this was part of the military’s long-run strategy of “strategic depth” — namely, fomenting unrest to keep the elected government on its toes. 

These suspicions were further confirmed when the Supreme Court finally released its judgment on the sit-ins in February 2019. The judgment held that all protesters be tried under the Prevention of Electronic Crimes Act, 2016, and called upon Pakistan’s electoral commission to scrutinize the TLP’s status as a political party. Interestingly, the court issued a warning to the armed forces to cease meddling in the country’s political affairs, noting: “The Constitution emphatically prohibits members of the Armed Forces from engaging in any kind of political activity, which includes supporting a political party, faction or individual. The Government of Pakistan through the Ministry of Defense and the respective Chiefs of the Army, the Navy and the Air Force are directed to initiate action against the personnel under their command who are found to have violated their oath.”

By 2018, the TLP had become a household name. It had garnered wide media attention and the sympathies of radical elements in the country. Rizvi’s crude language and earthy charisma proved quite effective. His blunt use of Punjabi jokes and coarse language resonated with the sentiments and approach of the masses. Thus, he could cast himself as “one of them” rather than a phony politician. His speeches went viral on social media, and attendance at the seminary at Multan Road in Lahore blossomed. Like all populists, Rizvi’s rhetoric was unapologetic and provided “simple” solutions. For example, as a “solution” to the problem of Dutch “blasphemers” mocking Islam and the Prophet, he suggested Pakistan attack the Netherlands with nuclear weapons, berating the government for its inaction and its warehousing of Pakistan’s nuclear arsenal as if they were “firecrackers” (i.e., just for show). 

When quizzed about the party’s economic policy on a popular television show, Rizvi showcased both his political acumen (using the language of people’s everyday experience) and apparent lack of economic expertise (eschewing detailed policy commitments), noting that when the Nizam-e-Mustafa was established, the country would prosper because the government would, like any ordinary household, just live within its means. He explained this by saying that if his government were ever short of resources, everyone would make do for a while without yogurt and instead eat chilies with roti. However, when further pressed for a specific policy, he launched into a classic rant against the state and blamed banks charging interest and a lack of piety among the elite as the source of all problems. 

Enabling a New Vigilante Jihadism

Despite its apparent disconnect with reality, TLP won some 1.8 million votes (National Assembly seats) in Punjab (Sabat, Shoaib & Qadar, 2020). The same year they also successfully campaigned to remove Atif Mian from the Pakistan Economic Council because he was a member of the Ahmadiyya community. This was the first compromise by the PTI government as it gave into the demands of the TLP. 

At a micro level, more disturbing events occurred even before the elections. Young impressionable children going to TLP mosques and hearing Rizvi’s sermons showed early signs of vigilantism. On January 23, 2018, Sareer Ahmed, a student, killed his school’s principal, who had reprimanded him for skipping classes to attend a TLP sit-in. The boy who showed no remorse after killing his teacher justified his actions in the name of safeguarding the Prophet Muhammad.

In May 2018, PML-N politician and National Assembly Member, Ahsan Iqbal was critically wounded by Abid Hussain,who charged Iqbal with committing blasphemy. It is believed that Iqbal was returning from a meeting with a Christian group when he was shot. In March 2019, Khateeb Hussain, another young student, killed his professor over allegations of blasphemy. The boy did not show any signs of remorse after using a knife to kill his teacher in his classroom. 

On October 31, 2018, the Supreme Court overturned the previous conviction of a Christian woman Aasiya Noreen (popularly known as Asia Bibi), accused of blasphemy. The TLP called for the three judges to be killed for the judgment. Mass protests erupted in retaliation, and roads in major cities were blocked as protesters stormed the streets and destroyed public and private property. On November 2, 2018, the new government agreed to put Asia Bibi’s name on the Exit Control List, which barred her from leaving the country in an effort to subdue the protests. To neutralize the growing resistance on November 4, 2018, Rizvi’s Twitter was also suspended at the government’s request. Bibi’s lawyer also left the country fearing his own life. On November 7, Asia Bibi was secretly flown on a military plane out of the country. 

In 2020, a bank manager from the Ahmadiyya faith was shot dead in broad daylight by the bank’s security guard in the town of Khushab in Punjab. What was more disturbing was the guard being taken handcuffed by the police with a smirk on his face as the mob chanted in support of him for heroism. In 2021, the lynching of the Sri Lankan factory manager by a mob in Sialkot was also TLP inspired. The key culprits in the cases expressed pride in their actions. All these attackers were linked with TLP or inspired by their narrative, yet the TLP chief was quick to disassociate himself from them. 

While TLP has served the establishment (and the PTI) as a valuable counterweight to the PML-N, the party’s freelance vigilantism has become an issue. Now that the PTI is firmly in power and towing the establishment line, the state apparatus has again mobilized against the TLP. As mentioned, in 2019, the Supreme Court openly questioned the party status of the TLP and asked the Election Commission of Pakistan (ECP) to investigate. In reply, the ECP has informed the court that the party had failed to provide the required campaign finance reports for the 2018 elections, blunting the party’s political ambitions. Additionally, there were also rumors of a split between the late Khadim Hussain Rizvi and his heir apparent, Pir Afzal Rizvi, and the movement began to show cracks. 

However, another “crisis” emerged in the winter of 2020 that opened up a space for the TLP to fall back on its tried and tested strategy of leveraging supposed “threats” to Islam to mobilize supporters in vigilante violence. 

In October 2021, a French history teacher who had brought sketches of the Prophet Muhammad allegedly printed in a 2012 edition of the satirical magazine Charlie Hebdo into his classroom was decapitated; the assailant was shot dead by French police as they tried to arrest him. In the days that followed the beheading, the same sketches were projected onto the facade of a building in another French city, and people displayed them at protests around the country. The French president Emmanuel Macron criticized Islamists and was accused of inciting Islamophobia. This led to a call within Pakistan to boycott French products. Khadim Hussain Rizvi went a step further, calling on followers to block the Shahrah-e-Faisal, the main road in Karachi, until the government cut all diplomatic ties with France and banned all French products. He even urged the government to announce jihad (Islamic holy war) against France. During this period, his sermons were increasingly hostile toward France, and in one, he declared, “we must eventually die of some disease, be it diabetes or some other ailment […]. It is better to die with the name of the Prophet on our lips […] it does not matter if France perishes if the world perishes or we perish.” 

Rizvi has been adept at using the coarse language of his region to castigate opponents. He has labeled the Supreme Court Chief Justice a “dog,” referred to Prime Minister Imran Khan variously as an “animal,” a “duffer,” a “barking dog,” a “pimp,” and mouthed many anti-Semitic slurs. When confronted with his behavior, he has defended himself by declaring he is merely a cipher of the words and vision of the Prophet Mohammed.  

A large numbers of people gathered to attend funeral prayer of Khadim Hussain Rizvi, Chief of TLP, held at Minar-e-Pakistan in Lahore on on November 21, 2020. Photo: Asianet-Pakistan.

Rizvi’s death in 2020 did not end the movement. His eldest son, Saad Rizvi, who was relatively unknown to the public before taking over the movement’s leadership, has since continued his father’s path. Thus, the death of the elder Rizvi has not derailed the party’s anti-French jihad. On January 3, 2021, he called on the government to expel the French ambassador by February 17, 2021 as per their previous agreement. 

On April 12, 2021, police arrested Saad Rizvi on charges of terrorism. Protests erupted, and a member of the group’s leadership, Syed Zaheerul Hassan Shah, called on supporters to “jam the entire country.” Tensions became so high that the French embassy asked French nationals to leave the country temporarily. Law enforcement agencies tried to clear out TLP supporters from Islamabad and Rawalpindi, but at least four policemen were killed in clashes. This proved to be the final straw for the government, which announced it had “reasonable grounds to believe that Tehreek Labbaik Pakistan is engaged in terrorism.” On April 15, 2021, the government banned the TLP under anti-terrorism legislation. Fearing a backlash from the party supporters, the government also temporarily banned social media. Despite the move to outlaw the party, Prime Minister Imran Khan appeared on national television to call the crackdown on the TLP “regrettable,” thereby showing his sympathy for the group’s criminal acts.

By November 2021, the PTI government appeared to be walking back its hardline approach to the TLP. First, Saad Rizvi’s arrest mobilized unprecedented protest action across the country that the government of Imran Khan struggled to control. Then, at the end of 2021, Saad Rizvi was released from prison. Moreover, many TLP supporters accused of vandalism and violence against police walk free, even as the party prepares to contest the 2023 general elections. Yet, rather than seeing the renewed mobilization of the TLP as a defeat, Imran Khan’s strategy appears to be to placate the movement, pointing to the shared Islamist objectives of his PTI and the TLP.

Illustration by: Khurram Shayzad.

Conclusion

The present article has sought to analyze the foundations on which the TLP has risen to prominence in Pakistan. Our analysis indicates that the group has leveraged the victimhood narrative, jihadism, vindictiveness, and revanchism of the Barelvi sect. While Islamic populism is not new in Pakistan, the TLP is set apart by its ability to ride the populist wave by speaking to the fears and anxieties of the public. In addition, it has mainstreamed radical Islamist and pro-violence ideas. Having evolved from a proxy created by the establishment to a political force in its own right, the TLP poses a serious challenge to the very fabric of Pakistani society through its championing of mass vigilante violence.  

It is clear that the Pakistani establishment has been key to emboldening the TLP through its early support. Now, the TLP has gained so much clout that it appears to have outgrown the state. Moreover, the political environment is ripe for exploitation. Inflation rates keep skyrocketing, the value of the Pakistani rupee has plummeted, and Imran Khan’s promised Islamic welfare state is nowhere to be seen. While Khan employs his own version of Islamist populism to appease the religious sentiments of the masses, there is a growing sense of distrust toward him within the electorate. Only a few years ago, Nawaz Sharif and his PLM-N lost a hefty chunk of their votes to the TLP; the PTI now confronts a similar fate. 

What emerges is a kind of Islamist “bidding war” in which the PTI seems to be losing ground to the TLP. While the former has bolstered religious authorities, funded right-wing groups, and constantly advocated for a boycott of “Western values” (Shakil & Yilmaz, 2021), the TLP seems to be constantly outmaneuvering it. Its unchecked and uncensored content is creating a new generation of vindictive jihadists. And unlike the Taliban, this group operates in plain view. Students, shopkeepers, and even family members appear ready to kill in the name of “safeguarding” Islam. Most of these people know that the legal system is too corrupt and slow to prosecute them. 

It is unclear whether a new “crisis” will emerge (or be fabricated) that will allow the TLP an open space for mobilization in the lead-up to the 2023 elections. What is clear is that the playing field of Pakistani politics has shifted decisively in favor of extremism and vigilantism. While the TLP is hardly the first outfit to exploit religion in Pakistan, it is arguably the most threatening to the stability of the social and political order in the country’s 75-year history. 

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[1] Barelvi was a revered figure with origins in the Ahl-e-Hadith factions (another hardline Sunni order). His name is derived from his hometown of Bareli (in India’s northern state of Uttar Pradesh) and not the Barelvi movement itself.