An army of Hindu Sanyasis is geared up for battle to protect their dharma at any cost. Illustration: Young Moves Media (Shutterstock).

Mapping Global Populism — Panel 4: The Role of Populism, Radicalization and Hindutva in India

Please cite as:

Sithole, Neo & Nguijol, Gabriel Cyrille. (2023). “Report on Mapping Global Populism — Panel 4: The Role of Populism, Radicalization and Hindutva in India.” European Center for Populism Studies (ECPS). October 10, 2023. https://doi.org/10.55271/rp0043  

 

This report is based on the fourth panel of ECPS’s monthly series, entitled “Mapping Global Populism: The Role of Populism, Radicalization and Hindutva in India,” which took place online on August 31, 2023. The panel featured renowned scholars on populism from India. As a by-product of this fruitful panel the report consists of brief summaries of the speeches delivered by the panelists.

By Neo Sithole* and Gabriel Cyrille Nguijol

This report summarizes the fourth panel of ECPS’s monthly series, entitled “Mapping Global Populism”: The Role of Populism, Radicalization and Hindutva in India, which took place online on August 31, 2023. The panel was jointly organised by the ECPS, The Alfred Deakin Institute for Citizenship and Globalisation (ADI), and the Department of Politics and International Relations, University of Adelaide. The panel, which featured renowned scholars on populism from India, was moderated by Dr Priya Chacko, Head of the Department of Politics and International Relations at the University of Adelaide, Australia, and the speakers are by Dr Ajay Gudavarthy (Associate Professor at the Centre for Political Studies, Jawaharlal Nehru University, New Delhi), Maggie Paul (PhD candidate in Politics and International Relations at the University of Adelaide, Australia),  Dr Anuj Bhuwania (Professor at the Jindal Global Law School in India & currently Senior Visiting Fellow at the SCRIPTS ‘Cluster of Excellence’ at Freie University Berlin), Dr Monika Barthwal-Datta (Senior Lecturer in International Security at the University of New South Wales, Sydney) and Dr Shweta Singh (Associate Professor of International Relations at the South Asian University, New Delhi, India). 

During the introductory remarks, Dr. Priya Chacko provides a much-needed overview of the profound impacts that authoritarian populism has had on Indian political life. These effects range from stifling organizational work, where NGOs and research centers have had their licenses revoked, to constraining critical thought and free speech. Scholars, journalists, and students have faced charges of sedition and languished in jails, while the few remaining independent media houses have been threatened with tax investigations or defamation lawsuits. Additionally, laws related to religious freedoms are under threat, taking the form of laws that restrict interreligious marriages or the consumption of beef, with one of the more troubling developments being the revocation of the constitutional autonomy of Jammu and Kashmir. Furthermore, the introduction of religious-aligned citizenship laws, along with anti-Muslim actions, has raised concerns. Opposition parties have often been portrayed as opposition elites backed by Western authorities, depicting them as enemies of Hindu and thus Indian advancement. All of these are just a few developments that have taken place over the last decade; the following report provides a brief outline and description of the presentations and arguments shared by the presenters during the panel.

 

Dr. Ajay Gudavarthy: “Politics, Ethics, and Emotions in ‘New India’”

Dr. Gudavarthy posits that nationalism emulates faith-based religions through symbols like the national anthem, flag, and other national symbols, and as such, stands itself as a contemporary civic-based religion. The Hindu narrative offers a porous concept that ties into this civic religion, based on inclusive narratives that unite Indians with Hindu identities, generating a form of hyper-nationalism for Hindu identities. This, in turn, fosters a sense of belonging but also translates into toxic majoritarianism, which undermines institutions.

In this opening presentation, Dr. Ajay Gudavarthy draws inspiration from his new book entitled: “Politics, Ethics, and Emotions in ‘New India.’” The book delves into the hypothesis of whether populism can achieve this through appeals to everyday ethics and latent emotions, exploring how Hindu populism manages to accomplish both objectives simultaneously.

Dr. Gudavarthy sets the tone of the panel well, kicking off by briefly going over Laclau’s conceptual approach to populism, recounting the equivalence drawn between fragmented social demands used to create an authentic people’s group and the inherent antagonism between them and the elites, in a thorough political manner before globally emphasizing the relationship between traditional authoritarianism and social solidarity in India. To better develop his thoughts, he started by asking a main question: “Does Indian politics continue to remain authoritarian, or does it have elements that continue to reinforce social hierarchy?” The answer to this question was divided into two main narratives that Hindutva is adopting: the intercultural nation between caste and religion that tries to re-inscribe the traditional hierarchy and the adoption of nationalism as a new or civic religion.

The presentation emphasizes the Indian context where Hindu-aligned politics is emerging as a new form of civil solidarity that transcends caste divisions and has extended its appeal across religious and linguistic groups, even making appeals to Pasanda Muslims. Given the vibrancy of Indian society, it’s no small feat for populism to generate such majoritarian consciousness. However, the study highlights the contradictions within populist manifestations as they often maintain and operate along conservative lines, preserving social hierarchies and serving the interests of the established social powers and elites. Nonetheless, they have successfully appropriated the normative universality of cultural registers.

Dr. Gudavarthy articulates the growing sharpening of conflicts between subclasses and linguistic conflicts, or a resurgence of social conflicts triggered by these populist ideologies. Hindu populism challenges earlier notions that suggested the impossibility of a confessional majority in the Indian context, based on the enduring fragmentation of latent caste differences. What is happening today can be precisely characterized by the emergence of such a confessional majority made possible through the reinterpretation of caste and religion, not in terms of traditional religious identities, but rather as a way of life. Part of this stems from the heterogeneous interpretations based on Gandhi’s approach which emphasizes the preservation of collective living and cultural life aimed at dismantling the caste system from within, rather than relying solely on external liberal state measures and economic changes.

The ease of narrative restructure in the Indian case is made possible using populism’s lack of explicit critique, which allows for the reinterpretation of hierarchies and divisions as a unified collective supporting authoritarian constructions. By ‘re-signifying’ caste and religion as a way of life instead of rigid cultural identities, lower segments of society, such as Dalits, identify with these narratives and show little drive to change the oppressive societal structure. It also sheds light on the rejection of leftist liberal secular scholars who view it as an authoritarian top-down project.

When speaking on the adoption, or rather reformation of nationalism as a new civic religion, Dr. Gudavarthy posits that nationalism emulates faith-based religions through symbols like the national anthem, flag, and other national symbols, and as such, stands itself as a kind of contemporary civic-based religion. The Hindu narrative offers a porous concept that ties into this civic religion, based on inclusive narratives that unite Indians with Hindu identities, generating a form of hyper-nationalism for Hindu identities. This, in turn, fosters a sense of belonging but also translates into toxic majoritarianism, which undermines institutions.

In conclusion, we are exposed to thought-provoking findings from the results of a survey conducted by Pew Research 2021 on religious tolerance and segregation, reportedly the largest post-independence survey in India that includes a cross-section of castes, religions, and regions. Dr. Gudavarthy’s breakdown mentions how it highlights that 70 percent of respondents believe diversity is vital for democracy and value secularism. However, when asked about concrete living arrangements, 65 percent of respondents expressed a belief in segregated living, symbolizing the concept of living separately, which vindicates their position of how the narratives of Hindu majoritarian populism have successfully reinforced ethnic and caste divides.

Maggie Paul: “Ram Rajya 2.0: How Nostalgia Aids the Populist Politics of Neo-colonial Hindutva Futurism”

In the review of populist nostalgia, Maggie Paul introduces us to the concept of “futurist nostalgia,” describing how, based on Indian populism, futurist nostalgia is centered on drawing inspiration from past glory to paint a picture of an equally glorious future. This is exemplified by the reverence for figures like Lord Ram and the concept of Ram Rajya. Indian populism operates within an affective economy of optimism, confidence, duty, freedom, pride, and self-confidence. Its purpose is to generate a cross-religious and cross-class identity that transcends the segregated diversity of identity.

This presentation is informed by a paper that is still in development, which articulates the role of nostalgia in populist discourses through the retrieval, valorization, and recovery of ‘golden age symbols,’ both historical and mythological, which have been central in contemporary Indian populist politics.

The aim of the paper and presentation, according to Maggie Paul, was to identify the frequent and growing force of nostalgia in Indian populism used as a mobilization force for electoral means and then to draw out the links between nostalgia, affect, and populism, thereby better theorizing the affective politics of authoritarian populism in India and contributing to the burgeoning literature on nostalgia and populism. Pivotal to this conversation is the idea that in populist studies, ideational approaches are prevalent, and in these approaches, the importance of emotions is stated as crucial but is not given much in terms of theorization. Also, the study outlines the scope as being limited to Europe and Turkey; the work on Turkey, in particular, focuses on religious sentiment.

Opening the presentation is a quote from Prime Minister Narendra Modi given at the inauguration of the new parliament in May 2023, where Modi evokes an image of a glorious past when India was heralded as the most prosperous and splendid nation of the world, and how after centuries of slavery and colonization, India is turning that glorious stream of ancient times towards itself, filling the Indian people with pride. Following this, the presentation goes over how nostalgia is associated with the ‘recent past,’ like times when political correctness was not present or rife, a time when society was more homogeneous, or a time of the welfare state, especially amongst right-wing ideologies. Different types of nostalgia, like restorative or reflective, are more dominant in right-wing populism, taking a more ideational approach.

Her framework is based on the idea that populism is analyzed as a logic of political articulation according to Ernesto Laclau, and emotions, according to Sarah Ahmed, are considered as cultural practices. However, Maggie Paul highlights the limitations of Laclau in adequately addressing the emotional aspects of populism, with an emphasis on collective grievances and antagonism in generating collective identities; this is weak, but collective identities require strong collective emotions. In addition to things like fear and hate, love and happiness are also needed within identity. In doing so, we are made alert to the importance of understanding how emotions work to create groups and form collective identities.

In the review of populist nostalgia, Maggie Paul introduces us to the concept of “futurist nostalgia,” describing how, based on Indian populism, futurist nostalgia is centered on drawing inspiration from past glory to paint a picture of an equally glorious future. This is exemplified by the reverence for figures like Lord Ram and the concept of Ram Rajya. Indian populism operates within an affective economy of optimism, confidence, duty, freedom, pride, and self-confidence. Its purpose is to generate a cross-religious and cross-class identity that transcends the segregated diversity of identity. Ram Rajya is articulated as a pinnacle of morality, ethics, and good governance, in line with the principles of the Constitution. However, it also encompasses aspects that may involve restricting religious minorities like Islam, such as introducing Ramayana into school syllabi, declaring Thursday as the official weekly day off, and observing a national Hindu day. Additionally, it mentions efforts against religious conversions, the banning of Madrassas, and the removal of reservations for minorities.

Building on the presentation given by Dr. Gudavarthy, Maggie Paul discusses how the populist co-opting of Ram Rajya aims to unite different groups and create a vision of a glorious future. However, it’s worth noting that this sometimes involves the reinterpretation of religious mythology as actual history, despite pushback from the scientific community.

Continuing the presentation elaborates on how cultural infrastructure plays a significant role in invoking cultural and religious unity and futurism and the antagonistic frontiers that emerged at certain moments in Indian history when discussing figures like Lord Ram was avoided, which in turn led to infrastructural decay tied to religious places and cities—a decay that Indian populists argue can only be rectified through a politics and political state infused with the character and lessons of Lord Ram. It also emphasized how the willpower and determination associated with Lord Ram can lead the country to new heights, promoting values based on unity, development, and faith.

Before ending, the cultural dimensions of Indian populism and cultural renaissance were expanded upon and shown to involve monumental infrastructural projects aimed at promoting the coexistence of past and present India. This includes the restoration of temples, the creation of mega corridors with modern amenities, and the incorporation of local deities, gurus, and indigenous warriors to foster a unified cultural resurgence. This cultural revival serves to create a sense of heritage and identity while simultaneously fostering a sense of hatred for past invasions and destruction of cultural sites by Muslim invaders, with the dual aim of creating an enduring Hindu identity that dismisses the existing diversity and pluralism within Hinduism.

Dr. Anuj Bhuwania: “Constitutional Roots of Judicial Populism in India”

According to Dr. Bhuwania, the Indian constitution was drafted with a disregard for entrenchment, which is unusual because a constitution typically entrenches provisions that cannot be changed by the electoral majority. Through the highlighting of various articles found in the Indian constitution, it’s evident that these articles are being weaponized by the current government, which points to the problem of centralization of power within the political majority. Therefore, the Indian constitution can be seen as part of the problem. The procedure in Indian constitutional making has also enabled Modi to do what he does now.

This presentation shifts the panel’s focus from the religious aspects and behaviors of populism in India towards the implications of populist endeavors on the judiciary, taking an interesting spin on normative discussions around the institutional erosion caused by populists, particularly in relation to the courts and legal autonomy. 

Seminally, Dr. Bhuwania suggests that in India, the reverse is true: Courts act as populist actors themselves. Central to this argument is the notion that constitutionalism has been less of a stumbling block on the path to Hinduism in the past decades than what populist scholars might have thought. Currently, global populist discourse often turns to countries like Poland or Hungary when analyzing what populism means for democratic backsliding, often noting that these regimes paired their populist discourses with constitutional changes, which then enabled populist leaders to chip away at the liberal foundations in those countries. What stands out from this ‘norm’ is that India, in comparison to other populist regimes, has experienced relatively minor changes to its constitution, a phenomenon that indicates that Prime Minister Modi has been able to advance his political agenda without introducing major alterations to India’s fundamental legal document. The study highlights the surprisingly high level of compatibility between the Hindu majoritarian agenda and the Indian constitution.

Dr. Bhuwania articulates the ability of the Indian constitution to be used as a populist tool, attributing it to the constitution’s inherent malleability, which allows India’s religious populism to make use of it with arguable ease. In some ways, this malleability also substantiates political claims made by Indian populist actors of wanting to uphold and seek to advance the Constitution, embracing the political legitimacy that comes with India’s constitutional pliability.

In displaying how the Indian constitution lends itself to the populist forces, Dr. Bhuwania refers the audience and panel to the ongoing matter related to the constitutional status of Kashmir, currently being heard before the Indian Supreme Court. This matter revolves around the changes brought about in August 2019 when the Government of India revoked the special autonomous status granted to Jammu and Kashmir by Article 370 of the Indian constitution, essentially facilitating their conversion into territories of India. This was done through the vote of a simple majority, a fact that is central to this part of the presentation. Dr. Bhuwania begins to unravel the dangers of the current state of the Indian constitution by reviewing how the constitution allows for unilateral changes to the very structure of states through a simple majority. Adding that it’s important to note that India has already become a Hindu majoritarian state, electorally speaking, meaning there is little standing in the way of allowing the Indian government currently to alter territorial lines without the need for constitutional changes.

Dr. Bhuwania also discusses India’s peculiar federalist nature, calling it a quasi-federalist state, considering the looseness of the federal characteristics. In addition, it is argued that India, through its federalist constitution, became a model for federalism for most multiethnic countries, with this idea peaking in the concept of the state-nation that became prevalent in 2012. The Indian Union’s ability to accommodate the demands of various ethnic communities displayed the flexibility and strength of the federal system by forging new states in the North-East of India. This underscores the importance of design choices when it comes to federalism.

The Indian constitution was drafted with a disregard for entrenchment, which is unusual because a constitution typically entrenches provisions that cannot be changed by the electoral majority. Through the highlighting of various articles found in the Indian constitution, it’s evident that these articles are being weaponized by the current government, which points to the problem of centralization of power within the political majority. The presentation also attempts to provide an understanding of why key provisions in the Constitution were not entrenched. One explanation is that the constitution, at least at the time of drafting, was a wartime constitution, likely referring to the height period of conflict in India, from independence movements to the Indo-Pakistani war.

Before closing, Dr. Bhuwania unpacked how being a single-party majority/dominant constitution breeds a threat to constitutional growth through change, noting the fact that in most single-party dominant systems, a single party dominant constitution sees no possible future of having any other party dominating the constitution, which means they have little cause to change the constitution. This also interestingly gives stability to the Indian constitution as well, as the usefulness means there is little reason to further align themselves with the global populist right and generate unwanted attention by attempting to introduce massive changes to the constitution. The constitution can be seen as part of the problem. The procedure in Indian constitutional making has enabled Modi to do what he does now.

Dr. Shweta Singh and Dr. Monika Barthwal-Datta: “India’s Refugee Policy Towards Rohingya Refugees: An Intersectional Approach to Populism”

The presentation outlines and analyzes shifts that have taken place since 2014 regarding refugee policy under the Modi Government in India. Firstly, there has been an institutional legislative shift involving amendments to domestic legislation used to govern refugees and foreigners in India. Secondly, it addresses the absence of an actual legal framework dedicated to governing refugees and foreigners in India, with states resorting to three different acts to monitor and control the movement of refugees, encompassing aspects like housing, detention, and deportation.

In this joint presentation, Dr. Shweta Singh and Dr. Monika Barthwal-Datta showcase their interest in the interconnection between populism and foreign policy, specifically concerning the issue of refugees. They are working on a draft paper on the subject that is still in the process of completion. Central to their contribution is their focus on the relationship between populism and domestic refugee policies, which have international implications. Their research centers on how populism affects the foreign policy preferences and outcomes of governments in power.

To begin the final presentation, Dr. Singh outlines the novelty of their work, emphasizing its contribution to the international dimension of populism studies related to refugee policy. Central to the argument presented by Dr. Singh is that in the context of populist studies, the issue of refugee politics/policies stands out as a marginalized discourse globally, referring to how we look at refugee policy and foreign policy and how we see this policy about populism internationally. The presentation recounted how few studies investigate the link between population and foreign policy shedding light to review three gaps found in current foreign policy-aligned populist literature while asking how these gaps relate to the issue of refugees seen as foreign policy, and how is it connected with the case of India? She mentions that while populism literature has covered the international ramifications of populism, the issue of refugee politics and policies remains a marginalized discourse in global populist studies. The presentation identifies three gaps in current foreign policy-aligned populist literature and explores how these gaps relate to the issue of refugees in India.

The first gap is related to the conceptualization of populism, particularly its application in non-Western contexts like India. It’s important to note that many studies that view populism as a thin-centered ideology face limitations when applied outside Western contexts. Additionally, a continuation of this initial gap pertains to the process of signification by referring to Laclau’s approach, which defines populism as a political logic centered on empty signifiers, most studies acknowledge the antagonistic relationship between the people and the elite. However, where they often fall short is in defining the category of “the people.”

Expanding upon Laclau’s work, Dr. Singh delves into the concept of populism as a political logic based on discursive identity assemblages. These assemblages are characterized by various constellations, which in this context refer to societal groupings. The presentation briefly touches on what makes Modi’s populism effective—namely, the existence of overlap in the discursive language used to bridge gaps across race, ethnicity, religious divisions, as well as class and caste. This overlap provides valuable insights into the complex formation and categorization of “the people,” taking into account the diversity of sub-groups within this broad and multifaceted term.

The second gap concerns the narrow conceptualization of foreign policy, which has primarily focused on bilateralism and multilateralism, largely neglecting issues related to refugees. Dr. Singh and Dr. Dr. Monika Barthwal-Datta aim to review how refugee policy affects both conflict outcomes and cooperative relations among states in South Asia, such as India-Bangladesh, India-Pakistan, and India-Afghanistan. For these researchers, refugee policy is a foreign policy. 

The third gap discussed pertains to the lack of contextualization of populism and foreign policy. Dr. Singh explained that when examining the conceptualization of foreign policy, it’s essential to consider how contextual specificities related to various global variants of populism are taken into account. This approach offers the potential for an intersectional analysis. The focus on refugees arises from the argument that migration is a core function of a state’s foreign policies and is implicated in international agreements that recognize the rights of refugees through international treaties. In the context of South Asia, where many states, including Pakistan, India, Sri Lanka, and Bangladesh, have led South Asian countries to adopt different positions on global refugee protection instruments, our understanding of refugees becomes influenced by the extent of populist narratives present in government.

In her concluding remarks, Dr. Barthwal-Datta discusses how the paper outlines and analyzes shifts that have taken place since 2014 regarding refugee policy under the BJP Modi Government. Firstly, there has been an institutional legislative shift involving amendments to domestic legislation used to govern refugees and foreigners in India. Secondly, it addresses the absence of an actual legal framework dedicated to governing refugees and foreigners in India, with states resorting to three different acts to monitor and control the movement of refugees, encompassing aspects like housing, detention, and deportation. These legislative changes have been accompanied by shifts in discourse, with BJP leaders and other senior officials framing refugees, particularly Rohingya refugees, as threats. In conclusion, Dr. Barthwal-Datta emphasizes the significance of considering the various identity constellations at play, such as race, ethnicity, and religion, which influence the creation and approach to refugees. This aspect is crucial when attempting to adopt an intersectional approach to international populism and refugee-related issues.


(*) Neo Sithole is an intern at the European Center for Populism Studies (ECPS).


Anies Baswedan seen talking to students of an Islamic boarding school in Jakarta, Indonesia, on August 30, 2023. Photo: Marcelino Stefanus.

Indonesian Islamist populism and Anies Baswedan

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Bachtiar, Hasnan. (2023). “Indonesian Islamist populism and Anies Baswedan.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). October 9, 2023. https://doi.org/10.55271/pp0025



Abstract

Anies Baswedan emerges as a pivotal figure in Indonesian Islamist populism, notably for his role in defeating Basuki Tjahaya Purnama (Ahok) in the 2016 Jakarta gubernatorial election and his involvement in the criminalization of Ahok’s blasphemy case. His influence has fueled the rise of Islamist populism in the post-reform democratization era. Anies’s recent announcement as the National Democratic Party’s (Nasdem) presidential candidate for the 2024 election positions him against Ganjar Pranowo and Prabowo Subianto. This article scrutinizes Anies’s prospects in the 2024 presidential election, exploring whether he continues to employ identity politics and Islamist ideologies to attack political opponents and what his overall stance is regarding Islamist populism. It raises pertinent questions about the impact of these developments on Indonesian democracy, pondering whether the looming challenges will culminate in storms or pave the way for clearer skies in the nation’s democratic landscape.

By Hasnan Bachtiar*

Scholarly discourse on the future of democracy in Indonesia frequently paints a grim picture, characterized by regression (Hadiz, 2017; Warburton & Aspinall, 2019; Aspinall & Mietzner, 2019). Thomas P. Power (2018) even confidently highlights the emergence of authoritarian tendencies within the Joko Widodo (Jokowi) administration in response to a conservative shift and the concurrent rise of Islamist populism that threatens his authority. Jokowi’s argument revolves around the notion that economic development necessitates social and political stability, akin to the approach adopted during the Suharto regime. In the name of stability, that era witnessed the emergence of the ‘Reformasi 1998’ political style and people power, ultimately leading to the downfall of authoritarianism. However, the contemporary global context presents additional challenges, as countries worldwide grapple with the economic fallout of the Covid-19 pandemic.

A year later, as economic recovery seemed promising, the Russian-Ukrainian conflict further exacerbated the global economic crisis. Consequently, the government shifted its focus from economic development to crisis management. To safeguard the success of Jokowi’s development initiatives, diverse strategies have been employed to secure investment programs, including the contentious Omnibus Act, designed to offer added protection to investors (Mahy, 2022). These laws, which are imperfect and often detrimental to the populace, have faced critical opposition, particularly from people involved in populist movements. This unfolding situation occurs within a complex political landscape marked by the influence of oligarchic actors and persistent corruption. Consequently, the government has engaged in various negotiations, formed coalitions, and employed repression tactics tailored to the specific context, resulting in limited access to freedom for individuals and interest groups.

This intricate process also implicates various political actors and Islamist populism. Notably, Hizbut Tahrir Indonesia (HTI) and the Islamic Defenders Front (FPI) have swallowed bitter pills and faced government bans due to their perceived threat to state ideology and security. Both Islamist populist movements espouse anti-diversity and anti-minority religious ideologies. The FPI is further entangled in acts of intolerance, religious-based persecution, intimidation, often accompanied by violence and vigilantism. Its existence poses a challenge to democracy, albeit its dissolution raises concerns of repressive measures.

Anies Baswedan emerges as a key figure in Indonesian Islamist populism, propelled by his role in defeating Basuki Tjahaya Purnama (a.k.a. Ahok) in the 2016 Jakarta gubernatorial election and his involvement in Ahok’s blasphemy case (Mietzner and Muhtadi, 2018). He is a catalyst for the rise of Islamist populism, which has found particular expression in the post-reform democratization. Anies has been announced as the National Democratic Party’s (Nasdem) presidential candidate, poised to challenge Ganjar Pranowo and Prabowo Subianto in the 2024 presidential election (Shafira, 2022). This article delves into Anies’s prospects in the 2024 election, examining whether he still employs identity politics exploiting emotions and Islamist ideology to attack his political opponents, while also assessing his overall attitude towards Islamist populism. Ultimately, this article contemplates whether the looming clouds over Indonesian democracy will lead to rainstorms or yield clear skies.

Who is Anies Baswedan?

Jakarta Governor Anies Baswedan spoke about data on people infected with the Corona virus in City Hall on March 23, 2020 in Jakarta, Indonesia. Photo: Wulandari Wulandari.

Anies Baswedan, born on May 7, 1969, in Kuningan, West Java, is the son of Rasyid Baswedan (father) and Aliyah Rasyid (mother). Notably, he is the grandson of Abdurrahman Baswedan, a national hero, Masyumi figure, populist, and leader of a political movement that harnessed the power of Arab descendants to fight for Indonesian independence (Siallagan, 2022).

He commenced his undergraduate studies in economics at Gadjah Mada University, Yogyakarta, in 1995. Two years later, he completed his master’s degree in International Economic and Security Policy at the School of Public Affairs, University of Maryland, US. In 2005, he obtained his PhD in the field of politics from Northern Illinois University, with a thesis entitled “Regional Autonomy and Patterns of Democracy in Indonesia.”

Armed with this impressive academic background, Anies embarked on a teaching career at Paramadina University. This institution, guided by Indonesia’s esteemed figure of pluralism and tolerance, Nurcholish Madjid, instilled the values of virtue in higher education. Anies excelled in his role, ultimately becoming the most influential figure on campus. He served as the university’s rector and initiated the ‘Indonesia Mengajar’ program, renowned for inviting top volunteers from across the nation and deploying them to the farthest and most remote areas to serve as teachers in foundational schools.

Subsequently, Anies was appointed as the Minister of Education and Culture in Jokowi’s cabinet, although his tenure was interrupted by a reshuffle. Nevertheless, his career continued to flourish. He contested the 2016 Jakarta gubernatorial election, securing victory over the incumbent Governor Ahok and Agus Harimurti Yudhoyono (AHY), the son of former Indonesian President Susilo Bambang Yudhoyono (SBY). Leveraging his experience as the head of the capital, Anies emerged as a presidential candidate for the 2024 election under the Nasdem party ticket.

Anies and the 2024 Presidential Election 

Poster in Yogyakarta, Indonesia supporting Anies Baswedan to become president on September 1, 2023. Photo: Mbah Purwo.

Anies could be portrayed as one of the intellectual actors who mobilized Islamist populism in the lead-up to the 2016 gubernatorial election and the 2019 presidential elections. He is often characterized as a figure involved in the intricate realm of politics, where space is provided for intolerant and discriminatory political actions. By employing the identity politics of Islamism, he advocated for the general will of the Muslim majority to stand against an unjust ruling regime. His political maneuvers were shaped by invoking the religious primordialism of the Islamist masses in their struggle against corrupt elites.

However, people tend to overlook his role as a political spokesperson for Jokowi in the 2014 presidential election (Akuntono 2014). He stood by Jokowi’s side and eventually assumed a prominent position in the cabinet, serving as Indonesia’s Minister of Education and Culture. In this context, Anies was aligned with the same political group that presents itself as the defender of diversity. Nevertheless, his political shift in 2016 led to a significant victory as the Governor of Jakarta, alongside his deputy, Sandiaga Uno. In 2019, he threw his support behind Prabowo Subianto and Sandiaga Uno, who were challenging Jokowi’s presidency. Despite their eventual defeat, both eventually found a place in Jokowi’s cabinet, as Minister of Defense and Minister of Tourism respectively.

As we approach the 2024 election, Anies’s electability has surged. According to Drone Emprit data, which analyzes the frequency of certain political figures’ names on Twitter using the keyword “Anies Baswedan,” he is the most discussed figure among the public (Rahman, 2022). However, it’s essential to assess what proportion of voters and Twitter users actively engage in campaign-related discussions, debates, and political discourse. Similarly, in polls conducted by various institutions, Anies consistently secures a place in the top three positions, competing with Prabowo and Ganjar Pranowo. With strong electability, Anies has been nominated as a presidential candidate by the Nasdem party.

Naturally, announcing his candidacy early, before other candidates are officially revealed, carries risks, particularly concerning the formation of coalitions with other parties. Currently, Nasdem is in a coalition with the Prosperous Justice Party (PKS) and the National Awakening Party (PKB). However, their former partner, the Democratic Party (Demokrat), withdrew from the coalition, feeling betrayed when Anies was instead paired with PKB chairman Muhaimin Iskandar as the vice-presidential candidate. The Democratic Party advocates for Anies to be paired with AHY.

Without the Democratic Party in the Anies-Muhaimin coalition, it appears to have surpassed the parliamentary threshold of 25 percent based on previous votes in the House of Representatives (DPR). Nasdem holds 10.26 percent of the seats in the DPR, PKS holds 8.7 percent, and PKB holds 10.09 percent (Huda, 2023). Their combined coalition share reaches 29.05 percent. In contrast, their rival Ganjar, under the Indonesian Democratic Party of Struggle (PDIP) umbrella, commands 22.26 percent support and is backed by the United Development Party (PPP), which holds 3.30 percent (totaling 25.56 percent). Meanwhile, Prabowo’s Great Indonesia Movement Party (Gerindra) has 13.57 percent support, with backing from Golongan Karya (Golkar) at 14.78 percent, the National Mandate Party (PAN) at 7.65 percent, and the Democratic Party at 9.39 percent (totaling 45.39 percent).

Currently, Anies’s political coalition holds a higher percentage of DPR seats than Ganjar’s coalition but still falls significantly short of Prabowo’s alliance. If Anies is able to win the vote in the first phase of the election, the political map may change. Anies faces a challenging path forward, as does his political coalition. The Anies-Muhaimin coalition is expected to secure substantial votes from followers of Nahdlatul Ulama (NU), Indonesia’s largest Muslim organization. PKB, a political party founded by prominent NU figure Abdurrahman Wahid (Gus Dur), plays a pivotal role in this regard. Interestingly, during the NU’s centenary celebrations in Sidoarjo on February 7, 2023, numerous state officials associated with the PDIP were prominently featured. Concurrently, Muhaimin Iskandar, with a ‘Nahdliyyin’ (NU follower) background, appeared to be absent. However, there was a so-called PKB-ization of the NU, a party with a large mass that he wrested from its founder Gus Dur.

With all these complexities, Anies still has a chance to win the battle against Ganjar and Prabowo, provided he secures the votes in Jakarta, West Java, and a substantial number of votes in East Java. To secure the major voting pockets, he needs to convince the parties that have endorsed him. On September 27, he met with the FPI’s Grand Imam, Rizieq Shihab, in an attempt to secure the support of the Islamist populist group. Concurrently, the leader of the NU, KH Yahya Cholil Staquf, declared that he would never support a political coalition that included religious groups threatening the nation’s unity.

Anies is making efforts to convince his Islamist populist followers that he won’t betray them, emphasizing pluralism, kindness to minorities, and opening doors to Chinese conglomerates and oligarchs—a formidable and almost impossible task. This is what was discussed during Anies’s interview with ABC News (2023). He asserted that his work in Jakarta demonstrates his leadership for all, characterized by non-discrimination, non-intolerance, and service to people regardless of their backgrounds.

It will be a gamble for him, unless he adopts a pragmatic approach to secure his political position first, recognizing that in the political arena in a political battle, betrayal can be both normal and tolerable. His experience with Jokowi has enabled him to counteract Islamist populism and mitigate the trend toward religious conservatism.

Anies’ Political Maneuver and Islamist Populism

DKI Jakarta Governor Anies Baswedan with residents of Kampung Akuarium in Jakarta, Indonesia on April 14 2018. Photo: Shutterstock.

The greatest fear of a nation whose motto is unity in diversity is disintegration. The possibility of disintegration can result from fragmentation. Social fragmentation within society encourages the sharpening of differences, ultimately leading to various social and political frictions. Frictions that escape government control can escalate into conflicts. This becomes a serious problem when not adequately and properly managed. The problem is that Indonesia has faced significant polarization in electoral politics, particularly exacerbated when religious symbols, especially Islam as the majority religion, become embroiled.

In 2016, a year seen as preparatory for the 2019 realpolitik contest, religious symbols indisputably became a catalyst for intense social and political polarization. During the Jakarta gubernatorial election, incumbent governor Basuki Tjahaya Purnama, known as Ahok, faced off against Anies Baswedan. This contest sadly involved the influence of identity politics (Islamism) and a substantial mobilization of supporters for Anies. Ahok faced accusations of blasphemy and was ultimately sentenced to prison. His supposed blasphemy occurred when he criticized political figures who invoked Surat al-Maidah in their election campaigns, aiming to expose the use of religion for political gain. In response, Anies, as part of a broader strategy, mobilized Islamist populism to protest against his political opponent, orchestrating a large-scale mass action known as Islamist populism.

In this context, populism assumes the form of resistance to Ahok, who is perceived as a political symbol aligning with corrupt ruling elites. These elites are viewed as corrupt because populists argue they often disregard or violate the general will of the people. Ahok, a political figure belonging to both religious and racial minorities (Christian and Chinese), is seen as a powerful minority who has not favored the Muslim majority. He stands accused of undermining justice and the welfare of the people from the perspective of Anies’ group.

Therefore, the populism unfolding is primarily characterized by criticism, resistance, the struggle of the majority (Muslims and the oppressed) against an elite minority (Ahok) seen as oppressors, foreign lackeys, servitors of the West and China, and a perceived threat to the development of the ummah’s civilization (Yilmaz, Morieson & Bachtiar, 2022). In this narrative, realpolitik actors like Anies are portrayed as champions of Muslim civilization, with Anies even being likened to Abu Bakar al-Shiddiq (a friend of the Prophet Muhammad), a figure described as patient, wise, and possessing good leadership qualities (Kumparan, 2017). This form of populism typically exploits rhetoric centered on civilization, which starkly contrasts ‘us’ with ‘them,’ emphasizing cultural and religious differences (Yilmaz & Morieson, 2023).

Following Ahok’s defeat, Anies assumed the influential position of ‘Jakarta 1,’ symbolizing the capital’s most prominent figure. However, Rizieq Shihab, the founder of the Islamic Defenders Front (FPI), faced a different fate. He became a target of the government, accused of being an intellectual actor of Islamist populism posing a threat to national security. In 2016, he managed to mobilize masses from cross-class alliances to enter the political arena against the corrupt elites and others. He then fled to Saudi Arabia. Upon his return to Indonesia, he was arrested for organizing a mass rally during the Covid-19 pandemic, which resulted in the shooting of his six supporters by the police and the banning of the FPI.

Upon his release on parole, Rizieq Shihab reconnected with Anies. In a baptism-like ceremony, in the presence of Rizieq Shihab’s recitation congregation, Anies was hailed as a leader who had fulfilled his promise as a governor favoring Muslims (Kumparan, 2022). He was contrasted with typical political figures who often renege on their commitments once in power. Rizieq asserted that Anies was different and deemed him a potential candidate for the presidency in Indonesia’s 2024 election, indicating that Anies had become the preferred choice of Islamist populists. However, as of October 2023, the Islamist populist movement has shown no signs of emerging as a large-scale political maneuver involving mass mobilizations.

Anies was respectfully dismissed by President Joko Widodo on October 16, 2022, based on Presidential Decree No. 100/P of 2022. Since then, Anies has begun mobilizing political forces to secure victory in the forthcoming 2024 presidential election. On October 3, 2022, Anies was officially declared a presidential candidate by Nasdem’s leader, Surya Paloh. When asked why Anies Baswedan was chosen, Surya Paloh responded, “Why not? He is the best,” during a press conference at the Nasdem Tower in Jakarta (Savitri, 2022). Additionally, before party officials, Surya Paloh emphasized, “There is no time for us to think and give intolerant thoughts, tolerance is for those who give tolerance. True nationalism, true national thoughts are associated with attitudes that are full of tolerance and that is what Nasdem is fighting for,” (Savitri, 2022).

Subsequently, other parties, including PKS, PKB, and Demokrat, initially voiced their support for Anies, although Demokrat later withdrew. It’s worth noting that Nasdem had previously aligned itself with the victorious PDIP. This means that Nasdem’s stance opposes the Islamist populist movement. In contrast, PKS favors populism and had disassociated from the coalition with Gerindra, the party of another presidential candidate, Prabowo. This shift toward emphasizing tolerance and nationalism, as opposed to Islamist populism’s rhetoric, is indicative of Anies’ evolving political maneuvering style. Nasdem’s expectation is for Anies to win the battle by winning the sympathy of voters outside the Islamist populist group. This does not mean that voters from Islamist populist circles or those who sympathize with identity politics of Islam should be ignored. The goal is for these voters to rally behind Anies rather than Prabowo.

Previously, both Anies and Prabowo had employed Islamist populism as a tool to challenge the ruling government, whether it was Ahok or Jokowi. However, shortly after Prabowo’s defeat in the 2019 presidential election, he accepted Jokowi’s offer to join his cabinet, assuming the pivotal role of Minister of Defense. While this move may have appeared rational, it somewhat eroded the trust of Islamist populist groups in Prabowo. Consequently, these groups shifted their support from Prabowo to Anies. With the additional votes from a diverse electorate less concerned with identity politics, Anies has a chance to outperform Ganjar. The Islamic populist movement may continue to play a role in Anies’ political strategy, albeit with a reduced emphasis on Islamist identity politics, if not its complete elimination.

The change in Anies’ political maneuvering style is evident in an interview with Solo Pos. When asked, “Can Pak Anies ensure that he will be a leader for all Indonesian people when he becomes president?” Anies responded, “I have worked in Jakarta for five years. Can you show me Anies’ policies that are intolerant, discriminatory, not inclusive, that reflect partisan views? So don’t ask about the future, because anyone can boast in front of you. Ask about the track record. …I can show you that in Jakarta we have the best democracy index, the best tolerance… even in cohesiveness (also the best). This is based on a study by Nanyang Technological University. In Jakarta there is no polarization, there is cohesiveness. Where is the polarization? On social media. There is no polarization in the community,” (Baswedan 2023).

Clearly, Anies’ real identity still remains uncertain. He may indeed be a pluralist, but it is also possible that he is ideologically aligned with staunch defenders of Islamism. As an academic and the rector of Paramadina University, a campus influenced by the progressive Muslim scholar Nurcholish Madjid, Anies understands the importance of fostering Indonesian pluralism. However, in politics, ideologies can change and adapt to serve one’s political interests. What the public can comprehend in this context is an adherence to an ideology that advances personal political ambitions. Anies’ moderation of Islamism, his role as a defender of diversity, and his efforts toward a more pro-equality, anti-discrimination, and tolerant form of Islamism may be driven by pragmatic political considerations rather than a fundamental shift to democratic post-Islamism, as proposed by Asef Bayat (2013). What is certain is that his ultimate goal appears to be securing practical political victories.

Conclusion

The public views Anies Baswedan not only as a potential presidential candidate but also as a prominent figure who played a crucial role in the Islamist populist movement during his bid for the governor’s seat in the Jakarta gubernatorial election. He was a central figure in the process that led to Ahok’s imprisonment, a symbol of political elites from religious and ethnic minority backgrounds. However, as the 2024 election draws near, Anies’ style of political maneuvering has undergone a transformation. Acting upon the advice of Nasdem, the party that endorsed him as a presidential candidate, Anies now presents himself as a figure committed to upholding the values of equality, tolerance, and nationalism.

In his recent article titled “Meluruskan Jalan, Menghadirkan Keadilan (Straightening the Path, Presenting Justice)” in Kompas (February 17, 2023), Anies expressed, “The essence of democracy is to provide equal space for all. Presenting legal certainty and security by guaranteeing the rights of citizens, especially safe spaces for women, children, people with disabilities, indigenous peoples and marginalized groups. … healthy democracy and legal equality that will drive equitable economic progress. Economic progress without the prospect of social justice will feel false.”

This change allows us to consider the post-Islamist thesis with an optimistic tone. Through Anies, the political style of Islamist populism appears to be evolving into a more democratic form. Anies presents himself as a democratic Muslim. Nevertheless, the post-Islamism thesis has faced significant criticism, particularly because Islamist figures, parties, and social and political movements have rarely advocated for substantive democratization. In this context, post-Islamism often seems more like a political expression that embraces democracy while engaging in Machiavellian political pragmatism that may disregard religious morality. In essence, it can employ various means, including instrumentalizing religion, to attain and maintain the status quo.

However, political reality unfolds dynamically. It is this dynamism that offers an opportunity for the development of a vibrant democracy, as argued by Dan Slater (2023). His thesis is, of course, far more optimistic than Thomas P. Power’s (2018) diagnosis and similar views, emphasizing that Islamist populism and state authoritarianism can lead to a regression of democracy in the country. We shall see—will Anies emerge victorious? And if he does and has to lead all ethnic groups, will he continue to present himself as a Pancasilaist or will he adopt a more populist approach, catering primarily to the majority?

The extent of these political shifts remains uncertain. Will it be as Kartini (2014) suggested, “Habis gelap terbitlah terang (Out of darkness comes light),” or will the darkness, as Power (2018) and his associates fear, usher in a continued regression of democracy? Nevertheless, Anies (2023) expressed in his article that “State administrators need to be humble, avoiding monopolization of the truth, and instead, providing comfortable spaces for citizens to come together and participate.” If he assumes the role of a state administrator, will he monopolize the truth as he did when aligning with Rizieq Shihab, the FPI, and other Islamist populist figures against Ahok? The future trajectory of Indonesian politics will provide answers to these questions.


 

(*) Hasnan Bachtiar is a lecturer at the Faculty of Islamic Studies, University of Muhammadiyah Malang (UMM), Indonesia. Additionally, he is pursuing his Ph.D. in the Faculty of Arts and Education at Deakin University, Burwood, Australia.


 

References 

— (2017). “Anies-Sandi Ibaratkan Mereka seperti Abu Bakar dan Usman.” Kumparan. February 10, 2017. https://kumparan.com/kumparannews/anies-sandi-ibaratkan-mereka-seperti-abu-bakar-dan-usman/full (accessed on October 8, 2023).

— (2022). “Habib Rizieq ke Anies: Terima Kasih Telah Pimpin Jakarta dengan Baik.” Kumparan. October 22, 2022. https://www.youtube.com/watch?v=wTHZ7S-3mJs (accessed on October 8, 2023).

— (2023). “Why Anies Baswedan has been gaining traction in Indonesia’s Presidential race.” ABC News. March 8, 2023. https://www.youtube.com/watch?v=7wmyhU_ysMY (accessed on October 8, 2023).

Akuntono, I. (2014). “Anies Baswedan Jadi Jubir Tim Pemenangan Jokowi-JK.” Kompas. May 23, 2023. https://nasional.kompas.com/read/2014/05/23/1625573/Anies.Baswedan.Jadi.Jubir.Tim.Pemenangan.Jokowi-JK (accessed on October 8, 2023).

Baswedan, A. (2023). “Meluruskan Jalan Menghadirkan Keadilan.” Kompas. February 17, 2023. https://www.kompas.id/baca/opini/2023/02/16/meluruskan-jalan-menghadirkan-keadilan (accessed on October 8, 2023).

Baswedan, A. (2023). “Anies Bapak Politik Identitas?” Interview with Solo Pos. YouTube. January 14, 2023. https://www.youtube.com/watch?v=Bjp0J0lg5U8 (accessed on October 8, 2023).

Bayat, A. (2013). Post-Islamism: the changing faces of political Islam. Asef Bayat (ed.). New York: Oxford University Press.

Huda, Mas Alamil. (2023). “Peta Kekuatan Koalisi Setelah Demokrat Dukung Prabowo.” Republika. September 18, 2023. https://visual.republika.co.id/berita/s16ggy487/peta-kekuatan-koalisi-setelah-demokrat-dukung-prabowo (accessed on October 8, 2023).

Kartini & Coté, J. (2014). Kartini: The complete writings 1898-1904. 1st ed. Clayton, Victoria: Monash University Publishing.

Mahy, P. (2022) Indonesia’s Omnibus Law on Job Creation: Legal Hierarchy and Responses to Judicial Review in the Labour Cluster of Amendments. Asian journal of comparative law. [Online] 17 (1), 51–75.

Mietzner, M. & Muhtadi, B. (2018). “Explaining the 2016 Islamist Mobilisation in Indonesia: Religious Intolerance, Militant Groups and the Politics of Accommodation.” Asian Studies Review. [Online] 42 (3), 479–497.

Power, Thomas P. (2018). “Jokowi’s authoritarian turn and Indonesia’s democratic decline.” Bulletin of Indonesian Economic Studies, 54(3), 307-338. https://doi.org/10.1080/00074918.2018.1549918

Rahman, A. (2022). “Popularitas Tokoh Politik di Indonesia.” Drone Emprit. December 9, 2022. https://pers.droneemprit.id/popularitas-tokoh-politik-di-indonesia-3/ (accessed on October 8, 2023).

Safitri, E. (2022). “Pernyataan Lengkap Surya Paloh Umumkan Anies Capres NasDem 2024.” Detik. October 03, 2022. https://news.detik.com/pemilu/d-6325867/pernyataan-lengkap-surya-paloh-umumkan-anies-capres-nasdem-2024 (accessed on October 8, 2023).

Shafira, I.D. (2022). “Partai NasDem Resmi Usung Anies Baswedan Capres 2024.” Tempo. October 03, 2022.https://nasional.tempo.co/read/1641007/partai-nasdem-resmi-usung-anies-baswedan-capres-2024 (accessed on October 8, 2023).

Siallagan, A. (2022). “Profil Anies Baswedan, Mulai dari Pendidikan dan Jabatan Mentereng.” Kompas. September 23, 2022. https://www.kompas.com/edu/read/2022/09/23/090036671/profil-anies-baswedan-mulai-dari-pendidikan-dan-jabatan-mentereng?page=all (accessed on October 8, 2023).

Slater, D. (2023). “What Indonesian Democracy Can Teach the World.” Journal of Democracy, 34(1), 95-109. doi:10.1353/jod.2023.0006.

Yilmaz, I.; Morieson, N. & Bachtiar, H. (2022). “Civilizational Populism in Indonesia: The Case of Front Pembela Islam (FPI).” Religions (Basel, Switzerland ). 13 (12), 1208–.

MGP-Panel5

Mapping Global Populism — Panel #5: Unveiling Many Faces of Populism in Pakistan 

This panel is jointly organised by The European Center for Populism Studies (ECPS) and The Alfred Deakin Institute for Citizenship and Globalisation (ADI) .

Moderator

Dr Susan de Groot Heupner (Associate Research Fellow at the Alfred Deakin Institute for Citizenship and Globalisation in Melbourne, Australia).

Speakers 

“Imran Khan’s Populist Narratives: An Analysis,”  by Dr Samina Yasmeen (Professor, Head of Department of International Relations, Asian Studies and Politics in University of Western Australia’s School of Social Sciences).

Media and Populism in Pakistan” by Ramsha Jahangir (A media professional and researcher).

“The Land of Pure: Islamic Populism in Pakistan’s Identity Project and the Rise of Radical Islam,” by Dr Fizza Batool(Assistant Professor of Social Sciences at SZABIST University, Karachi, Pakistan).

Military and Populism in Pakistan,” by Dr Raja M. Ali Saleem (Associate Professor of Public Policy at the Centre for Public Policy and Governance at Forman Christian College in Lahore, Pakistan).

“‘I Am Democracy’: The Appeal of Imran’s Khan’s Populism for Pakistani Women,” Dr Afiya Shehrbano Zia (Pakistani feminist researcher on gender and social development).

A protester, with half his face covered, holds up a placard at the sit-in protest at Speaker's Corner, Hong Lim Park, Singapore on  September 16, 2017. Photo: Tan Zi Han.

Mapping Global Populism — Panel #6: Varieties of Populism and Authoritarianism in Malaysia & Singapore

Date/Time: Thursday, October 26, 2023 — 10:00-12:00 (CET)

Click here to register!

Moderator

Dr. Garry Rodan (Honorary Professor of Political Science and International Studies at the University of Queensland).

Speakers

“Political Islam and Islamist Populism in Malaysia: Implications for Nation-Building,” by Dr. Ahmad Fauzi Abdul Hamid (Professor of Political Science, University Sains Malaysia).

“Islamist Civilizationism in Malaysia,” by Dr. Syaza Farhana Mohamad Shukri (Associate Professor at the Department of Political Science, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia).

“Authoritarian Populism in Singapore,” by Dr. Kenneth Paul Tan (Professor of Politics, Film, and Cultural Studies, School of Communication, Hong Kong Baptist University). 

“Populism, religion, and anti-LGBTQ+ attitudes in Malaysia,” Dr. Shanon Shah (Visiting Research Fellow at the Department of Theology and Religious Studies, King’s College London).

Click here to register!

 

 

Brief Biographies and Abstracts

Dr. Garry Rodan is an Honorary Professor of Political Science and International Studies at the University of Queensland. His thematic research interest is the relationship between capitalist development and political regime directions in Southeast Asia. Attempting to characterise and explain dynamic forms of authoritarianism has been a particular focus. His authored books include Participation without Democracy and The Politics of Accountability in Southeast Asia.

Political Islam and Islamist Populism in Malaysia: Implications for Nation-Building

Abstract: As an offshoot of the global Islamic resurgence that has swept the Muslim world since the 1980s, Islamist violence in Malaysia has been very much the exception rather than the rule. Without dismissing claims of the presence of various social, political and psychological factors that purportedly influence militants into intermittently translating their violent extremist dispositions into actual occurrences of terrorism, the speaker argues that the ideology of hatred of allegedly less than Islamic established authorities and of the ‘Other,’ of which include both non-Muslims and Muslims who do not practice their faith, goads its adherents into becoming politically aggressive in a mostly non-violently manner towards their perceived enemies. The line of reasoning they adopt is specifically ‘Islamist,’ referring to politically arbitrary interpretations of Islam, rather than ‘Islamic’ as per the Islamic faith as interrogated through its multi-faceted dimensions. It is also ‘populist’ in the sense of capitalizing on the popular sentiments of the indigenous Malay-Muslim populace. Dragged into ethno-religious political antics such as to portray their political adversaries as proxies of non-Malay interests intent on subverting a Malay-dominated ethnocratic state, the Malay-Muslims find an avenue for such racially-tinged discourse in social media, with deleterious consequences for nation-building. Since November 2022, such voices have found themselves to be uncharacteristically positioned on the opposition side within Malaysia’s broad democratic landscape, where competitive elections are regularly held, opposition is legalised and civil society given room to grow, amidst unfair advantages and lop-sided access to state machineries that accrue to the ruling government of the day.

Bio: Dr Ahmad Fauzi Abdul Hamid is Professor of Political Science, School of Distance Education, Universiti Sains Malaysia (USM), Penang, Malaysia, and an elected member of the USM Senate. He graduated from the universities of Oxford, Leeds and Newcastle, United Kingdom. He was a Visiting Professor at the Faculty of Social Sciences and Humanities, Universiti Malaysia Sarawak (UNIMAS) (February 2021-January 2022), and has held Visiting Fellowships with the S. Rajaratnam School of International Studies (RSIS), Nanyang Technological University (NTU), Singapore (2008-2009); the ISEAS-Yusof Ishak Institute, Singapore (2015-2016); the Southeast Asia Regional Centre for Counter-Terrorism (SEARCCT), Ministry of Foreign Affairs, Kuala Lumpur (October-December 2020), and the Oxford Centre for Islamic Studies, United Kingdom as Scholar-in-Residence (January-June 2021). A prolific author in the political Islam of Southeast Asia, Ahmad Fauzi has published over fifty scholarly articles in leading journals such as Indonesia and the Malay World, Islamic Studies, Asian Studies Review, Southeast Asian Studies, Asian Journal of Political Science, Japanese Journal of Political Science, Asian Survey, Pacific Affairs, Sojourn, Islam and Christian-Muslim Relations,Contemporary Southeast Asia, The Round Table, Journal of the Malaysian Branch of the Royal Asiatic Society and Politics, Religion and Ideology. He has also contributed over forty book chapters to edited volumes produced by prestigious international publishers, the latest being ‘Different streams of Malay nationalism from the late colonial to contemporary eras’, in Lu Zhouxiang (ed.), The Routledge Handbook of Nationalism in East and Southeast Asia (New York and London: Routledge, 2024) (with Azmi Arifin). Ahmad Fauzi presently serves as editor-in-chief of Kajian Malaysia: Journal of Malaysian Studies and an editorial board member of Kemanusiaan: The Asian Journal of Humanities, both published by USM Press. Since December 2018, he has been serving as consultant expert for Malaysia’s Home Ministry, on terrorism cases investigated under the Security Offences (Special Measures) Act (SOSMA) 2012.Email: afauzi@usm.my

Islamist Civilizationism in Malaysia

Abstract: Malaysia is known for having a racially and religiously diverse population. Nonetheless, the majority of the population identifies as Malay and, therefore, legally as Muslim. Although the formation of the Malay identity began immediately after World War II, the severe divide between Muslims and non-Muslims resulted from the New Economic Policy of 1971, which prioritized the Malay-Muslim population in the name of reducing poverty and stabilizing the nation. With the Malay-nationalist party, UMNO, being in control for six decades, the position of the Malays became undisputed. However, international, and domestic developments such as the Islamic revival of the 1970s, the Global War on Terror, and the splintering of Malay votes in the 2000s moved UMNO to shift its narrative from Malay ethnonationalism to fighting the Muslim cause. By conflating ethnicity and religion, Malay political leaders employed Islamist civilizational populist discourses to ensure the continued support of the people, even at the expense of non-Muslim Malaysians. Islamist civilizational populism is an effective method to unite the majority Muslim population in a divided nation like Malaysia when existing policies have failed to foster unity. As a result, Malay-Muslims have carved a larger civilizational identity, and with the rise of Islamist politics around the world, it has become much easier for them to emphasize the plight of Muslims over that of their own co-nationalists.

Bio: Dr. Syaza Shukri is an Associate 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 Dr. Shukri’s recent works is “Populism and Muslim Democracies,” published in Asian Politics & Policy. She is also currently working on a book chapter on Islamist populism in Malaysia since 2018.

Dr. Shukri has degrees from the University of Pittsburgh (where she graduated summa cum laude), the London School of Economics and Political Science, and International Islamic University Malaysia. She can be reached at syazashukri@iium.edu.my.

Authoritarian Populism in Singapore

Abstract: With its reputation for political stability, social cohesion, and economic wealth, global-city Singapore is very rarely discussed as a case for thinking about populist politics. Kenneth Paul Tan will explore what lies behind this reputation and discuss how the Singapore system, led by a government celebrated as clean, meritocratic, and pragmatic, is now showing signs of change not necessarily in the direction of democratization, but towards authoritarian forms of populism, first of the right and then of the left.

Bio: Kenneth Paul TAN is a tenured Professor of Politics, Film, and Cultural Studies at Hong Kong Baptist University. He teaches and conducts interdisciplinary research at the Academy of Film, the Department of Journalism, the Department of Government and International Studies, and the Smart Society Lab. His books include Asia in the Old and New Cold Wars: Ideologies, Narratives, and Lived Experiences (Palgrave MacMillan, 2023), Movies to Save Our World: Imagining Poverty, Inequality and Environmental Destruction in the 21st Century (Penguin, 2022), Singapore’s First Year of COVID-19: Public Health, Immigration, the Neoliberal State, and Authoritarian Populism (Palgrave Macmillan, 2022), Singapore: Identity, Brand, Power (Cambridge University Press, 2018), Governing Global-City Singapore: Legacies and Futures After Lee Kuan Yew (Routledge, 2017), Cinema and Television in Singapore: Resistance in One Dimension (Brill, 2008), and Renaissance Singapore? Economy, Culture, and Politics (NUS Press, 2007). Previously, he was a tenured Associate Professor at the National University of Singapore. He has held visiting fellowships, and honorary and adjunct professorships at the Australian National University, Chinese University of Hong Kong, Georgetown University (on a Fulbright Fellowship), Harvard University, Sciences Po, the University of Duisburg-Essen, and the University of Hong Kong. His degrees are from the University of Cambridge (PhD, Social and Political Sciences) and the University of Bristol (BSc First Class Honours, Economics and Politics).

Populism, religion, and anti-LGBTQ+ attitudes in Malaysia

Abstract: Ethno-religious politics in Malaysia continue to have a significant impact upon the country’s democratic transition, especially since the historic 2018 and 2022 general elections. Both elections involved moral and populist battles between political rivals, in which the rights of lesbian, gay, bisexual, trans and queer (LGBTQ+) people were – and continue to be – weaponized by ethno-religious nationalists as well as political leaders who have seemingly adopted more reformist rhetoric. But can anti-LGBTQ+ attitudes in Malaysia be explained simply as a cause of religiously inspired populism? This presentation probes this question by discussing some longer-term trends in the so-called Islamisation process in Malaysia at the levels of political rhetoric, implementation, and new frontiers in online interactions.

Bio: Dr. Shanon Shah is Visiting Research Fellow at the Department of Theology and Religious Studies, King’s College London. In this capacity, he conducts research with the Information Network Focus on Religious Movements (Inform) and teaches at the University of London Worldwide’s Divinity programme. He holds a doctorate in the sociology of religion from King’s College London. Dr Shah’s research and teaching interests include the ethnographic study of religion, contemporary Islam and Christianity, gender and sexuality, minority religions and alternative spiritualities, and environmental and social justice movements. He is the author of the monograph The Making of a Gay Muslim: Religion, Sexuality and Identity in Malaysia and Britain (Palgrave Macmillan, 2018). Dr Shah is also the director of Faith for the Climate, a British charity focusing on collaborative action by faith groups to address the climate crisis.

 

ECPS-MGP-Panel4

Mapping Global Populism — Panel #4: The Role of Populism, Radicalization and Hindutva in India

This panel is jointly organised by The European Center for Populism Studies (ECPS), The Alfred Deakin Institute for Citizenship and Globalisation (ADI)  and the Department of Politics and International Relations, University of Adelaide.

Moderator 

Dr Priya Chacko (Head of the Department of Politics and International Relations at the University of Adelaide, Australia).

Speakers

“Politics, ethics, and emotions in ‘New India’,” by Dr Ajay Gudavarthy (Associate Professor at the Centre for Political Studies, Jawaharlal Nehru University, New Delhi).

“Ram Rajya 2.0: How nostalgia aids the populist politics of neo-colonial Hindutva futurism,” by Maggie Paul (PhD candidate in Politics and International Relations at the University of Adelaide, Australia).

“Constitutional roots of judicial populism in India,” by Dr Anuj Bhuwania (Professor at the Jindal Global Law School in India & currently Senior Visiting Fellow at the SCRIPTS ‘Cluster of Excellence’ at Freie University Berlin).

“India’s refugee policy towards Rohingya refugees: An intersectional approach to populism,” by Dr Monika Barthwal-Datta (Senior Lecturer in International Security at the University of New South Wales, Sydney) and Dr Shweta Singh (Associate Professor of International Relations at the South Asian University, New Delhi, India).

Illustration: Shutterstock / Skorzewiak.

Strategic Digital Information Operations (SDIOs)

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Please cite as:

Yilmaz, Ihsan; Akbarzadeh, Shahram & Bashirov, Galib. (2023). “Strategic Digital Information Operations (SDIOs).” Populism & Politics (P&P). European Center for Populism Studies (ECPS). September 10, 2023. https://doi.org/10.55271/pp0024a

 

Abstract

In this paper, we introduce the concept of “Strategic Digital Information Operations” (SDIOs), discuss the tactics and practices of the SDIOs, explain the main political goals of state and non-state actors in engaging with SDIOs at home and abroad, and suggest avenues for new research. We argue that the concept of the SDIOs presents a useful framework to discuss all forms of digital manipulation at both domestic and international levels organized by either state or non-state actors. While the literature has examined the military-political impacts of the SDIOs, we still don’t know much about societal issues that the SDIOs influence such as emotive political mobilization, intergroup relations, social cohesion, trust, and emotional resonance among target audiences. 

 

By Ihsan Yilmaz, Shahram Akbarzadeh* and Galib Bashirov**

Introduction

In recent years, the convergence of the digital realm and political sphere has created a dynamic environment where a wide range of state and non-state actors try to leverage digital platforms to pursue their political goals. This trend includes diverse cases, spanning from the continual targeting of autonomous media establishments in nations like Egypt and Turkey to the deliberate manipulation of electoral processes in democratic countries such as the United States (US) and the United Kingdom (UK), while also extending its reach to include extremist groups such as ISIS who use digital platforms for their propaganda endeavours (see Ingram, 2015; Theohary, 2011). These “Strategic Digital Information Operations (SDIOs),” as we call them here, refer to efforts by state and non-state actors to manipulate public opinion as well as individual and collective emotions by using digital technologies to change how people relate and respond to events in the world. As such, SDIOs involve deliberate alteration of the information environment by social and political actors to serve their interests.

We use this term – SDIOs – because it combines several facets of digital manipulation at both national and international levels. “Information Operations” is a term social media companies like Facebook have adopted to describe organized communicative activities that attempt to circulate problematically inaccurate or deceptive information on their platforms. These activities are strategic because rather than being purely communicative, they are driven by the political objectives of state and non-state actors (see Starbird et al., 2019; Hatch, 2019). We add the concept ‘digital’ to emphasize the distinction between the old ways of information operations and the new ones that operate almost specifically in the digital realm and use much more sophisticated tools such as artificial intelligence (AI), machine learning, and algorithmic models to disseminate information. Of course, some aspects of digital information operations have been carried over from the non-digital environments that have been mastered over the past century. Nonetheless, the affordances of the digital environment have provided not only radically new and sophisticated tools but also an opportunity for much wider dissemination and reach for strategic information operations. 

The SDIOs involve various tactics used by political groups who try to shape the online environment in their favour. Their goal is to control the flow of information, where politics and social actions meet. We note that these tactics can cross borders between countries: these operations don’t just target people within a country; they also aim to reach people in other nations. In this article, we briefly discuss the tactics and practices of the SDIOs, explain the main political goals of state and non-state actors in engaging with SDIOs at home and abroad, and present venues for new research.  

Tactics and Practices of SDIOs

As researchers started to examine the many ways in which state actors have tried to manipulate domestic and foreign public opinion in their favour, disinformation has become the main focus of their analysis with an emphasis on spreading fake news, conspiracy theories, and outright lies. Various forms of disinformation have been used in order to create doubt and confusion among the consumers of malign content. Spreading conspiracy theories makes people doubt the truth, which weakens trust in social and political institutions. Moreover, sharing fake news or other fabricated stories weaves a web of lies that shapes what people think. While the latter has certainly been effective in manipulating public opinion, observers have noted recently a shift in emphasis from disinformation to more sophisticated and less discernable means of manipulation. 

The aforementioned shift has taken place due to the growing awareness of the fake news and lies in digital environments on the part of both users and digital platforms. As platforms such as Twitter and Facebook have increased their clampdown on such content and as users have become more capable in spotting them, state and non-state actors have moved to more sophisticated means of digital manipulation where content is carefully designed to change how people see things. For example, instead of outright lies or fake news, strategic actors have started to spread half-truths that create a specific version of events by conveying only part of the truth (Iwuoha, 2021). Moreover, these actors have made massive investments on smart public relations messages and clever advertisements to prop up their messages. An important tactical goal has become not simply to deceive the audience but more so to ‘flood’ the information space with not just false, but also distracting, irrelevant, and even worthless pieces of information with the help of trolls and bots, hired social media consultants and influencers, as well as genuine followers and believers (Mir et al., 2022). 

For example, observers noted how a prominent strategy of the Chinese domestic propaganda is to ‘drown out’ dissident voices through incessant propagation of the government messaging, a campaign called ‘positive energy’ (Chen et al., 2021). The Orwellian campaign involved not only the use of a massive influencer and troll army to promote government messaging but also the forceful testimony of the Uyghur people. In one instance for example, seven people of Uighur descent were brought to a press conference to share their stories of “positive energy” and made-up hype against China to disprove allegations of mistreatment by the Chinese government (Mason, 2022). As such, SDIOs encompass all these tactics and practices rather than merely focusing on means of disinformation that have so far dominated the research into digital manipulation. It also shows the ability of SDIOs to adapt and change over time based on the operational context. While disinformation through direct messages remains a consistent approach, actors increasingly move towards using subtler tactics to create distractions and cause confusion among their audience, which weakens the basis of well-informed political discussions. For example, the Egyptian government has flooded the information space with the news of the ‘electricity surplus’ and the future of Egypt as ‘an electricity carrier for Europe’ amidst an ongoing economic crisis in the country that has left millions of Egyptians without access to reliable electricity (Dawoud, 2023). 

At the heart of discussions about strategic digital information operations lies the creation of narratives carefully designed to connect with their intended audiences. These narratives aren’t random; instead, they’re tailored to match how the recipients think. The interaction between these narratives and their audiences involves psychology, culture, and emotions. How the audience reacts depends not only on how convincing the content is, but also on their existing beliefs, biases, and cultural contexts (Bakir and McStay, 2018). While some people might approach these narratives with doubt, others could be drawn into self-reinforcing cycles, giving in to confirmation bias and manipulation. This back-and-forth underlines the close link between creators and consumers of strategic narratives in the digital era.

Among the many narrative tropes that SDIOs use, we want to note the increasing role ascribed to historical and religious notions to influence public opinion and political discussions. SDIOs mix past grievances and religious beliefs to make their stories more impactful and believable. Bringing up old injustices can stir up strong patriotic feelings or strengthen shared memories. At the same time, using religious stories can tap into deeply held beliefs, making people think there is divine approval or a connection to common values. This blend of history and religion makes their stories powerful and emotional, making them more effective. In Turkey, for example, the state authorities have disseminated victimhood narratives that largely rested on conspiracy theories and half-truths in order to legitimize their rule and quash dissent (Yilmaz and Shipoli, 2022). Research has noted that Islamic religious ideas and the reconstructed history of the Ottoman collapse have been strategically inserted into such narratives to elevate their influence among the Turkish masses (Yilmaz and Albayrak, 2021; Yilmaz and Demir, 2023).

Finally, it’s important to stress that these information operations aren’t always coordinated by automated bots or pre-planned campaigns. Sometimes, they happen naturally through implicit coordination among various participants, which makes the situation even more complex. Starbird et al.’s (2020) research demonstrates that online information operations involve active participation by human actors. The messages these operations spread are disseminated by utilizing online communities and various sources of information. As such SDIOs can be ‘cooperative’ endeavours in that they do not always rely on mere “bots” and “trolls,” but also encompass the contribution of online crowds (both knowingly and unknowingly) in the propagation of false information and political propaganda. For example, during the Russian information operations in the wake of the 2016 US Presidential elections, agents of the Internet Research Agency (RU-IRA) based in St. Petersburg worked together through the operation of more than 3.000 accounts that presented themselves as people and organizations belonging to the American political spectrum (such as the Black Lives Matter and the Patriotic Journalist Network). While undertaking such ‘orchestrated’ activity, the RU-IRA also managed to integrate organic communities by impersonating activists within those online communities, building networks within those communities, and even directly contacting ‘real’ activists. In some cases, RU-IRA agents directly collaborated with activists to organize physical protests in the US (see Walker, 2017).      

Goals of SDIOs

Illustration: Shutterstock.

 

SDIOs span both national and international contexts, targeting domestic and foreign audiences through an array of tactics to achieve the political goals of their organizers. Looking at the domestic realm, SDIOs have influenced the functioning of the government and social and political institutions. In many instances, authoritarian governments use digital platforms to influence individuals’ opinions through stories, emotions, and viewpoints that are carefully designed to resonate with specific groups of the population. Their toolkit includes a range of elements, such as conspiracy theories that legitimize a government policy or deflect attention from a government failure, or that create doubt on the arguments of the opposition parties and social actors. Governments may also present narratives where they portray themselves as victims, manipulate facts, and spread distorted statements. For example, in Egypt, the government’s digital narratives have portrayed independent media outlets as agents of Western conspiracies designed to infiltrate and destroy the Egyptian social and political fabric. Similarly, the civilian presidential candidates against President Sisi have been labelled Western puppets created to destabilize Egypt (Michaelson, 2018). In China, the CCP government has used media management platforms such as iiMedia to control public opinion, including providing early warnings for ‘negative’ public opinions and helping guide the promotion of ‘positive energy’ online (Laskai, 2019). 

It must also be noted that these narratives, particularly those that employ victimhood tropes, are strategically employed to trigger various emotions among the masses. In Turkey, for example, the Erdogan regime has consistently abused a victimhood claim that rested mainly on the already-existing emotions of the masses such as envy, disgust, humiliation, hatred, anxiety, and anger (Yilmaz, 2021). These emotions are triggered and aroused by government elites as well as government-controlled media in order to legitimize the Erdogan regime’s authoritarian rule and deflect attention from its failures (see Yilmaz, 2021; Tokdogan, 2019). 

While both sets of actors pursue political goals through digital manipulation, there are certain differences between state and non-state actors when it comes to utilizing the SDIOs. On the one hand, the state actors tend to be well-resourced and possess good infrastructure of human and technological capital. They tend to have access to a range of digital tools to be used in domestic and foreign contexts, whether to silence the critics and legitimize their rule at home or destabilize their adversaries and extend their geopolitical influence abroad. They tend to carefully plan campaigns to infiltrate foreign information systems, reshape stories, and generate social conflicts, all of which take long-term thinking and strategic foresight. On the other hand, non-state actors, including hacktivist groups and extremist organizations, may lack resources but they tend to be more adaptable to new environments. They use digital platforms to promote their causes, attract supporters, and amplify their voices. These players manoeuvre through the digital world with agility, reflecting the changing nature of the medium.

Research has noted the implications of information operations for democratization as authoritarian and populist governments have leveraged digital media’s features to advance their political objectives. The calculated manipulation of digital platforms by these actors serves as a conduit for amplifying narratives that bolster their policies, worldviews, and perspectives. Authoritarian governments utilize digital censorship and surveillance to suppress dissenting voices and exert control over digital narratives. Populist leaders, in turn, harness the immediacy and interactive nature of social media to establish direct, emotional connections with their constituents, bypassing traditional gatekeepers (Perloff, 2021). By capitalizing on the resonance of online platforms, these actors perpetuate narratives that exploit societal grievances, positioning themselves as advocates for the marginalized while vilifying opposing viewpoints (Postill, 2018).

A Specific, International SDIO: Sharp Power

SDIOs undergo a transformation into tools of geopolitical orchestration and influence projection. In this context, digital strategies manifest as instruments designed to strike a chord with international audiences. They sow seeds of social and political division in target countries that perpetrators try to destabilize. These efforts generate support for both domestic and foreign policy objectives of the perpetrators, often exceeding the boundaries of the conventional notion of soft power and giving rise to what is termed “sharp power” (Walker, 2018). This variant of influence extends beyond the benign strategies commonly associated with “soft power,” taking on a more coercive character where “it seeks to pierce, penetrate, or perforate the political and information environment” (Walker, 2018: 12; Fisher, 2020; Elshaw and Alimardani, 2021). 

The emergence of “sharp power” has denoted a significant shift in the dynamics of external influence, as digital platforms are being used to coercively reshape geopolitical interactions between major powers such as the US, China, and Russia, as well as middle powers such as Australia, Turkey, and Egypt. For example, over the last decade, Australia, its public authorities, media entities, and civil society organizations have been systematically targeted by Chinese sharp power operations that included lavish donations to campaigns of useful political candidates, harassment of journalists, and spying on Chinese students in university campuses (The Economist, 2017). 

Social Impacts of SDIOs

The study of strategic information operations is not new as scholars noted the US and Soviet attempts at influencing each other’s information environment since the start of the Cold War (see Martin, 1982). Nonetheless, we note that the strategic information operations have been used mostly in two fields of study: military influence and social media analysis, with the political science literature mostly discussing the elements of the concept without fully operationalizing it. 

On the one hand, scholars working within military studies have rightly pointed out the strategic reasoning of information operations for international politics (see Rattray, 2001; Kania and Costello, 2018). For example, Kania and Costello (2018: 105) showed how the creation of the Strategic Support Force within the Chinese army structure was aimed at “dominance in space, cyberspace, and the electromagnetic domain,” thus generating synergy among these three domains, and building capacity for strategic information operations. States have also been manipulating the information environment to influence the internal affairs of their adversaries for decades. This has led to discussion of information operations as a potential threat to national security and stability (Hatch, 2019). 

On the other hand, those working on social media analysis have tried to explain how these information operations have been carried out in social media environments. Researchers have identified technical means through which sophisticated tools of manipulation have been put in place in platforms such as Twitter and Facebook that led to the spread of dis/misinformation (see Starbird et al., 2019). Among other things, this literature has also helped us to understand why certain pieces of information resonate with users and generate a response (such as those that are more surreal, exaggerated, impressive, emotional, persuasive, clickbait, and shocking images tend to generate better results).

The political science literature has noted various ways in which specific forms of mis/disinformation have affected political discussions in mostly democratic countries without utilizing the SDIOs as an umbrella term. In democratic contexts, the rapid dissemination of misinformation and divisive narratives poses a substantial threat, corroding informed decision-making and hindering the robust exchange of ideas. Trust, a cornerstone of functional democracies, becomes fragile as manipulation proliferates, eroding institutional credibility and undermining the fundamental tenets of democratic governance. For example, in the US, the Russian information operations around the 2016 Presidential Elections targeted key political institutions such as the political parties, the Congress, and the Constitutional Court through hacking, manipulative messaging, and social media campaigns, leading to erosion of trust among American citizens on these institutions (see Benkler et al., 2018).

While the literature covered such issues, we note that social aspects have not received as much discussion so far. We have seen that the SDIOs create significant social impact in terms of social cohesion, polarization, intergroup relations, and radicalization just to name a few. However, the literature’s discussion of these concepts has been limited to technical or political aspects. For example, when the literature examines polarization, they either try to demonstrate how these operations polarize the discourse on the internet, or they focus on political polarization (e.g. between the left and the right, or the majority and the minorities) (e.g., Howard et al., 2018; Neyazi, 2020) while overlooking the wider societal polarization and corruption. Moreover, we need further investigations into how social media platforms amplify the impact of information operations on group dynamics, specifically, whether the content on social media exacerbates polarization and reinforces group identities. This is premised on the fact that the impact of SDIOs extends beyond individual psychology, permeating the collective fabric of societies and democratic institutions. By exploiting digital platforms, these operations can foster polarization, exacerbate existing divisions, and undermine the foundations of social cohesion.

Impacts of SDIOs on Individual and Collective Emotions

Illustration: Shutterstock / Vchal.

 

In the context of social issues, an important underexplored aspect is the emotional dimension. The SDIOs aim to provoke a wide range of emotions among their targets, including negative, positive, and ambivalent feelings. They aim to generate these emotional responses to achieve various political goals such as gaining support for their political causes, undermining opposing groups, eroding trust in society, marginalizing minority groups, and making people question the credibility of independent media outlets. These operations are usually planned to trigger specific emotional reactions that align with the intentions of the perpetrators. For example, Ghanem et al. (2020) found that the propagation of fake news in social media aims to manipulate the feelings of readers “by using extreme positive and negative emotions, triggering a sense of ‘calmness’ to confuse the readers and enforce a feeling of confidence.” However, we need further research to understand how such emotional responses generate social impacts such as intergroup resentment, xenophobic fear, and anger, potentially leading to societal dissent and upheaval. Conversely, positive emotions like empathy and camaraderie can foster social unity and rally support around social causes. Therefore, the strategic coordination of emotional experiences stands as an important dimension of SDIOs that needs further research.

The final underexplored area we want to emphasize pertains to the content of strategic narratives, including the social and political reasons behind their resonance within target societies. For example, in addition to the content of conspiracy narratives, new research needs to identify why and how certain narratives work in specific social contexts and not in others. Research needs to investigate how historical events, cultural norms, and collective memories shape the reception and resonance of strategic narratives. For instance, narratives that invoke historical grievances might gain traction in societies with unresolved historical conflicts. Further research can explore how strategic narratives tap into individuals’ sense of identity and belonging. Narratives that align with or reinforce a group’s identity can gain more resonance, as they validate existing beliefs and foster a sense of unity. 

Conclusion

In this paper, we introduced the concept of the Strategic Digital Information Operations (SDIOs), discussed the tactics and practices of the SDIOs, explained the main political goals of state and non-state actors in engaging with SDIOs at home and abroad, and presented avenues for new research. We highlighted that the concept of the SDIOs present a useful framework to discuss all forms of digital manipulation at both domestic and international levels organized by either state or non-state actors. We noted that while the literature has examined military-political impacts of the SDIOs, we still don’t know much about societal issues that the SDIOs influence such as intergroup relations, social cohesion, trust, and emotional resonance among target audiences. 

Understanding how audiences perceive and react forms the foundation for generating effective countermeasures against the harmful impacts of SDIOs. Initiatives aimed at promoting digital literacy, critical thinking, and the ability to discern media authenticity will empower individuals to navigate the potentially deceptive terrain of manipulated information. Additionally, creating transparency and accountability in algorithms that digital platforms use and rely on, along with dedicated fact-checking initiatives, will enhance the tools necessary to distinguish between truth and deceit. Furthermore, collaborative efforts involving governments, technology companies, and civil society entities can serve as a strong defense against the corrosive effects of manipulation, safeguarding the integrity of democratic discourse and the informed participation of citizens.

Finally, we note that the examination of SDIOs demands a comprehensive range of methodologies that arise from various disciplines including, quantitative and qualitative analysis that aims at revealing patterns of engagement and shifts in emotions, tracing the pathways of information dissemination, and mapping the networks of influence. Ethnographic investigations that delve into the personal experiences of participants can provide a human-centred perspective, showing the psychological, emotional, and cognitive dimensions of manipulation. Effective collaboration among technology experts, academic scholars, and policymakers can foster a deeper understanding of digital operations work and generate influence. 


Funding: This research was funded by Gerda Henkel Foundation, AZ 01/TG/21, Emerging Digital Technologies and the Future of Democracy in the Muslim World.


(*) Dr. Shahram Akbarzadeh is Convenor of Middle East Studies Forum (MESF) and Deputy Director (International) of the Alfred Deakin Institute for Citizenship and Globalisation, Deakin University (Australia). He held a prestigious ARC Future Fellowship (2013-2016) on the Role of Islam in Iran’s Foreign Policy-making and recently completed a Qatar Foundation project on Sectarianism in the Middle East. Professor Akbarzadeh has an extensive publication record and has contributed to the public debate on the political processes in the Middle East, regional rivalry and Islamic militancy. In 2022 he joined Middle East Council on Global Affairs as a Non-resident Senior Fellow. Google Scholar profile: https://scholar.google.com.au/citations?hl=en&user=8p1PrpUAAAAJ&view_op=list_works Twitter: @S_Akbarzadeh  Email: shahram.akbarzadeh@deakin.edu.au

(**) Dr Galib Bashirov is an associate research fellow at Alfred Deakin Institute for Citizenship and Globalization, Deakin University, Australia. His research examines state-society relations in the Muslim world and US foreign policy in the Middle East and Central Asia. His previous works have been published in Review of International Political Economy, Democratization, and Third World Quarterly. Google Scholar profile: https://scholar.google.com/citations?user=qOt3Zm4AAAAJ&hl=en&oi=ao  Email: galib.bashirov@deakin.edu.au


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Panoramic view from the sea to the right bank of the Bosphorus at sunset in Istanbul, Turkey on December 7, 2019. Photo: Shutterstock.

Populism’s Building Complex; or: Is There Such A Thing As Populist Architecture?

Abstract

This article argues that there is a distinctive populist approach to the built environment.  Populists claim that they alone represent what they often call “the real people.”  Hence, there is a need for them to specify who “the real people” are.  If they have sufficient power (and time) while in government, they will reshape the built environment – architecture, no less than urban and rural environments more broadly — in line with their understanding of “the real people.”  In particular, they will create spaces (some obviously political, some not so obvious, such as football stadiums) that can serve as sites for the collective affirmation of a particular understanding of peoplehood.  The article also asks how post-populist governments should relate to a built environment reshaped by populists.


By Jan-Werner Müller*

In the run-up to the momentous parliamentary and presidential elections in Turkey in spring 2023, one part of Recep Tayyip Erdoğan’s record received special scrutiny: the building boom over which his AK Party had presided for the past two decades.  The earthquake on February 6 – in which more than 50,000 people perished – made many Turks painfully aware of the dark side of that boom: not just shoddy buildings, but also wide-spread corruption and the creation of construction industry oligarchs ready to cement the power of the ruler (Bechev 2022).

 However, Erdoğan is not the only right-wing populist leader who has relied crucially on the building business: Hungary’s Viktor Orbán and Indian prime minister Narendra Modi are others.  One little-noticed side-effect is that such long-ruling figures have systematically transformed the built environment – especially city centers, but also small towns and villages – in line with their understanding of who the “real people” are.[1]  If such populists lose power – a big if! – new governments will face many urgent tasks.  But on their agenda must also be the question whether they should dismantle the symbolic landscapes populist leaders have constructed.

This article investigates what I shall describe as an elective affinity between populism and a particular approach to the built environment (I take the latter to include architecture and urban as well as rural planning). My approach differs from previous attempts to think about architecture in conjunction with populism; such accounts rely on an understanding of populism as “giving people what they want,” or as egalitarian housing policies, or as somehow relating to popular culture (Robert Venturi and Denise Scott Brown’s attempts to “learn from Las Vegas,” and postmodern architecture more broadly, have often been described as “populist”) (Venturi, Brown and Izenour 1972; Lefaivre and Tzonis, 2006; Frausto and Szacka, 2021).[2]

Instead, I shall first offer an approach to populism that identifies the phenomenon with a particular claim by leaders and parties uniquely to represent what populists often call “the real people” or also “the silent majority” (Müller 2017). Clearly, every populist has to say something about “the people” – the people needs to be demarcated somehow (which also shows why those who call a particular policy “populist” – for instance economists criticizing an economic approach for supposedly being inflationary or protectionist – are really making a value judgment; they are not describing anything specifically related to a claim about the people).[3] In a second step, I shall argue that populists with sufficient power (and time) in government will try to reshape the built environment in line with their conception of “the real people.” Put differently, they will seek to establish cultural hegemony (an effort not unique to them, of course) in a distinctly anti-pluralist manner.[4] Needless to say, building is not the only way of doing so; there are also films, soap operas, museums, textbooks in schools, etc.[5]

I shall suggest further, drawing on a number of contemporary examples, that spaces created by populists often serve as sites for affirming a particular understanding of peoplehood.  While populism, as I conceptualize it, has an inbuilt authoritarian tendency qua being anti-pluralist, the approach to generate consent through culture by populists in the twenty-first century is notably “softer” than what we know from the experience of twentieth-century dictatorships. Hence this article also confirms recent theories in comparative politics about the peculiarities of today’s authoritarianism. These theories highlight systematic differences between twentieth-century “fear dictatorships” and twenty-first century “spin dictatorships,” with the latter being demonstrably less violent and primarily focused on manipulating public opinion (Guriev and Treisman, 2022): particular artists and architects (and styles and symbols) might be shunned; monuments and buildings might be dismantled — but nobody is sent to prisons or camps. Finally, I want to suggest some ways in which governments that come to power after populist regimes have transformed the built environment might address the question how to relate to that particular populist legacy. Here I shall claim that much depends on the specifics of transitions back to democracy (which is not to suggest that all democracies before populists came to power were perfect!). But it can be said that, in general, post-populist governments should resist the temptation of iconoclasm, which is to say: simply erasing edifices built by populists. There are some important exceptions to this suggestion, though.

See Full Text

PTI supporter at Jinnah Cricket Stadium during a political rally of cricketer turned politician Imran Khan on March 23, 2012 in Sialkot, Pakistan. Photo: Jahanzaib Naiyyer.

Mapping Global Populism — Panel #5: Unveiling Many Faces of Populism in Pakistan 

Date/Time: Thursday, September 28, 2023 — 10:00-12:30 (CET)

 

This panel is jointly organised by The European Center for Populism Studies (ECPS) and The Alfred Deakin Institute for Citizenship and Globalisation (ADI) .

 

Click here to register!

 

Moderator

Dr Susan de Groot Heupner (Associate Research Fellow at the Alfred Deakin Institute for Citizenship and Globalisation in Melbourne, Australia).

Speakers 

“Imran Khan’s Populist Narratives: An Analysis,”  by Dr Samina Yasmeen (Professor, Head of Department of International Relations, Asian Studies and Politics in University of Western Australia’s School of Social Sciences).

“Media and Populism in Pakistan” by Ramsha Jahangir (A media professional and researcher).

“The Land of Pure: Islamic Populism in Pakistan’s Identity Project and the Rise of Radical Islam,” by Dr Fizza Batool(Assistant Professor of Social Sciences at SZABIST University, Karachi, Pakistan).

Military and Populism in Pakistan,” by Dr Raja M. Ali Saleem (Associate Professor of Public Policy at the Centre for Public Policy and Governance at Forman Christian College in Lahore, Pakistan).

“‘I Am Democracy’: The Appeal of Imran’s Khan’s Populism for Pakistani Women,” Dr Afiya Shehrbano Zia (Pakistani feminist researcher on gender and social development).

 

Click here to register!

 


 

Brief Biographies and Abstracts

Dr Susan de Groot Heupner is a political sociologist with a research focus on populist mobilisations and the formation of hegemonic ideological constructions. She is an Adjunct Fellow at the Griffith Centre for Social and Cultural Research in Brisbane, Australia, where she works on civilisational fantasies and politics. In the position of Senior Researcher, she also coordinates a large survey on Indigenous media and broadcasting in Australia at Griffith University. In the position of Associate Research Fellow at the Alfred Deakin Institute for Citizenship and Globalisation in Melbourne, Australia, she works on two Australian Research Council projects examining religious populism, transnational polarisation, and emotive mobilisation. She is Managing Editor for the Journal of Alternative and Community Media, and Editorial Board member for the Political Sociology section at Sociology Compass. She has published in journals such as Politics and ReligionReligionsJournal of Intercultural Studies, and Journal of International Communication, and has a forthcoming monograph with Leiden University Press. She has also contributed to public media platforms like The Conversation and Enlighten.

Imran Khan’s Populist Narratives: An Analysis

Professor Samina Yasmeen heads the Department of International Relations, Asian Studies and Politics in University of Western Australia’s School of Social Sciences. She is a teacher and researcher, and director and founder of the university’s Centre for Muslim States and Societies. She focuses on understanding perceptions of and by Muslims and Islam around the world and seeks to make an impact on Australian and global politics.

AbstractThe presentation would focus on the use of narratives by populist leaders, and locate Imran khan’s narrative-building since April 2022. It would identify the ‘ideal state’ promoted as the aim of his rallies and online presentations, his analysis of the current state of Pakistan and the need for agentic activism on part of the youth. The presentation will assess the outcomes of his populist narratives and their implications for Pakistan’s political future.

Media and Populism in Pakistan

Ramsha Jahangir is a Pakistani journalist, researcher, and trainer, specializing in technology and human rights. Her work is focused on internet rights, mis/disinformation, online regulation & censorship, and digital society. Jahangir is a recipient of four national journalism awards for ‘in-depth and tenacious’ coverage of internet clampdown and disinformation in Pakistan.

The Land of Pure: Islamic Populism in Pakistan’s Identity Project and the Rise of Radical Islam

Dr Fizza Batool is an academic and policy researcher with a particular interest in Comparative Politics, Comparative Democratization, Peace Studies, and Populism. She is currently an Assistant Professor (Social Sciences) at SZABIST University, Karachi. Previously, she worked for over a decade in the research and development sector where she served in important managerial positions. Her works have been published in some prestigious research journals like South Asia: Journal of South Asian StudiesPakistan Horizon etc. She also contributes to English dailies in Pakistan and international research magazines such as South Asian Voices. She was one of the 2020 SAV Visiting Fellows at Stimson Center, DC.

Abstract: Pakistan literally means the land of pure. This focus on the purity of the people underlines that religious moralism has overshadowed the state identity since its inception. Pakistan was the first country founded on Islamic nationalism, and the main theme of the political discourse during the Pakistan Movement was the antagonistic relationship between Muslims and Hindus as two separate nations. After the creation of Pakistan, the state under dire pressure of giving one singular identity to its otherwise diverse population, opted to continue pitting the pure Pakistanis against the evil Indians. However, with no clarity on what form or level of religiosity is expected from its people to be declared a pure Muslim, different elected and non-elected governments as well as political parties and movements came up with their own political construct of Pakistani identity, creating an ontological insecurity in the country. In this presentation, I will highlight that this antagonistic and moralist construction of Pakistan’s identity, and the resulting ambiguity, has given space for radical Islamic populism to gain strength in the country. The country leadership critically needs to adopt pluralist discourse and socio-cultural identity construction to counter the wave of radical Islamic movements and parties.   

Military and Populism in Pakistan

Dr 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. Dr. Saleem’s 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. In 2020, Dr. Saleem was a Fellow of Wolfson College, University of Oxford. His first book, State, Nationalism, and Islamization: Historical Analysis of Turkey and Pakistan, was published by Palgrave-Macmillan in 2017.

‘I Am Democracy’: The Appeal of Imran’s Khan’s Populism for Pakistani Women

Dr Afiya Shehrbano Zia (Ph.D. Women and Gender Studies) has held the Frank B Weeks chair as Visiting Assistant Professor of Feminist, Gender, and Sexualities Studies at Wesleyan University (2021-2022). She has taught at the University of Toronto, Canada, and Habib University in Pakistan. Afiya is author of Faith and Feminism in Pakistan; Religious Agency or Secular Autonomy? (2018, SAP) and two dozen peer-reviewed essays for scholarly journals including, Pious populist political masculinities in Pakistan and India, SAP, 2022.

Abstract: Despite his political conservatism and underachievement, Pakistan’s former sportsman turned Prime Minister, Imran Khan (2018-2022), remains a populist leader. Sympathy and adulation for him has only escalated after his removal from office by a No-Confidence Vote. The military propped him as a paragon of incorruptible honesty but quickly became impatient with their prodigy’s empty rhetoric and defiance that unsettled military hegemony, especially from rank and file. 

Paradoxically, Khan denies being fostered by the Deep State but is personally aggrieved over abandonment by its shallow conceits. This moral injury has triggered reactionary and violent protest rallies by his party, Pakistan Tehreek e Insaf (PTI) comprising of young, mostly urban middle-class, outraged, weeping supporters.

The trope of victimhood is common to all deposed parties but the PTI supporters and trolls weaponise gender, nationalism, and piety with technical alacrity for emotive results. Khan holds blatant misogynist views yet commands a cult-like following of women followers on par with past and current demagogues.

The presentation will focus on images and competitive tropes of this populism which include performances of piety, grief, and forfeiture of feminine desires for the populist; the illusory hope of Pakistani diaspora and the power of the narrative of sovereignty of the Islamic Republic. The civil-military hybrid experiment has failed yet again, leaving in its wake a failing economy and long-term adverse effects on democracy, women, and human rights.

Turkish women protest against violence towards women. A woman carries a banner that reads "Stop violence, abuse, rape" during a demonstration in Istanbul, Turkey on April 4, 2015. Photo: Deniz Toprak.

Unmasking Gender (In)Equality: Turkey’s Post-2023 Election Landscape

According to the World Economic Forum’s 2020 Gender Gap Index, Turkey ranks 129th out of 146 countries surveyed. This ranking takes into account factors such as women’s participation in the workforce, access to education and healthcare, involvement in politics, and the prevalence of femicide within the nation. The deliberate targeting of the Istanbul Convention underscores how populist and authoritarian leaders adeptly utilize gender-related discourse to create stigmatization, eventually leading to state-sanctioned discrimination, violence, and oppression.

By Hafza Girdap

The parliamentary and presidential elections in Turkey were held in May 2023, representing a pivotal moment amid concerns of a democracy in decline, eroding rule of law, and a worsening state of gender equality. On May 14, 2023, President Erdogan secured 49.52 percent of the vote, while his opposition rival Kemal Kilicdaroglu received 44.88 percent. The subsequent runoff election saw Erdogan’s share increase to 52.18 percent, with Kilicdaroglu holding 47.82 percent. The electoral process was marred by numerous controversies, including allegations of interference, leading Turkey to depart from its international legal commitments.

During the 2023 parliamentary and presidential elections, the ruling AKP secured 268 seats out of the 600 available in the assembly. Leading the People’s Alliance, the AKP and its coalition partners captured 322 seats in total. Meanwhile, the main opposition Republican People’s Party (CHP) under Kilicdaroglu obtained 169 seats, further reinforced by an additional 212 lawmakers from its Nation Alliance coalition. The pro-Kurdish Peoples’ Democracy Party (HDP), running as the Green Left Party (YSP) due to a court closure case, managed to secure 61 seats. While not formally aligned with Kilicdaroglu’s alliance, the HDP strongly opposes Erdogan and provided unwavering support to the CHP leader.

As a member state of NATO, Turkey currently witnesses the incarceration of prominent political and social figures, severe restrictions on media freedom, and the persistence of self-censorship, despite judgments from the European Court of Human Rights. Criticism at home and substantial reports from international and intergovernmental organizations collectively assert that Erdogan’s government has stifled dissent, eroded civil and human rights, and exerted control over the judiciary and other state institutions, leading the country towards both democratic and economic repercussions. In the face of an economic crisis spurred by Erdogan’s unconventional economic strategies, the Turkish lira has plummeted to record lows against the dollar. Additionally, Turkey, under Erdogan’s leadership, has showcased its military influence in the Middle East and beyond, forged closer ties with Russia, and experienced increasingly strained relations with the European Union and the United States.

With this background of Turkey’s 2023 elections and the ongoing democratic regression in mind, it is important to underscore the gender-related aspects and consequences of this situation. Erica Chenoweth and Zoe Marks elucidate: “Aspiring autocrats and patriarchal authoritarians have good reason to fear women’s political participation: when women participate in mass movements, those movements are both more likely to succeed and more likely to lead to more egalitarian democracy. In other words, fully free, politically active women are a threat to authoritarian and authoritarian-leaning leaders—and so those leaders have a strategic reason to be sexist.”

Rasim Ozgur Donmez and Fazilet Ahu Ozmen emphasize in their book that “the Turkish Republic has been rooted in hegemonic masculinity,” where hegemonic masculinity denotes the patriarchal dominance of the mainstream class or ethnic group, as well as the dominance of men over women. [1] Against this backdrop, a critical analysis of the results of the recent pivotal election reveals that the Green Left Party holds the highest proportion of gender representation, boasting 48 percent female deputies among its total seats. Among the 600 parliamentary members, 50 female members were elected from the AKP, 30 from the CHP, 30 from the Green Left Party, 6 from the İYİ Party, 4 from the MHP, and 1 from the TİP, making up slightly over 20 percent of the total with a collective of 121 women MPs.

Nilden Bayazıt, the General Director of the Ben Seçerim (I Elect) Women’s Platform, interprets these results as a reflection of the fact that “political parties generally do not prioritize women’s inclusion in their candidate lists.” Berrin Sönmez, the Spokesperson of the EŞİK platform (Women’s Platform for Equality), concurs, stating that “in a period focused on elections and alliance negotiations that concern women’s rights and lives, candidate lists should have unequivocally favored equal representation.”

Didem Unal, a postdoctoral researcher at the University of Helsinki, underscores that “AKP’s election campaign demonstrated that anti-genderism was a useful rhetorical tool for the party to reinforce populist antagonisms juxtaposing ‘us’ versus ‘them.’ ‘Anti-genderism’ here denotes an ideological and strategic opposition to a broad spectrum of feminist principles and socio-political reforms and a construction of fears and anxieties around gender in the name of protecting ‘national values’.”

In light of these ideas, it becomes evident that not only the discourses during political campaigns but also the more prolonged language and strategies employed by the AKP have set the groundwork for the state’s transition towards increasingly authoritarian actions and policies, alongside perpetuating gender-based inequalities and injustices. The oscillation between prohibition and subsequent allowance of headscarves in public positions serves as an illustration of how Turkey’s political history, marked by its gendered nature, is further highlighted by a security-oriented perspective. This perspective manifests through matters linked to women, attributing distinct significance and connotations to their roles, status, and lived experiences.

Amidst the gender-focused discussions and measures of the current conservative ruling party deeply rooted in Islamic principles, the AKP, the decision to lift the ban on headscarves arrived after years of restrictions imposed on their use within state institutions. Nonetheless, the gender-related policies implemented by the party did not result in a genuine expansion of freedoms and rights for women. Instead, these policies exposed persistent patriarchal frameworks within the party’s leadership, projecting the archetypal conservative woman as primarily a mother, homemaker, and caregiver. Consequently, the removal of the ban essentially became insignificant in terms of advancing women’s rights.

Following a September 2010 referendum that curtailed the authority of both the judiciary and the military, while concurrently augmenting President Erdogan’s influence in judge appointments, Turkey has increasingly steered towards an authoritarian form of governance. At present, the Turkish government is employing an Islamist narrative to consolidate its backing among the predominantly conservative populace—comprising the majority of voters—by fomenting public discontent against progressive movements linked to Westernization and democratization. Over the past decade, opposition to women’s perspectives, notably those aligned with feminism, has undergone a pronounced surge. Women’s societal roles have gravitated towards more traditional paradigms, with the government deeply enmeshed in shaping personal choices and behaviors. Significantly, areas such as family size, abortion rights, public displays of female laughter, and even childbirth methods have come under state control, frequently in collaboration with influential figures, including male religious leaders. These discussions have persistently framed women’s roles within the context of traditional and Islamist ideologies. Manifestly, a substantial segment of Turkey’s populace endorses this approach, believing that the country as a notable regional power is countering Western imperialism while upholding Islamic conservatism.

The ruling party and government have consistently disregarded calls for the implementation of gender quotas in the political sphere, and their efforts to address gender-related disparities and discrimination, particularly concerning sexual orientation, have proven insufficient. This ultimately culminated in Turkey’s withdrawal from the Istanbul Convention in 2021. As the influence of the AKP government solidified, individuals with diverse ideologies and political stances found themselves subjected to various forms of organized and societal aggression.

According to the World Economic Forum’s 2020 Gender Gap Index, Turkey ranks 129th out of 146 countries surveyed. This ranking takes into account factors such as women’s participation in the workforce, access to education and healthcare, involvement in politics, and the prevalence of femicide within the nation. The deliberate targeting of the Istanbul Convention underscores how populist and authoritarian leaders adeptly utilize gender-related discourse to create stigmatization, eventually leading to state-sanctioned discrimination, violence, and oppression.

In 2022, 334 women lost their lives due to femicide in Turkey, and in 2021, the number was 280. The significant rise in femicide cases is largely attributed to the issue of impunity. This underscores the critical impact of the mindsets, language, and discourses employed by state representatives on women’s tangible engagement in politics and decision-making roles within society. This extends to encompass the actual implementation of laws and actions that influence women’s participation and status.


[1] Dönmez, & Özmen, F. A. (2013). Gendered identities criticizing patriarchy in Turkey. Lexington Books.

SummerSchool

ECPS Academy Summer School 2023 — Populism, war and crises: How populism interacts with crises during wartime?

ECPS organized its third virtual Summer School on July 3-7, 2023, focusing on the interaction between populism and crises which were categorized into five groups: political crisis, economic crisis, cultural crisis, environmental crisis, and health crisis. Keeping in mind that crises vary in nature, and each has different consequences depending on the conjuncture in which they emerge, Summer School examined these five groups by taking into account the repercussions of the current international political context, particularly the war in Ukraine.

ECPS organized its third virtual Summer School on July 3-7, 2023, focusing on the interaction between populism and crises. Our world is going through turbulent times on many fronts struggling with complex challenges emanating from various crises in different spheres of life, and these crises create convenient environments for populist politics. In line with this, in recent years, we have observed the emergence and success of populist parties in a number of countries, and this number is on the rise, including in Europe. These developments align with the conclusion that populism usually occurs within a crisis scenario (Laclau, 1977: 175). Thus, we decided to discuss the relationship between crises and populism at this year’s Summer School. To this end, for practicality, we categorized contemporary crises into five groups and analyzed them accordingly: political crisis and populism, economic crisis and populism, cultural crisis and populism, environmental crisis and populism, and health crisis and populism. Keeping in mind that crises vary in nature, and each has different consequences depending on the conjuncture in which they emerge, we examined these five groups by taking into account the repercussions of the current international political context, particularly the war in Ukraine.

The lecturers for this year’s Summer School were Professor Kai Arzheimer, Professor Jocelyne Cesari, Professor Sergei Guriev, Dr Heidi Hart, Dr Gideon Lasco, Professor Nonna Mayer, Professor John Meyer, Professor Ibrahim Ozturk, Professor Neil Robinson, and Professor Ewen Speed. The program took place on Zoom, consisting of two sessions each day. Over the course of five days, interactive lectures by these world-leading experts discussed from various angles the nexus between populism and the crises we face today.

The opening lecture of Prof Kai Arzheimer explained how populists often benefit from events that are not crises in a strict sense but are framed as such. In turn, populist policies may lead to genuine political crises. The following lecture, carried out by Prof Neil Robinson, addressed contemporary ‘official populism’ developed in Russia in the 2010s and how certain elements of this ‘official populism’ is being contested by new actors following the Russian invasion of Ukraine. 

Political Crisis and Populism

By Dr Kai Arzheimer

 

The Russian-Ukrainian War and the Changing Forms of Russian Populism

By Dr Neil Robinson

 

The third and fourth lectures, presented by Prof Ewen Speed and Dr Gideon Lasco, focused on the complex and contradictory topic of medical populism. Drawing on the work of Laclau, Prof Speed’s session considered how medical populism (particularly from the right) has been developed and used in the context of broader political struggles (e.g., around vaccination or abortion); while Dr Lasco’s presentation reviewed and critically engaged with the concept of medical populism, its elements of spectacularization, simplification, and forging of divisions, as well as the literature on its figurations during the pandemic in different countries.

Health Crisis and Populism

By Dr Ewen Speed

 

COVID-19 and the Evolving Nature of Medical Populism

By Dr Gideon Lasco

 

Moving onto the issue of economic crisis and populism, on the third day, Prof Ibrahim Ozturk talked about the abuse of the negative repercussions of an unmanaged globalization in economics by the populists. His engaging lecture was followed by an 8-part presentation by Dr Sergei Guriev on populism, its evolution, the role of secular economic factors related to cross-border trade and automation, the 2008–09 global financial crisis and subsequent austerity, a discussion on studies on identity politics, trust, and cultural backlash, the gap between perceptions and reality regarding immigration, and the impact of the internet and social media. 

The Abuse of the Negative Repercussions of An Unmanaged Globalisation in Economics by the Populists

By Dr Ibrahim Ozturk

 

The Political Economy of Populism

By Dr Sergei Guriev

 

Tackling the relationship between environmental crisis and populism, Dr Heidi Hart’s speech noted pro-business climate denialism and the surprising overlap between left and far-right ecological activism in Europe and also traced the history of illiberal environmentalism through the Nazi period in Germany to contemporary appropriations of “deep ecology,” with several examples from popular culture that make this ideology more appealing than it might at first appear. Following, Prof Jocelyne Cesari addressed the difference between religious nationalism and populism, highlighted the importance of political history and secular cultures on the political role of religion in any given country, and talked about the international and transnational religious forms of populism.

Populism and Environmental Crisis – From Denial to the New Deep Ecology

By Dr Heidi Hart

 

Why Religious Nationalism Is Not Populism

By Dr Jocelyn Cesari

 

On the final day of the Summer School, Prof Nonna Mayer revisited and nuanced the explanations of right-wing populism in terms of cultural backlash and cultural insecurity, taking the French case as an example. The closing lecture of Prof John M. Meyer discussed the entanglements of climate change politics with populism and argued that opportunities for effective climate change action could be found in a more encompassing conception of populism, one rooted in an inclusive conception of “the people,” and an embrace of counter-expertise grounded in local knowledge of climate vulnerability and injustice.

Cultural Explanations of Right-wing Populism… and Beyond

By Dr Nonna Mayer

 

The Ambiguous Promise of Climate Populism

By Dr John M. Meyer

 

This year’s program was participated by around 50 attendees from all over the world with various backgrounds. They found the opportunity to engage in discussions with the lecturers on the topics mentioned, and they networked with each other in small groups and practiced peer-to-peer learning in a diverse international environment. At the end of the program, participants were offered the possibility of becoming part of a lasting academic and professional network through ECRN (Early Career Researchers’ Network) and the ECPS Youth. 

Case Competition on Populism and Cultural Crisis in Ukraine

The Summer School also included a case competition scheduled as a five-day program between 3-7 July. The aim was to provide a unique learning environment to the participants in which they would learn how to transform their academic knowledge into feasible policy suggestions. 

The Competition tackled a real-life problem within the broad topic of populism, crises, and war, more specifically on Populism and Cultural Crisis in Ukraine. One of the most burning contemporary issues of populism, crises and war is connected to war-torn Ukraine at the moment; therefore, the focus of the case was Ukraine. The groups were expected to draw a broad picture of the current cultural policy of Ukraine by considering the historical and political background and then to choose a specific issue such as the politics of identity, language, cultural symbols, locations where culture constitutes a delicate/problematic matter, Russia’s cultural influence, Ukraine’s pro-western politics and more. 

Participants were divided into teams to work together on solving the case and were expected to prepare policy suggestions. The proposals of the participants were then evaluated by an assessment committee composed of scholars and experts based on criteria such as creativity, feasibility, and presentation skills. On the first day of Summer School, ECPS provided the groups with an information pack that included documents and sources that outlined the case and its context. (Please consult this document for detailed information.) Moreover, each day, a one-hour-long consultation session was arranged for the competitors when the teams could discuss their progress and partake in the case-solving activity together. On the final day of the competition, short presentations were carried out and thoroughly evaluated by the assessing committee, which gave valuable feedback to the attendees.

The Scenario

Participants had to position themselves as a member of the Ukrainian Ministry of Culture and Information Policy advisory board, responsible for advising on the country’s cultural policy. According to the scenario, the board comprised academics, experts, opinion leaders, journalists, writers, artists, civil society members, high-level bureaucrats, lobbyists, and policymakers, and each group should determine its role on the board, which in this situation, had its upcoming annual meeting. During this meeting, members evaluate and critique the previous years’ policies and suggest amendments or new policies. 

As a group, case competition teams chose a specific policy of the current government in a particular location; they tried to figure out how politics interacts with culture and how it influences Ukrainian relations with the EU and Russia, as well as discussed the shortcomings of Ukraine’s cultural policy and elaborated on what kind of policy would be in the country’s best interest. While crafting their suggestions, groups had to remember that the country is at war with Russia and enjoys Western support, particularly from the EU. Therefore, understanding the EU’s current approach to the cultural issues in Ukraine and if the approach needs to be revised were also among the main considerations of the participants.

The Groups and the Winning Project

The participants were divided into seven competing groups, each named after a symbolic Ukrainian city (Kherson, Lviv, Kharkiv, Poltava, Lugansk, Odesa, Mariupol). The teams tackled a wide range of cultural policy issues in Ukraine, such as the protection of minority rights, the conservation of collective memory of war through the creation of commemorative sites, the proposal of a cultural awareness campaign, the protection of Ukrainian cultural heritage through artistic freedom of expression against the war, the preservation of cultural sites of Odesa and active involvement of citizens in the conservation of UNESCO World Heritage Sites in Ukraine, and the introduction of a post-war Legislative Framework for Minority Language Protection. The winning Lviv team presented a case on Decommunization in Ukraine: Policy Recommendation for a Balanced Approach and was awarded a special recognition document for their outstanding performance. 

All in all, our five-day schedule provided young people with a dynamic, engaging, and interdisciplinary learning environment with an intellectually challenging program presented by world-class scholars of populism, allowing them to grow as future academics, intellectuals, activists and public leaders. Participants had the opportunity to develop invaluable cross-cultural perspectives and facilitate a knowledge exchange beyond European borders.

 

DOWNLOAD CASE COMPETITION INFORMATION PACK

 


 

Feedbacks From Participants

“The Summer School was a great opportunity to learn a lot. I became acquainted with so many scholars and researchers and make connections during Q&A sessions as well as during the case competition. It was an amazingly fruitful week in all senses.” 

Olena Siden, PhD Student in Philology, at Petro Mohyla Black Sea National University Mykolaiv, Ukraine.

 

“This program is greatly insightful, inspirational and challenging in terms of how to deal with the highly complex phenomena of populism. It helps a lot for me to make intellectual reflection and recalibrate the specification of my research on populism.”

Hasnan Bachtiar, LLB. PhD student at the Alfred Deakin Institute for Citizenship and Globalisation (ADI), Deakin University, Burwood, Victoria, Australia and Director of Research at Rumah Baca Cerdas (RBC) Institute Abdul Malik Fadjar, Indonesia.

 

“The summer school on populism studies was very comprehensive, and all the sessions were filled with fascinating insights and perspectives. It helped me to explore every aspect of populism studies in detail and foster a deeper understanding of its complexities and implications. The interactive nature of the summer school was particularly commendable. The group discussion and case competition session allowed for engaging and stimulating conversations among participants. It has truly been an inspiring and transformative journey, and I am confident that the knowledge and insight gained will have a great impact on my academic and professional life.” 

Shyam Kumar, Research Scholar at Jamia Millia Islamia, New Delhi, India 

 

“The lecturers who spoke on populism were remarkable, providing me with invaluable insights and perspectives. Additionally, the inclusion of a discussion room following the lectures was an excellent idea. It provided an opportunity for me to engage in fruitful discussions, seek clarification on any confusing aspects, and raise pertinent questions.”

Hilal Cibik, PhD Researcher in Legal Populism, Exeter University

 

“The sessions covered various aspects of populism, like, socio-political implications and its impact on contemporary democracies. The inclusion of multidisciplinary perspectives helped me gain a comprehensive understanding of the subject matter. I particularly appreciated the quality of the instructors and their expertise in their respective fields. Their ability to present complex concepts in a clear and accessible manner greatly enhanced the learning experience. The interactive nature of the sessions, with opportunities for questions and discussions, fostered an engaging and collaborative environment that encouraged active participation. The selection of the case study provided us with valuable insight into the different manifestations of populism. One aspect that I found especially beneficial was the emphasis on critical thinking and analysis. The program challenged participants to examine populism from various angles, considering its advantages and drawbacks. This approach allowed for nuanced discussions and encouraged us to question our assumptions and biases.”

Junaid Amjad, PhD Scholar, Western Sydney University.