Easter festival in the folklore village of Hollókő, Hungary: On April 18, 2022, as part of the tradition, men sprinkle water on women in celebration. Photo: Shutterstock.

Diasporas Intertwined: The Role of Transborder Hungarians in Hungary’s Diaspora Engagement

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Please cite as:

Molnar, Judit. (2024) “Diasporas Intertwined: The Role of Transborder Hungarians in Hungary’s Diaspora Engagement.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). December 20, 2024. Doi: https://doi.org/10.55271/pp0045

 

Abstract

In the Hungarian context, the term ‘diaspora’ can refer to two types of communities: those formed through emigration and those emerging from the Treaty of Trianon redrawing borders in 1920. While emigrant-diasporas increasingly adopt migration as a political stance, transborder Hungarians’ strong desire to uphold their national identity aligns them with Fidesz’s nationalist narratives. It highlights their potential as agents of Hungary’s emigrant-diaspora outreach. In this paper, I explore how and to what results the two remarkably different experiences of national identity are bridged by Hungary in attempts to revive the historic nation through emigrant-diaspora engagement.

Keywords: nationalism, diaspora politics, transborder Hungarians, emigrant-diaspora outreach, state-led transnationalism

 

By Judit Molnar*

Introduction

“Fidesz received 94% of the votes of Hungarians outside the borders,” reported the 24.hu online portal after the 2022 Hungarian elections. This statistic might seem surprising for those familiar with recent emigration from Hungary. In response to the autocratic and populist government, which increasingly infringes on democratic principles, politically motivated emigration has slowly but steadily replaced the economic emigration of Hungarians first triggered by the 2008 financial crisis (Sampson, 2021; Örkény, 2018; Moreh, 2014; Ayodele, 2018). Hallmarked by events such as the expulsion of forward-thinking educational institutions like Central European University, the aggressive campaign pushing women into traditional childbearing roles, and severe limitations placed on the LGBTQ community, many Hungarians opted to start a new life abroad driven by a yearning for a more liberal political environment. For this reason, recent Hungarian migrants can be increasingly interpreted as having ‘voted with their feet’, a concept Triandafyllidou and Gropas (2014) used to describe resistance to the regime underlying the decision to leave. As such, the Hungarian communities forming in Western Europe can be seen as counter-diasporas, as highlighted by Szily’s 2018 report, which shows that only 7% of those living in London would vote for Fidesz. Similarly, a 2022 poll by the 21 Research Center involving 5000 Hungarians abroad found that only 11% supported the governing party (Rutai, 2022).

Therefore, it is vital to understand the people behind the 94%. According to Brubaker (1996), there are two types of diasporas: those that result from people crossing borders and those that emerge from borders crossing people. When the Treaty of Trianon that closed World War I in 1920 detached two-thirds of Hungary’s territory and attached them to surrounding countries, many ethnically Hungarian people found themselves under the sovereignty of another state overnight. As Feischmidt (2020: 130) argues, memory politics fuelled by the Trianon cult “became the engine of new forms of nationalism.” In 2004, a national vote was held on whether transborder Hungarians[1] should be granted Hungarian citizenship but failed due to low turnout. Despite this, when Fidesz came to power in 2010, they passed legislation granting dual citizenship to transborder Hungarians, followed by voting rights in 2011. The intergenerational trauma of being separated from Hungary, despite a strong Hungarian identity, made people living on these territories keen to support Fidesz’s nationalist agenda. As such, they became allies of the Orbán government’s nation-building efforts, not least when Fidesz turned its attention to the recently emigrated population through large-scale diaspora outreach.

The past decades have seen growing interest among social scientists in how home countries exert control over their emigrated populations transnationally. State-led transnationalism is defined by Goldring (2002: 64) as “institutionalized national policies and programs that attempt to expand the scope of a national state’s political, economic, social, and moral regulation to include emigrants and their descendants outside the national territory.” While the forms, goals, and extent of such involvement may vary (Levitt, 2001), Portes (1999) emphasizes that state-led transnationalism is driven by economic and political gains from the diaspora, leveraging emigrants’ feelings of belonging to encourage remittances, investment, voting, or lobbying in favour of their home state. According to Margheritis (2007), state-led transnationalism is typically implemented through political discourse that reinforces national ties and recognizes those living abroad as part of the nation. Gamlen (2008) further notes that diaspora narratives empower migrants by constructing transnational collective identities, elevating people who once saw themselves as minorities to being part of a global network.

With half of the world’s states estimated to engage in some form of diaspora outreach (Gamlen et al., 2013), research on diaspora engagement has become a key area of enquiry for the social sciences, which has been conducted with the primary aim of analyzing the contributions emigrants make within such frameworks. However, less attention has been paid to the micro-level implementation of these schemes, including the role of facilitators and the affective responses evoked in the targeted population. These responses are crucial in understanding how autocratic systems relying on populist narratives achieve their goals, as populism depends on provoking relevant emotions. In my ethnographically inspired paper, I focus on incorporating transborder Hungarians in Hungary’s emigrant-diaspora outreach. I am interested in how their cultural identity is used to promote Hungary’s nation-building efforts, what narratives accompany their presence from the side of the home state, and what response this prompts in the emigrant-diasporas. I undertake the enquiry to uncover how the two remarkably different experiences of ethnic identity and connectedness to the homeland amongst transborder Hungarians and emigrants from Hungary are bridged by Hungarian populist discourse in the country’s attempt to govern its diasporas across borders and reconstruct the historic nation. The data used in this paper was collected in London, UK, in 2022/23 and Dublin, Ireland, in 2016/17. All proper names, including those of organizations, are pseudonyms.

‘Hungarians Can Only Be Replaced by Hungarians’

It was my first visit to the Hungarian House, one of London’s longest-standing and most prestigious Hungarian diaspora institutions. The occasion was Whit Sunday, for which a ball with a three-course dinner, folk dancing, and live music had been organized. As I did not know anyone, I booked a randomly assigned seat. Once everyone arrived, we took our places and did a round of introductions. When it was my turn, my short monologue prompted one of my tablemates to jokingly comment: “We can hear from your accent that you are not from beyond the borders, but don’t worry, we will still talk to you.” It was then that I realized that on my table of 14, I was the only person who had migrated from within the current borders of Hungary. As my research unfolded, it became somewhat of an ethnographic commonplace to find transborder Hungarians dominate Hungarian events in London, even though most of them had never lived in Hungary. Some did not even hold Hungarian citizenship. While I initially found their overwhelming participation surprising, it can be explained by the place they have historically occupied in their respective home countries as ethnic minorities. Since the Treaty of Trianon attached two-thirds of Hungary’s territories to surrounding countries in 1920, transborder Hungarians cultivated their Hungarian identity under often oppressive regimes of the bordering countries, which have limited their freedom to practise their culture, most notably through restrictions imposed on the use of their mother tongue. Seeking out the company of other Hungarians for cultural preservation activities has thus become a crucial aspect of their lives. Moreover, they have been the beneficiaries of Hungary’s outreach for much longer than the emigrant population, with many schemes aimed at emigrant-diasporas modelled on initiatives successful in transborder communities.

At the core of diaspora politics is a concept shaped by the state that defines which groups constitute the nation, how co-nationals are connected, and what role the state fulfils in their lives. Verdery (1994) explains that the term ‘nation’ can refer to citizenship comprised of shared sovereignty rooted in political participation. However, it can also denote an ethnic connectedness, whereby a nation consists of individuals sharing a common language, history, or culture. In an ethnic understanding of the nation, political identity is defined by shared language and culture, while in a civic one, by shared citizenship and loyalty to political institutions. Verdery (1998) claims that unlike democratic constitutions in the West, where sovereignty resides with individual citizens, Eastern European constitutions often grant sovereignty to an ethno-nation. Although no state’s borders contain an ethnically uniform population, nations in Eastern Europe have historically been imagined around ethnocultural homogeneity, which members of the nation are expected to maintain. These expectations have often led to political measures, with Hayden (1992) proposing ‘constitutional nationalism’ to describe legal processes that privilege members of an ethno-nation.

Hungary is a clear example of a state that assigns national belonging on an ethnic basis. Since the turnover, there has been a strong emphasis on ethnic similarity as the organizing principle of the nation, with transborder Hungarians playing a crucial role. This was reflected in the 1989 amendment of The Fundamental Law of Hungary, which included a new section on the state’s commitment to them: “Bearing in mind that there is a single Hungarian nation that belongs together, Hungary shall bear responsibility for the fate of transborder Hungarians, and shall facilitate the survival and development of their communities; it shall support their efforts to preserve their Hungarian identity, the assertion of their individual and collective rights, the establishment of their community self-governments, and their prosperity in their native lands, and shall promote their cooperation with each other and with Hungary” (Article D of The Fundamental Law of Hungary).

After Fidesz came to power in 2010 with a clear nationalist agenda, the Constitution and The Fundamental Law of Hungary were amended again to reflect a stronger sense of interconnectedness with Hungarians outside the borders, including transborder Hungarians and emigrants. While the old Constitution already stated that the president of Hungary represents the voice of all the world’s Hungarians inside and outside Hungary (Verdery, 1994), the new documents went further, emphasizing a ‘single Hungarian nation’ that transcends borders. The new Constitution includes the oath “to preserve the intellectual and spiritual unity of our nation torn apart in the storms of the last century” (Körtvélyesi, 2012).

As illustrated by Hungary’s severe response to the refugee crisis of 2015, despite the alarming decrease in Hungary’s population due to outmigration, ageing, and declining birth rates, Hungary seeks to compensate for these numbers exclusively through ethnically Hungarian people. As Viktor Orbán stated at the 9th plenary session of the Hungarian Diaspora Council in 2019, “Hungarians can only be replaced with Hungarians” (kormany.hu). Joppke (2005) argues that right-wing nationalist parties engage co-ethnic populations abroad to counterbalance growing immigration and sustain the dominant national group’s claims over the state. Since 2010, 1374 billion HUF has been spent on national politics (kormany.hu). Notable schemes include the Bethlen Gabor Fund, which provides financial support for transborder and emigrant communities (Kántor, 2014); the Rákóczi camps organized to provide an opportunity for young people in the diaspora to visit the homeland; the Balassi Programme that enables Hungarian language training in Hungary; the Diaspora Scholarship, which brings talented young people of Hungarian roots to Hungary for study; ReConnect Hungary, the Hungarian birthright program; and the Julianus and Mikes Kelemen Programmes, which focus on preserving material culture in the diasporas.

Exemplary Communities of National Consciousness

In 2013, the Hungarian State Secretariat for Nation Policy introduced a new scheme called the Kőrösi Programme, which soon evolved into the flagship project of Hungarian diaspora engagement. Aimed at strengthening national identity in Hungarian emigrant-diasporas worldwide and consolidating ties between Hungary and its population abroad, young intellectuals have been delegated to locations with significant Hungarian populations. The Hungarian state had previously mapped independently emerging ethnic organizations to offer them state-affiliated status, which the facilitators would support. They would be in charge of organizing the community, disseminating knowledge, and conducting educational activities, which include teaching language classes, folk dancing and traditional instruments, facilitating scouting, and organizing events to commemorate national holidays. Facilitators are recruited through a competitive selection process and are required to “possess outstanding professional expertise relevant for the Hungarian diasporas and to have actively engaged in community organizing, traditionalist activities” (website of the Kőrösi Programme, 2018).

Transborder Hungarians have played a crucial role in the Kőrösi Programme. A quick look at the profiles listed on the programme’s website highlights that since its inception, around 60% of facilitators have been from transborder territories each year. Some had never lived in Hungary before their assignment and may struggle to provide in-depth knowledge about contemporary life in Hungary. However, their expertise in traditional cultural forms has often been prioritized, because, as described in the Policy for Hungarian Communities Abroad: Strategic Framework for Hungarian Communities Abroad (2013), transborder Hungarians “to the universal Hungarian culture is invaluable.” Amongst the detached territories, Waterbury (2023: 32) underlines explicitly the role of Transylvania in the nation’s cultural identity, describing the region as having a ‘mythical significance’ to Hungary, considered the ‘cradle’ of Hungarian civilisation […] and the Transylvanian rural Hungarian populations as the makers and carriers of ‘real’, ‘archaic’ and ‘authentic’ Hungarian culture.” 

Their adequacy for these tasks was widely acknowledged. In a conversation with the first Kőrösi facilitator sent to Dublin in 2015, she confided in me her sentiment that she would never be as good at the job as transborder Hungarians, although she noted that some of these feelings stemmed from how the state labelled the two groups: In my opinion, the ideal candidate was [mentions the name of the delegate sent to a different location in the same year of the programme], because on the one hand, she is from Transylvania, so that is somehow important. These days those who are not from Hungary are often considered more Hungarian than us, excuse me for my honesty. But yes, her identity is different from mine as somebody from Budapest. For me it is like I am Hungarian and then what? I am that and full stop. But for her, she and her parents and grandparents all had to fight for it. To keep it alive. So, it is crucial to her identity.”

Pogonyi (2015) argues that, unlike most diaspora schemes globally, Hungary’s outreach to its emigrated population was not devised to mobilize people for political or economic gain but to folklorize the emigrated population to strengthen Fidesz’s nationalist image. Analysing diaspora as a claims-making tool (Brubaker, 2005), Pogonyi defines Hungarian diaspora outreach as a non-instrumental identity project. Its principal goal is to reverse assimilatory tendencies, prevent intermarriage, and promote Hungarian national identification through education programs and a network of institutions reinforcing national identity. This is echoed in the Policy for Hungarian Communities Abroad: Strategic Framework for Hungarian Communities Abroad (2013), which claims that “the borders of the nation stretch as far as the influence of the national institutions, which help maintain the national identity”.

To incentivize Hungarians to (re-)cultivate their Hungarianness, the state has identified transborder Hungarians as indispensable. According to Fidesz’s discourse, transborder Hungarians are the exemplary communities of national consciousness and the kind of ideal citizens that emigrants should aspire to become. While historically, emigrants’ treatment by the Hungarian state went from “fascist criminals, class enemies, and useless, workshy rabble” (Kunz, 1985: 102) in the 1950s and 60s to traitors who placed their well-being above that of the homeland after 1989 (Herner-Kovács, 2014), transborder Hungarians have stayed framed as loyal victim communities. Placing them at the centre of diaspora schemes thus applauds them for preserving national consciousness for over a century despite often repressive circumstances. Hence, their presence communicates the Hungarian state’s expectations to all its citizens abroad.

As Kiss and Barna (n.d.) highlighted in the early 2010s, transborder Hungarians increasingly fail to consider Hungary as the primary destination of their emigration projects and, instead, tend to venture further afield. For people in the transborder territories without European Union membership when Hungary joined the EU in 2004 or under labour movement restrictions like Romanians after accession in 2007, Hungarian citizenship served as a passport to the West. Consequently, a growing number of transborder Hungarians decided to migrate to countries that they perceived as economically more viable than Hungary. Still, once in the country, they often sought out Hungarian diaspora organizations to join for sentimental reasons. It is therefore essential to highlight that while the involvement of transborder Hungarians in diaspora communities generally occurred out of their own will and enthusiasm, their presence is often interpreted through the lens of dominant Fidesz narratives, which influences not only their reception and integration opportunities in the community but also the extent to which their views are welcomed.

My fieldwork revealed that their presence often exacerbated resistance from the emigrant community against the government. On the one hand, they played a cultural revitalization role that was appreciated by families with young children and sensitized Hungarians to the fact that the ability to practise one’s identity, language, and culture should not be taken for granted. However, precisely the fervent practice of culture and strong national identity repelled emigrant Hungarians. Outbursts of appreciation for being Hungarian often made Hungarians from Hungary cringe, with critical remarks about what was commonly perceived as ‘magyarkodás.’ ‘Magyarkodás,’ a word that means the active cultivation of being Hungarian, denotes an overly zealous attitude towards expressing one’s Hungarian cultural identity. My informants saw ‘magyarkodás’ as irritating and something to be avoided, mainly due to its close association with the Orbán government and its expropriation of national symbols.

Such sentiments frequently translated into discriminatory remarks from Hungarians. While they welcomed the transborder Hungarians’ efforts to ensure the continuity of events, they complained that they were pushing them out of an organization that was supposed to be theirs. When I inquired into such feelings, I found that many had held resentment towards transborder Hungarians since their time in Hungary. Common reasons included the feeling that they were taking jobs and opportunities meant for locals, with many believing transborder Hungarian networks were strong and helped them get ahead quickly. Additionally, a large part of the resentment stemmed from the perception that these people received priority treatment from the Hungarian state, which seemed to care more about them than its citizens. For example, when the Hungarian state replaced the beloved priest of the community with a Csángó [ethnic Hungarians of Roman Catholic faith mainly living in the Romanian region of Moldavia] priest, it resulted in tangible resistance from the community, who complained about his unusual choice of Hungarian words, but most of all, his incorporation of nationalist sentiments in his sermons.

During my fieldwork, the Hungarian House was undergoing a slow but steady transition. Originally a refuge for all Hungarians who left their homeland after the World Wars, it became a vibrant place for Hungarian social and religious life since 1956, with the arrival of refugees fleeing the revolution against Soviet occupation. To this day, the leadership primarily consists of people who left Hungary during that time. They hoped to pass on roles to Hungarians who arrived post-accession. Still, since this group enjoyed a transnational lifestyle involving frequent trips home, they did not feel a strong need to cultivate their culture through diaspora organizations. Eventually, the group that took the initiative were transborder Hungarians, much to the dismay of the older generation. According to a transborder Hungarian committee member, the biggest challenge they faced was creating peaceful coexistence with older members, who viewed transborder Hungarians with growing suspicion. Despite this, the Hungarian House inevitably shifted towards becoming a predominantly transborder Hungarian organization, which ensured its continuity and gave it a cultural character that many of my informants from Hungary found hard to identify with.

Tapping the Diaspora’s Political Remittance Potential

On 2nd October 2016, the new Kőrösi facilitator in Dublin organized a memorial walk in the Glendalough mountains to honour Áron Márton, the bishop of Transylvania who dedicated his life to promoting Hungarian culture despite the oppressive Romanian government. As the facilitator came from a region of Serbia with a large ethnic Hungarian population, everybody understood that this commemoration was a project of personal importance to her. However, few understood why the meeting point was in front of the Hungarian Embassy in Dublin. As we later discovered, it was the day of the referendum on vetoing Brussels’ proposal to distribute incoming asylum seekers across the EU. As soon as the cars started arriving, the facilitator would quickly usher everyone into the Embassy, emphasizing that it was the duty of everyone with any national feelings to cast a vote.

Transborder Hungarians and the European Union (EU) represent two opposing poles in Fidesz’s thinking. According to Mudde and Kaltwasser (2017), populism divides society into two homogenous groups: the ‘pure people,’ associated with the nation, and the ‘corrupt elite,’ which hinders the nation’s unity. Populism’s belief that the people’s will is clear fosters authoritarianism and illiberal attacks on perceived threats to national homogeneity. Populist leaders argue that real power lies not with democratically elected officials but with illegitimate forces like organizations and bureaucracies undermining the people’s will. Hungarian populist discourses stem from a fear of external threats to national unity, often framed through the memory of Trianon. Anti-elite sentiments target foreign or supranational institutions, like the EU, frequently blamed for promoting a globalized outlook that conflicts with the national one. Like other xenophobic populists in Europe, Hungary views the EU as representing the interest of ‘aliens’ that threaten the nation’s purity, from which ‘the people’ must be protected. In this logic, if the EU is the villain, transborder Hungarians are glorified as the ‘true’ people who can save the nation.

The Orbán government has long relied on transborder Hungarians for support in national elections and referenda by making voting significantly easier, effectively allowing them to tilt the results. As Herner-Kovács (2020) explains, transborder Hungarians have come to represent a potent political remittance potential to the state as “politically active and organized communities with strong and effective ties to Hungary” (1161). Since they represent a predictable voter base, those with non-resident Hungarian citizenship – and thus the right to vote – have been granted access to letter voting. After Fidesz enabled ethnic Hungarians abroad to apply for citizenship, nearly half a million have benefitted from the opportunity. Patakfalvi-Czirják (2017) argues that this created a moral obligation, and transborder Hungarians’ overwhelming support can be seen as a ‘vote of gratitude.’ Their perceived duty to defend Fidesz became especially evident during the 2022 campaign when the opposition leader was rejected by local representatives of several transborder territories (Bereznay, 2022).

Recent Hungarian emigrants to Western Europe, often perceived as critical of the Orbán regime and likely to vote for the opposition, face limitations in their election participation. In 2022, Hungarians in the United Kingdom were restricted to only three polling locations despite the 15 that the community lobbied for (Czinkóczi 2022), which meant a 1000-kilometre journey for some voters. Outraged by these arrangements, the Hungarian diaspora self-organized itself to fundraise money to support the travel costs of those who wanted to vote but could not afford to travel. The discrepancy between the opportunities given to transborder communities and emigrant-diasporas to exercise their democratic rights is apparent. This led Waterbury (2023: 1) to assert that the “2022 Hungarian parliamentary election highlights the phenomenon of competing external demoi, a situation that emerges when an incumbent government differentially enfranchises and mobilizes different external national communities for electoral purposes, thus triggering a competing mobilization of external voters by nonincumbent political actors.” 

Incidents of transborder Hungarians incentivizing emigrant-diaspora members to vote have not been well received among the emigrant-diasporas. The unequal arrangements have generated feelings of jealousy and a sentiment that the Hungarian state prioritizes transborder Hungarians’ preferences about the direction in which the country is headed. Hungarians from Hungary find it unfair that people who may have never lived in Hungary would decide on issues affecting those living there. Among the emigrant-diaspora in London, three attitudes emerged toward voting. Some stated that they did not want to impact the outcome since they had committed to the UK. Though not planning to return, others felt responsible for the fate of their families and friends still in the country and found it important to vote. The third group insisted on voting, emphasizing that they would consider the return if Fidesz lost power. As such, to make sense of Fidesz’s overwhelming victory in the 2022 elections, a frequently uttered evaluation amongst emigrant Hungarians was that ‘Hungarians had no chance as the transborder Hungarian allies of Orbán decided the outcome,’ even if, their numbers are too small to have a significant impact.

‘The Carpathian Basin Coming Together’

Frigyes was impossible to miss in the Hungarian community in Dublin, not only because his manners were reminiscent of early 20th-century Hungarian novels – a literary period that inspired him greatly. Having initially migrated for economic reasons from the Hungarian-speaking region of Slovakia, Frigyes spent nearly a decade in low-paid service jobs, but eventually, he decided it was time to reap the benefits of his hard work: he registered as unemployed and committed himself entirely to the diaspora community. His enthusiasm was driven by a sense of finally being recognized as Hungarian after having experienced repression as a minority in Slovakia and as inferior in Hungary: Borders have disappeared. It is a huge thing that for example at the [mentions specific event in Dublin] there are almost as many people from the transborder territories like from the mother country. […] Here, the fact that everybody is Hungarian is so natural that it is not even a question. Just like it is evident for you that you are Hungarian, not a question and is something that you take for granted. For me, it is a huge thing to see the Carpathian basin coming together, that the nation has come together and to see that this is not something unimaginable, but something that can actually function.”

Once facilitators began arriving in his community, Frigyes recognized himself as a Kőrösi facilitator: having dedicated years to supporting the diaspora community in Dublin, he was confident that he could excel at the task and thus decided to apply for the position. The application process was not straightforward, as it required first acquiring Hungarian citizenship, which posed a challenge. Slovakia, in opposition to Hungary’s policy of granting citizenship to transborder Hungarians, did not recognize dual citizenship. Despite this, Frigyes was determined and, in a bold move, gave up his Slovakian citizenship. Although he hoped to be assigned back to Ireland, he was open to taking on the role in any Hungarian diaspora community worldwide, indicating that his commitment was ultimately not to his host country but to the newfound freedom to be Hungarian fostered by emigrant-diaspora spaces. Shortly after, another transborder Hungarian from the Dublin diaspora followed suit and stayed in the job with her assigned community ever since.

Transborder Hungarians thrived in every diaspora community I studied, often attributing their success to the emigrant-diaspora space, which allowed them to express their Hungarian identity fully. Placing a great emphasis on national identity and cultural practices, they regularly attended diaspora events, which they described as giving them a sense of integration into the nation for the first time. Although some had spent much of their lives in Hungary, they described facing xenophobia and resistance from locals. One participant explained that identities are born out of people’s need to differentiate themselves from the people around them based on the ‘us vs them’ formula. Nonetheless, as the population of Hungary is relatively homogenous, there is not much option to create such distinctions. Therefore, as he put it, discrimination is often not based on fundamental differences but on perceptions that “paint one with the colours of the nation and the other one with the colours of distance.” In Ireland, however, where all Hungarians became a minority, it was a natural instinct to come together to maintain their identity, forming a unified community. While many transborder Hungarians initially arrived in Ireland to return to Hungary, their participation in the diaspora led them to reconsider that intention, as their connection to the home community conflicted with the fulfilment that emerged from being part of a cohesive Hungarian group abroad.

Rooted in this experience, in Ireland, transborder Hungarians felt that with their presence, they were actively contributing to a new definition of national unity, which involved the spreading of irredentist ideologies. As one of my participants explained, she had plans to bring her experience back home to Transylvania, but she often felt side-tracked by feelings experienced in her diaspora community. She explained, “They seem to like the thought of big Hungary and appreciate people from these territories a lot. And I find it fantastic to get this feeling. I always get goosebumps”—such processes aligned with Fidesz’s agenda. As Lowe and Peto (2013) emphasize, irredentist narratives are forever present in modern Hungarian politics. While Orbán has never specifically claimed to intend to re-attach the lost territories to Hungary, he consistently peeves neighbouring countries with the close ties he maintains with transborder Hungarians, not least by designating 4th June – the anniversary of the Treaty of Trianon – as a ‘day of national unity.’ Lowe and Peto also note that Hungarian everyday life is scattered with allusions to the detached territories inherently belonging to Hungary, including the generalised use of the term ‘mai Románia területén’ [on the territory of current-day Romania] and weather forecasts showing temperatures for the detached territories. As Sava (2020) further illustrates, since 2018, Hungary has also opposed Europe’s celebration of the end of the two World Wars as moments of reconciliation and European integration, instead hoarding resentment against Western states for letting the Trianon Treaty happen.

At the New Year’s Eve ball at the Hungarian House, as the clock struck midnight, three anthems played to usher in the New Year: The Hungarian national anthem, the British national anthem, and finally, the anthem of the Székely people, an ethnic Hungarian group primarily living in Harghita, Covasna, and Mureș counties of Romania. I was already accustomed to hearing this anthem at Hungarian church services, so I did not question its inclusion in such an event. However, a fellow participant was visibly confused and asked, “What is this? Is this something from here? I’ve never heard it before!” When another person explained what it was, the first person sighed and made a face, clearly disapproving of the choice. When I inquired with the operating director of the event, he explained that the decision was personal, as he felt the anthem was meaningful and dear to many attendees. Other transborder Hungarian attendees justified the inclusion by referring to Fidesz’s decision to replace the European Union flag with the Székely flag on the National Parliament—an act many Hungarians from Hungary saw as provocative and irredentist. The incident highlighted the complex dynamic that Hungarian diaspora members often faced. By practicing their culture at the Hungarian House, they were forced to navigate the delicate balance between balancing a cosmopolitan European identity, which had helped their integration into the UK, and the growing nationalist and irredentist sentiments within the diaspora community, which suddenly seemed like a pre-condition to keeping their traditions alive.

Conclusion

Populism is a tool of isolation that works well with the restrictive ideologies of nationalism as illustrated by the recent political processes unfolding in Hungary. Nationalism centres on the nation as a community with shared values, culture, and identity and emphasizes the importance of sovereignty and independence. It frames the country as being threatened by external or internal forces, such as immigration, foreign influence, or globalization, to which the antidote is people loyal to the nation-building process through their insistence on the practice and preservation of the authentic culture pertinent to the nation. In the Hungarian context, Fidesz has identified transborder Hungarians as key allies for their patriotic feelings regarding Hungarian culture that evolved due to a century’s worth of being a minority. 

In this paper, I enquired into one specific context in which their help in promoting nationalist narratives was relied on, namely the diaspora outreach programmes of the Hungarian state targeting recently emigrated Hungarians to the West of Europe. In line with the goals of diaspora engagement, their involvement was aimed to boost nationalist pride and cultivate Hungarian culture, incentivize voting behaviour on the side of Fidesz, and an irredentist approach. Further to the government being invested in mobilizing transborder Hungarians for such purposes, what enhanced their collaboration was that these people found a unique haven of identity preservation in emigrant-diasporas. In London and Dublin, transborder Hungarians thrived in emigrant-diaspora communities, primarily due to the deterritorialised nature of diaspora spaces. The territorial detachment from their country of origin and from Hungary rid them of the resistance of the states whose territories they used to reside on and the resistance of Hungarians in Hungary, who often perceived them as unwanted migrants. While, on the one hand, this new space empowered them to cultivate their Hungarian identity without limitations, at the same time, it reinforced their alignment with the Hungarian state’s goals: regardless of whether they supported Fidesz, their participation took places within dominant Fidesz narratives and as such, through their presence, Fidesz found a way to penetrate emigrant-diaspora spaces.

Nonetheless, the response was mixed. While the two communities studied were geographically not too far apart, the context differed: the Irish diaspora community in 2016/17 consisted of recent emigrants who were only trying to find their feet in the country. Most of these emigrants identified as economic migrants with plans to return. Thus, they were keen to stay in touch with their Hungarian roots and identified membership in the community of compatriots as a pre-condition to their success in the country. As such, the atmosphere in diaspora spaces was more community-oriented and forgiving of differences. However, in the case of the Hungarian House in London, which principally emerged out of political migration, people were less welcoming of state narratives and often penalized individuals who were seen to represent the home state’s ideologies. Nonetheless, in a community where most people lived transnational lives and felt equally invested in their host country, transborder Hungarians were often the only people motivated enough to invest time into keeping the community of Hungarians alive. By taking on such roles, they were transforming the very texture of what being part of an emigrant-diaspora meant: spaces of political resistance transformed into venues expressing nationalistic sentiments, reproducing Fidesz’s narratives. While on the surface, aligning transborder Hungarians with Hungarian diaspora outreach highlights a clever political move, it remains to be seen what impact this strategy can achieve. From the evidence gathered, it seemed that the long-term effect might be counter-productive and might result in the withdrawal of Hungarians from spaces dedicated to the preservation of Hungarian culture as they increasingly fail to identify with the state-led processes unfolding in them, thus undermining the very goal of diaspora outreach.


 

(*) Judit Molnar is a PhD researcher of Anthropology at the University of Oxford, where her research focuses on the correlations between home state ideologies and the cultivation of diaspora subjectivity amongst first-generation Hungarian and Venezuelan migrants to London, the United Kingdom. Judit holds a research Master’s in Cultural and Social Anthropology from the University of Vienna and another Master’s in Cultural Studies from the University of St Andrews. Judit has engaged with Hungarian diasporas in Ireland, Argentina, and the United Kingdom. Before coming to Oxford, she was a diaspora facilitator of the Hungarian State Secretariat for Nation Policy. She has also worked with the UN’s International Organization for Migration, focusing on the Venezuelan migration crisis, and the European Commission’s Cabinet for Education, Culture, Youth and Sport, researching ways to foster a pan-European identity.


 

References

Article D of The Fundamental Law of Hungary. (2018). Website of the Hungarian Government. Accessed September 22, 2018. http://www.keh.hu/the_fundamental_law/1536-The_fundamental_law_of_Hungary*&pnr=2

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Sampson, F. (2021). Orban’s Hungary: Lack of Freedoms Becoming the Motivation for Hungarian Emigration. CUNY Academic Works: Unpublished Master’s Dissertation.

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Szily, L. (2018). Londonban kábé 3/4-e lett volna egy Jobbik-LMP-Momentum-kormánynak [In London, a Jobbik-LMP-Momentum Government would have Received 3/4 of the Votes]. Accessed December 17, 2024. https://444.hu/2018/04/10/londonban-kabe-34-e-lett-volna-egy-jobbik-lmp-momentum-kormanynak.

Triandafyllidou, A. and Ruby G. (2014). ‘Voting With Their Feet’: Highly Skilled Emigrants From Southern Europe. The American Behavioral Scientist 5(12): 1614–1633.

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[1] In academic literature, the term ‘kin-state minorities’ is also frequently employed.

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How Populism and Culture Wars Affect Fundamental Rights

Abstract

This paper examines the intricate relationship between populism, culture wars, and fundamental rights. It explores how the rise of populist movements and the intensification of culture wars reshape the interpretation and implementation of fundamental rights, often polarizing societal values and threatening democratic principles. By delving into the mechanisms underlying these phenomena, the paper highlights how populism amplifies ideological divides, leveraging culture wars to contest principles of equality, freedom of expression, and social justice. The study categorizes populism into economic, political, and cultural strands, analyzing their combined effects with culture wars on the discourse and practices of democracy. Using examples such as the rollback of reproductive rights in the United States and the use of nationalist narratives in Brazil and India, the paper underscores the tangible consequences of these dynamics. This exploration reveals the challenges these contentious forces pose to the principles of democracy, human rights, and social cohesion, as well as their influence on competing democratic models: liberal, majoritarian, and minoritarian.

Keywords: populism, culture wars, fundamental rights, democracy.

 

By João Ferreira Dias

Introduction

Populism, characterized by its dynamic appeal to ‘the people’ against perceived elite or establishment forces, has gained significant traction worldwide, manifesting in diverse forms. These range from economic populism, with its emphasis on wealth redistribution and anti-establishment sentiments, to political populism, which focuses on governance and anti-elite narratives, and cultural populism, which capitalizes on identity politics and nationalistic sentiments. Each strand intersects uniquely with culture wars, conflicts that revolve around competing values, beliefs, and identities, deepening societal polarization.

The synergy between populism and culture wars presents substantial challenges to interpreting and protecting fundamental rights such as freedom of expression, equality, and the right to privacy—cornerstones of democratic and human rights principles. Within this polarizing framework, these rights are contested, their interpretation shaped by ideological biases that reflect broader political struggles.

Furthermore, this dynamic interplay fuels competing concepts of democracy. The traditional model of liberal democracy, defined by individual rights, checks and balances, and inclusive governance, now contends with majoritarian democracy, which emphasizes the will of the majority, and minoritarian democracy, which seeks to protect marginalized groups and their social identities over common ground.

This paper aims to explore the intricate connections between populism and culture wars and their collective impact on fundamental rights. By examining how these forces challenge the principles of democracy, human rights, and social cohesion, we provide a framework for understanding and addressing the threats they pose to safeguarding fundamental rights in an era marked by these ideological confrontations.

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Two elderly men sit on the street in front of a café in Oslo, Norway, asking for alms on August 1, 2013. This image symbolizes the indifference of society and the state toward poverty. Photo: Medvedeva Oxana.

Recalibration, Not Austerity: Welfare States and the Struggle for Liberalism

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Please cite as:

Olivares-Jirsell, Jellen. (2024). “Recalibration, Not Austerity: Welfare States and the Struggle for Liberalism.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). December 6, 2024. Doi: https://doi.org/10.55271/pp0044

 

Abstract

Welfare states have acted as societal equalisers. They have reduced poverty, improved living standards, promoted equality, and supported democracy. However, their alignment with market imperatives and exclusionary definitions of deservedness threatens the welfare state’s role as a social equalising force. This paper aims to diagnose a challenge facing welfare states through two arguments. The first is that four recalibrations have taken place within welfare states: settling for universality, redefining universality, outsourcing, and reducing public spending. These recalibrations aim for market compliance, savings, and competitiveness. The second is that welfare states may prevent unequal distributions and promote equity by focusing beyond universality and prioritising socially liberal policies. By examining OECD countries and beyond, the paper highlights the pitfalls: a myopic focus on universality exacerbates inequalities; neoliberal criteria that align welfare states with populism and lend credence to welfare chauvinism; and outsourcing and privatisation that increase costs without improving service quality, weakening democratic capacity due to reliance on private providers.

Keywords: Recalibration, welfare states, austerity, producerism, populism, welfare chauvinism

(Received June 7, 2024, Published December 6, 2024.) 

 

By Jellen Olivares-Jirsell*

Introduction

The establishment of welfare states has significantly impacted societies. The incredible achievements in social equality that welfare states have created cannot be overlooked. The package of wealth redistribution, services, and programmes has successfully reduced poverty in the places where it has been implemented (Kenworthy, 1999), thereby improving the living standards of millions of people.[1]

Welfare states record of success includes transforming democracies’ form and character (King, 1987) by producing high levels of income and gender equality (Swank, 2000) as well as supporting the consolidation of democratic rule (Pestoff, 2006). The role of the welfare state as a societal equaliser and creator of a critically engaged populous, confident in challenging and scrutinising policy, is widely acknowledged and understood (Patrick, 2017); the inclusion of Target 1.3 – ‘Social Protection Systems for All’ in the Sustainable Development Goals (SDG) is evidence of this ideological consensus of welfare states as essential for society.

However, welfare states currently survive precariously and face the consistent and erroneous idea that deficits are always bad, and that the welfare state is an expensive luxury that can only exist in exchange for sacrificing economic competition(Wren-Lewis, 2018). They have nonetheless endured and—mostly—remained in place (King, 1987), lifting their populations out of poverty and protecting them from external shocks, especially during crises (Bhambra & Holmwood, 2018), but they sacrifice much in the process.

When we think about the most celebrated welfare systems, we may consider their universal provision. Our minds may also drift to generous parental leave, free healthcare, education, and support. Unfortunately, this rosy picture of welfare states describes a non-existent utopia, as even the most celebrated welfare states now face issues with their provision.

This paper makes two main points: First, welfare states are not retrenching due to austerity but are recalibrating to align more with market imperatives. This recalibration, often mistaken for austerity, has shifted the focus from real accountability to delivering provision. It has narrowed perceptions such that funding issues are considered the only reason welfare states struggle to support their citizens. Second, this paper argues against the conventional view of the universality of provision as a north star for welfare states. Instead, the analysis guides the argument by focusing beyond universality and towards the prioritisation of socially liberal policies. Specifically, welfare states may prevent unequal distributions and promote equity within universal welfare programs. In doing so, welfare states may also prevent populists and neoliberals from redefining their inclusion criteria. The specific dynamics of these redefinitions will also be elaborated upon.

The goal of this paper is not prescriptive; welfare states are as varied as countries. Hence, a generic solution would not address local needs. Alternatively, it highlights the maladies our communal abandonment of liberalism and prioritisation of market imperatives have caused.

The two main arguments challenge the idea that citizens should accept subpar support, as welfare states are adequately funded. Social spending takes up more than a quarter of the GDP of OECD countries (Ortiz-Ospina & Roser, 2023). Instead, they argue that welfare states may effectively safeguard their citizens if liberal priorities precede market competition.

The paper challenges the notion that welfare states are expendable luxuries, advocating instead for a reimagined role beyond essential provision, which can address deeper societal needs beyond mere bodily survival. After providing an overview of the debate around social public expenditure, this point is demonstrated by examining changes in public spending, the move towards outsourcing, and the redefined criteria of deservedness. Using examples within the OECD and beyond, emphasising Northern European countries, the paper illustrates how welfare states are recalibrating rather than simply cutting back. It underscores the essential role of welfare states in protecting the most vulnerable and maintaining social stability. The paper also critiques overemphasis on universality, arguing that this metric alone can mask underlying inefficiencies and exclusions in welfare provision. Instead, it calls for a broader evaluation of welfare states based on their impact and outcomes, not just their coverage.

A Few Words on Welfare States and Austerity

Welfare states are complex and multifaceted, sometimes seen as burdens or saviours, expendable or essential depending on the observer. In a first understanding of the welfare state, as King (1987) described, the welfare state embodies non-market criteria. It exists only to provide essential public goods and services to gain or maintain at least minimal well-being standards in a population. In a compromise between capitalist and socialist ideologies, welfare states look after their citizens so that they can be part of a healthy, educated and capable society, with the added benefit that healthy, educated and capable individuals make great contributors to the financial markets and democracies (Begg et al., 2015; Crosland, 1964). This represents a mutually beneficial relationship between citizens, markets and states. Another view on the welfare state is that it is costly, inefficient, creates dependence on government, and burdens markets, hence needs transforming to serve the market, generate growth and benefit society through generalised economic prosperity (Alesina et al., 2019).

Neither the idealised nor vilified version of the welfare state exists. Welfare states compile liberal goals of social protection and betterment with older themes, including the ubiquitous condemnation of the ‘unworthy poor’. At one point, these notions were used to justify the ‘progressive opinion’ that saw eugenics as a legitimate tool for raising the general quality of the population (Pierson & Leimgruber, 2010).

Moreover, welfare states determine who is part of society and deserves safety and security. This creates a sense of inclusion and trust for those considered members. At the same time, those outside are excluded, fitting well with the political manifestos of populists (Bergman, 2022; Busemeyer et al., 2021). As Zakaria (2007) warns, liberalism, the progressive force behind inclusive and fair societies and democracies, which endorses social justice and the expansion of civil and political rights, has been slowly extracted from liberal institutions such as welfare states. These ideas over the deservedness of some over others led over thirty years ago, to coining the term ‘welfare chauvinism’ to describe some Norwegians and Danes’ belief that welfare services should be restricted to the country’s own (Andersen & Bjørklund, 1990). In short, welfare states are complex and multifaceted, capable of much good but also capable of reproducing and sustaining unfair structures.

In a purely economic sense, the welfare state costs countries large chunks of their GDP (Ortiz-Ospina & Roser, 2023), and at times, when welfare states do not uphold liberal values, they can solidify or even widen societal cleavages (Kenworthy, 1999; Parolin et al., 2023). This means that despite the good they do, they are imperfect institutions that are both essential and need improvement.

Overall, welfare states are state institutions that deliver interventions that help a population achieve or maintain at least minimal well-being standards. Their aims, however, may vary. Variously, it focuses on protecting the population, the market, the societal order, or something else. These differences are defined by the social and political priorities governing the state at that moment in time, as the upcoming examples will shortly show. In truth, welfare states are intrinsically political entities, defining acceptable and deserving versions of their citizens and responding to political priorities as they occur. This means that welfare states are subject to the ebb and flow of politics and the changing norms around deservedness, the role of the state in individual life and the multiple political priorities of contemporary politics.

Among said political priorities, governments may be concerned with creating surpluses in their cyclical primary balance adjustments (austerity), requiring – among other measures – reduced social spending. As hinted in the introduction, the constant push and pull between economic and social needs have caused significant changes to welfare states; these economic forces permeate politics and democratic institutions. Austerity measures have been one of the most favoured economic interventions since the normalisation of neoliberal economics in the 1980s.

There are different forms of austerity measures governments can introduce. Although raising or decreasing taxes is part of the austerity arsenal (Union of International Associations, 2024), we have come to understand austerity to mean cuts in spending rather than tax adjustments. The general idea of austerity measures is to cut down on luxuries and unnecessary spending, work on paying back debt, and even create a surplus in the budget. However, especially in countries like the UK, the everyday use of austerity is almost always equated with spending cuts (The Guardian, 2024). It rarely includes consideration of tax increases or reductions in the public lexicon. This leads to a frequent conflation of austerity with cuts to the welfare state.

Despite this frequent confusion, austerity measures refer to policies that aim to reduce government budget deficits by decreasing spending but may also involve tax increases, decreases, or a combination of these. The creation of surplus or reduction of deficit that austerity measures aim to create can be pretty confusing, as at times, it may even include increasing funding of certain areas of the economy – for example, by providing subsidies to industries that are expected to create growth (GOV.UK, 2023) – and cuts in other areas not deemed to help with economic growth – typically social spending. However, it is essential to understand that austerity measures aim to reduce budget deficits.

The effectiveness of austerity policies is subject to much debate. According to Keynesian economists, since one person’s spending is another person’s income, reductions in government spending during economic downturns worsen economic crises (Fazzari et al., 2013). Further, these reductions pass down debt to the working classes (Blyth, 2013) and severely affect physical and mental health (Barr et al., 2015; Loopstra et al., 2016; Patrick, 2017). Others believe reducing government budget deficits through spending cuts is more effective than increasing taxes. They argue that such policies demonstrate a government’s financial discipline to creditors and credit rating agencies, making borrowing easier and less expensive (Alesina et al., 2019).

Austerity is engaged with here because welfare states are often written and discussed in relation to austerity. This is central to the argument about recalibration. Austerity means more than cuts to the social spending budget; it has become a shorthand for welfare states’ funding challenges. In this paper, it is put forth that the issue lies beyond cuts to public social spending and that austerity (colloquially understood as cuts to the welfare state) is not the cause of the perceived retrenchment of welfare states; instead, recalibration is.

This paper aims to diagnose a challenge facing welfare states. The idea that welfare states have been reduced to nothing due to a lack of funding is as pervasive as the idea that deficits are bad. Both these ideas have severe implications for welfare states and their operations. However, as this paper argues, the strategies adopted to keep welfare states alive are geared around four central recalibrations: settling for universality, redefining universality, outsourcing and monetising public provision and reducing public spending on social protection. All these recalibrations are, in one way or another, based on the idea that welfare states ought to comply with market imperatives, making savings and operating competitively. To analyse welfare state recalibration empirically, some examples of countries facing these challenges are reviewed to assess how these recalibrations have taken shape.

The Recalibration Strategies

Settling for and Redefining Universality

Welfare states are permanently forced to justify their existence based on market imperatives due to the pervasive idea that governments should always grow, maintain a surplus and avoid debt at all costs (Wren-Lewis, 2018). There is a consistent thread of welfare provision as a value-for-money exercise: citizens are trained and kept sheltered and healthy to become productive members of society, but these protections must always cost less than citizens produce.

Considering this, welfare states are constituted as providers of social protection floors, overlooking their potential role in promoting liberalism through equality (Swank, 2000) and democracy (Patrick, 2017; Pestoff, 2006). Following the UN’s SDG, welfare states have been correctly lauded as basic protection floors with universal distribution as a deterrent to poverty and inequality.

The absence of a safety net can predispose the most vulnerable populations to extreme poverty; thus, implementing a basic yet universal provision may effectively mitigate this risk. However, in welfare states that have (or aim to have) universal coverage of those deemed deserving, citizens miss out on the broader societal benefits that welfare states provide when they instead focus on basic universal provision. Moreover, inequality and poverty may go unnoticed in places where universality of coverage exists as long as universality alone is the metric used to assess our welfare state outcomes (Patrick, 2017).

A case in point is that of the Netherlands, a country with a very high social expenditure budget and one of the most celebrated welfare states in the world. This country, however, has the highest level of outsourcing of social provision globally (Ortiz-Ospina & Roser, 2023). It is also a place with very high levels of wealth inequality (Van den Bossche, 2019), a growing opportunity gap in education based on ethnicity and socio-economic class and issues of accessibility for service users due to significant restrictions to cover, resulting in the duality of provision, known as welfare chauvinism (de Koster et al., 2013).

In the Netherlands, for-profit nursing home care is banned, but changes in the policy have enabled for-profit nursing homes to circumvent the for-profit ban. This leads to exclusionary practices. For example, selecting clients based on the severity of their disease and not hiring expensive staff for specialist care, then moving people out if they become too ill and need specialist care (Bos et al., 2020). Similarly, childcare was privatised in 2005 to make provision efficient. However, there is inequality in childcare use by family type, and the quality of provision has decreased since privatisation and outsourcing started (Akgunduz & Plantenga, 2014).

In the case of the Netherlands, the services are technically more widely available than before, at least in terms of spaces in nursing homes or childcare; thus, the universality of provision has yet to be challenged. However, even as the provision of nursing homes and childcare has increased since the private sector incursion (Akgunduz & Plantenga, 2014; Bos et al., 2020), the examples evidence, universality is caveated to exclude those very sick from nursing homes or certain family groups from childcare. In this case, it is clear that the goal of universality has been kept, but focusing only on universality alone obscures important aspects of accessibility for specific groups.

Sweden provides another example of this duality of high social expenditure with disparities in outcomes. This country has privatised and outsourced much of its schooling provision and now observes a significant drop in the performance of these schools (OECD, 2023; West, 2014). The metric of universality is met since Sweden provides universal coverage to its population (Janlöv et al., 2023). However, considering the performance variations between schools in low and high-income areas, especially since 2003 (OECD, 2015), the universal provision of education clearly evidences a Matthew Effect, whereby provision is most beneficial to those who need it the least (Bonoli & Fabienne, 2018). Besides the inequitable distribution of public goods, an additional challenge in the Swedish educational landscape is the establishment of lobbying. Private actors have evolved from holding purely economic roles to being strong political actors engaged in policymaking, adversely affecting transparency and democracy (Jobér, 2023). Moreover, this type of lobbyism can enhance existing socio-economic divisions, as schools with the capacity to lobby for more resources are also those in the wealthier areas.

The point here is not to minimise the achievements of welfare states; both the Netherlands and Sweden boast some of the best social well-being metrics in the world. Indeed, these two countries have some of the most acclaimed welfare systems in the world (Hutt, 2019; OECD, 2024a; OECD, 2024b). Sweden, particularly, was seen as the model for most welfare states in the post-war era for the rest of Europe. However, as the above examples show, the universality of public provision does not equate to better outcomes, and, at times, it may even perpetuate or exacerbate unequal societal constructions.

Moreover, the Netherlands and Sweden are not isolated cases. In the EU, native workers obtain the highest economic prosperity and employment returns from education, followed by EU workers, leaving non-EU workers last. Similar trends can also be observed in the US between natives and non-natives (Gamito, 2022). The universality of provision, therefore, does not signify equality in outcomes when inequity is built into the infrastructure of provision. Thus, universal provision may enhance societal cleavages and create or enhance a Matthew Effect.

This Matthew Effect exists in various forms in all welfare states (Heckman & Landersø, 2021; Pavolini & Van Lancker, 2018). If anything, the Netherlands and Sweden have been somewhat protected from adverse outcomes because of the societal duress and resilience created before these services were privatised and outsourced (OECD, 2018) and their goals were rearranged.

I have so far argued that welfare states have adopted universality as their central goal, even though focusing on universality conceals issues with exclusionary practices that may perpetuate and even enhance social crevices. I will build upon this argument on universality as a central goal and posit that, besides focusing on universality as a central goal, welfare states have also redefined universality, at least to some degree, due to producerism.

Producerism emphasises the importance of productive labour and the contributions of producers to society (Bergman, 2022). It often advocates for policies and attitudes that prioritise the interests of producers, such as workers, farmers, and entrepreneurs, over consumers or other groups. Producerism can manifest in various forms, including support for protectionist trade policies, subsidies for domestic industries, and efforts to promote self-sufficiency and national economic independence. It also lends credence to exclusionary forms of provision.

This emphasis on work participation within welfare programs dovetails producerism, underscoring the significance of productive labour and workers’ contributions to society through increasing adherence to workfare initiatives. Workfare refers to government programs or policies requiring individuals receiving welfare benefits to participate in some form of work or job training as a condition of assistance (Crisp & Fletcher, 2008). Unlike traditional welfare programs, which may provide financial support without a work requirement, workfare aims to promote self-sufficiency and reduce dependency on government assistance by encouraging recipients, via specific participation requirements, to gain job skills and enter the workforce. These requirements are often a combination of activities intended to improve the recipient’s job prospects and force the unemployed to contribute to society through unpaid or low-paid work comparable to community work (Ibid.). Forms of workfare programs include job placement services, subsidised employment, and mandatory community service or work assignments. Through workfare programmes, governments seek to enhance recipients’ employability and instil a sense of societal obligation to be productive members of society.

While employment can have a positive effect on well-being, the issue is not that the workfare approach may find jobs for those who want them; rather, it lies in that liberal protections are taken out of the equation as the main point of the welfare state, creating perverse incentives for the welfare state to become the surveyor and punisher of uncompliant citizens. This approach discourages fairness and social justice (Bonoli, 2010) because if all that matters is productivity, pensions serve little purpose, as does education beyond vocational training and services that cover sectors of the population that cannot access employment, such as those caring for family members and those with disabilities that prevent them from gaining employment. The issue is not that people will be encouraged to work but that this becomes a primary consideration of the welfare state, putting all others aside. In other words, welfare states have been recalibrated towards market imperatives and stripped of liberal notions.

Producerism can be said to be the ideological force behind workfare policies and is linked to welfare chauvinism (Van der Waal et al., 2013). Geva (2021), Cinpoeş and Norocel (2020) identify a producerist shift that coexists with welfare chauvinism in some post-communist countries. These authors argue that with the fall of the Soviet Union, post-communist countries like Poland, Hungary, and Romania aimed to shed anything resembling communism, hurriedly embracing neoliberal values to better fit into the rest of Europe. This symbolic return to Europe was so complete that the reconstructions of national membership and identity were combined with notions of entrepreneurship and self.

The vilification of people with low incomes is evidenced in Romania with the use of ‘asistat’ as a slur, a term referring to social assistance recipients; in Hungary, a Roma-specific welfare policy targeted Roma minorities who were construed as unwilling to work and carry their weight in society; and in Poland, this was articulated as lazy guests freeloading onto their hard-working hosts (Ibid.).

Other times, producerism can work to articulate the caveats of universality by allowing proxy exclusions. That is to say, producerism has redefined what universality is. Moral gymnastics have always surrounded universality considerations; at another time in history, being impious may have rendered someone unworthy of assistance and access to an almshouse (Lambeth Archives, 2024). What is novel about the redefinition of universality is that it is underpinned by neoliberal ideas, which claim to be unbiased and rational approaches to defining deservedness (Davies, 2014). By claiming rationality, producerism can help implement exclusionary policies that might otherwise create a political backlash by liberals and progressives.

Of course, it was a matter of economic competition. In that case, a purely homo-economicus approach to the ageing population challenges in many countries would involve welcoming migrants in any country they wished to work in, as they would contribute to the competitiveness of the nation and pay into the tax systems that fund the welfare state (Marois et al., 2020). However, producerism has been used to legitimise exclusionary welfare provisions that may ultimately operate against market efficiency. These neoliberal justifications for exclusion are most efficient as they sanitise and depoliticise prejudiced views under economic imperatives. The depoliticisation of prejudice enables governments to exclude significant portions of their residents from support. For instance, they may deny some individuals access to legal work and then claim those individuals are ineligible for assistance because they lack contributions or the required legal status.

Denmark, for example, currently has a two-tiered welfare system, one for Danish citizens and another for the rest (Van der Waal et al., 2013). Denmark prides itself on its universalist welfare regime; however, the universality of its provisions is truly exclusionary when considering that only some residents are included within this universal provision.

In the UK, the government, on the one hand, takes part in women empowerment campaigns (UN Women, 2023) and actively implements gender equality in the workplace regulations (UK Legislation, 2023) while at the same time actively restricting women from seeking help when experiencing domestic violence when they are not UK nationals and are stamped ‘no recourse to public funds’ in their passports. These actions can be justified under producerism because these groups are excluded only due to their lack of contributions (Pennings, 2020).

Producerism suggests that workers are virtuous and hard-working but are being squeezed by non-productive others both above them, such as bureaucrats, politicians, elites, bankers, and international capital, and below them, such as immigrants and undeserving poor who rely on benefits paid for by the labour of others. Moreover, it articulates and justifies divisions in a language many understand as unbiased and rational.

According to Larsen (2008), how welfare regimes are structured can impact how the public views those who are poor or unemployed. Van der Waal et al. (2013) have observed that various welfare regimes handle the provision/restriction duality differently but that, for the most part, producerist ideas of deservedness come to the fore. Guentner et al. (2016) find that groups framed as economically unproductive start to be considered a kind of human surplus and are, therefore, undeserving. In a UK example, a group of low-income individuals were pushed out of London’s social housing, resulting in their displacement because they were considered not to contribute sufficiently to the city to maintain their place in it (ibid.). Jingwei He (2022) finds the same concerning Chinese people’s attitudes toward welfare entitlements for rural-to-urban migrants.

Ward and Denney (2021) document a consistent rhetoric of abuse towards migrants framed around myths of them as less productive than nationals. Thus, we see here that producerist logic has been amalgamated with populism to create a type of welfare chauvinism that is both economic and cultural. This is crucial because, as argued, welfare states undergo producerist reconstructions whereby market-based logics are applied to social provision. This reconstructs the welfare state and the definition of universal provision upon caveated universal criteria – where universal does not mean everybody but those considered deserving. Hence, it is essential to re-examine welfare policies to ensure they promote fairness and social justice universally.

This section has discussed the evolution and challenges of welfare states, with a particular focus on the idea of universality in social protection. The argument is that welfare states have increasingly prioritised market-driven goals such as productivity and cost-efficiency over liberal objectives like equality and democracy. This shift has led to welfare systems that, while offering universal social protection, may fail to address underlying issues of inequality and poverty. Additionally, producerism was introduced as a factor contributing to the narrow and exclusive redefinition of universality. It rationalises social provisions that are only accessible to those considered deserving based on their productivity.

Outsourcing, Monetising and Reducing Public Spending on Social Protection

Thus far, this paper has mentioned privatisation and outsourcing only in relation to the universality of provision. Welfare states have undergone recalibrations that have made them settle for the simple goal of extended coverage. However, this may conceal issues with the quality of provision. I have argued that welfare states have always had an exclusionary criterion of deservedness disguised as logical and unbiased; the current iteration has been based on economic competition, best encapsulated under producerism. This has lent credence to policies of exclusion that affect the range, coverage and quality of welfare provisions.

In this section, I argue that welfare states have become privatised and outsourced to continue to exist. In the process, they have prioritised market imperatives instead of the liberal protections liberal democracies declare to prioritise. Nevertheless, this shift has not necessarily resulted in cost savings, improved service quality, or decreased public spending.

Public-private partnerships are becoming increasingly popular among governments to finance, design, build, and operate infrastructure projects and outsource goods and services, sometimes fully delivered by third parties but financed by governments (Jobér, 2023). The idea that the private sector is more efficient than the public sector and hence services ought to be outsourced, or else be done poorly and at more cost by the state, has prompted commissioning and subcontracting structures that are not necessarily more supportive of people’s needs, as I will shortly elaborate. Moreover, these outsourced services are not ipso facto cheaper than direct provision. This has resulted in for-profit companies becoming the primary or exclusive providers of public employment services in several countries (McGann, 2023) and failing to deliver the expected reduction in public spending on social protection.

Between 2005 and 2010, the total value of partnership projects in low and middle-income countries more than doubled (Ortiz-Ospina & Roser, 2023). In OECD countries, around 36 per cent of total general spending is dedicated to public social protection, of which around 9 per cent is outsourced to private providers (Ortiz-Ospina & Roser, 2023). In other words, a significant portion of OECD countries’ GDP is outsourced to the private sector. Swank (2000) argues that the structural transformations of welfare states include privatisation, decentralisation of authority, segmentation of benefit equality, and an increased emphasis on outsourcing provisions to non-state actors such as charities or private organisations through publicly commissioned services and are taking place worldwide. These changes align social policy with market-oriented values, emphasising work and market efficiency.

Whether these changes can be considered efficient depends on their goal. A 2018 OECD report showed that the rationale for privatising public provisions has mainly been geared towards economic stabilisation, improving the efficiency of the markets, or raising fiscal resources. The criteria for privatisation are based on two critical assumptions. First, it assumes that private markets are the most efficient way to provide public services. Second, it assumes that privatisation is the default option; those against it are tasked to prove why public services should remain state-owned (OECD, 2018).

With that in mind, the goal has been largely achieved if the rationale for privatising public provision is to improve market structures or economic efficiency. The state has effectively subsidised the private sector by providing extensive and profitable government contracts. Public sector privatisation and outsourcing have created millionaires and significant money transfers from the public to the private sector, especially during the COVID-19 pandemic (Lilly et al., 2020).

The OECD report is interesting because it presents how disjointed the rationales for privatisation are from public protection. The report shows evident market prioritisation over the protection of liberal values that countries in the OECD area may otherwise claim to prioritise.

The second argument in this section is that the goal of reducing public spending on social protection through privatisation and outsourcing of social protection has not materialised. As shown in the examples above, public spending is at its highest despite recent fluctuations. While raising fiscal resources by making savings in social public spending may be one of the rationales provided for privatisation, the outcomes do not necessarily give the taxpayer the opportunity for a discount (OECD, 2018). Countries continue to dedicate large sections of their GDP to social spending, but the savings expected due to the privatisation and monetisation of welfare provision have not been fulfilled. Moreover, welfare provision has not improved either; headlines abound about funding losses and service deterioration (Bambra, 2019; Boylan & Ho, 2017; Konzelmann, 2019; Pentaraki, 2017).

This increase in privatisation and outsourcing of public provision means that the state has less direct control over the provision of public services but oversees the delivery of these services through monitoring and surveillance. Many local authorities in the UK have shifted to commissioning-only or at least commissioning-heavy provisions (Dickinson, 2014), with staff overseeing the contracts and ensuring goals are met. Commissioning aims to decrease the government’s involvement in providing services. This encourages public authorities to act as enablers with a strategic oversight function that assesses the needs of defined populations and the outcomes delivered by third parties. The commissioning economy comprises an extensive network of public bodies, private firms, and third sector organisations that are variously involved in providing services (Macmillan & Paine, 2021). The state has thus reconfigured its mission as a regulator rather than a direct provider of welfare and other crucial services (Yeung, 2010).

This shift from rowing to steering (Osborne & Gaebler, 1992) has had two notable outcomes; the first is that, as we have seen, no saving has occurred. Since 1995, government social spending has increased in many countries (The World Bank, 2024). While several countries appear to be decreasing their social spending recently, they have maintained a very high level of social expenditure (Ortiz-Ospina & Roser, 2023). Governments still have to employ people to manage the commissioned services, and these private contracts are not cheaper for the public purse or better for the service user, as seen in the Swedish and Dutch examples.

The Netherlands is a valuable reminder of this reality as the country has a very high social expenditure budget and the highest level of outsourcing of social provision globally (ibid.). It has been very active in privatisation for around 30 years; between 1980 and 2015, the expenditure on health was around 5 per cent. Around the late 1990s, when privatisation and outsourcing began in earnest, the country spent around 1% less on health than it had a decade before. However, at the beginning of the 2000s, the number increased to around 6 per cent, peaking at 6.5 per cent in 2015, and currently at around 5.7 per cent (OECDc, 2024).

At the same time, the service provision became conditional and monetised, resulting in all persons residing in the Netherlands and all non-residents working in the Netherlands being required to buy private healthcare insurance (Pennings, 2020). In short, the Netherlands pays more now for a health provision that requires insurance premiums and deductibles (co-pays) to access (Government of the Netherlands, 2024). This diminished (in terms of accessibility) health provision is paid twice, once through taxes and again directly when patients require provision.

The second notable outcome is the loss of democratic capacity. The capacity-building exercise of democratic institutions occurs daily when providing goods and services to its citizens. When managing these social goods and services is outsourced, so is the daily exercise of liberal provision. As a result, welfare states lose their ability to maintain the liberal institutions that underpin democracies. Capacity building is essential for successfully navigating, adapting, and flourishing in a rapidly changing world (United Nations, 2024). When this is outsourced, governments become dependent on private provision and lose the ability to deal with complex challenges.

In the UK, outsourcing accelerated during the COVID-19 pandemic, when the government contracted various private providers to manage the logistics of and store personal protective equipment, the national drive-in testing centres and super-labs, run the contact tracing programme, build the COVID-19 datastore and onboard returning health workers (British Medical Association (BMA), 2020). The BMA report (Ibid.) shows that continued outsourcing of the national health service in the UK significantly limited the government’s ability to mount a coordinated response during the public health emergency. Paradoxically, outsourcing was used to fill gaps created by sustained outsourcing and privatisation.

Of course, the changes in privatisation and outsourcing of public provision are not unique to the Netherlands, the UK, or health. Indeed, this process is taking place widely (Jobér, 2023) and over various areas of social protection spending (Ortiz-Ospina & Roser, 2023). Meanwhile, private sector involvement in public provision trend is on the rise with no apparent slowdown on the horizon (British Medical Association, 2020; OECD, 2018); all the while, public spending on social protection has stayed at very high levels, and state capacity has become dependent on the private sector.

This section has examined the trend of privatisation and outsourcing in welfare states, arguing that these practices have shifted the focus from liberal protections to market imperatives. Welfare states, driven by the belief in the private sector’s efficiency, have increasingly turned to public-private partnerships and outsourcing to deliver public services. This shift has not necessarily resulted in cost savings or improved service quality. Instead, as commissioning and outsourcing increase, so does public spending, with significant portions of GDP now directed to private providers, furthering a disconnect between the goals of economic efficiency and the quality of social protection. Welfare states have increasingly become commodification engines, prioritising market-driven goals such as productivity and cost-efficiency over liberal objectives such as equality and democracy.

Moreover, the reliance on private sector provision has undermined democratic capacities by reducing the state’s direct control over public services and eroding the daily exercise of liberal provision. This dependence on private providers has also compromised the state’s ability to handle complex challenges. Privatisation and outsourcing have thus not achieved the intended economic efficiencies or service quality improvements. Instead, public spending remains high, and state capacity has become increasingly reliant on the private sector, raising concerns about the future of social protection and democratic governance.

Conclusion

Welfare states are complex and multifaceted. They have inherent issues, and their goals of social betterment coexist with older themes, including the condemnation of the ‘unworthy poor.’ Moreover, welfare states are costly, consuming significant portions of GDP, and can sometimes reinforce societal divides instead of bridging them. Welfare states are intrinsically political, defining acceptable and deserving versions of citizens.

However, they are also essential for equality and democracy and for lifting many out of poverty. This paper acknowledged that welfare states’ strengths are more potent than their weaknesses and aimed to identify the nature of the challenges facing them today.

Welfare states have fared rough neoliberal waters in some ways through recalibration strategies. By submitting to market imperatives and focusing on and redefining universality, outsourcing, and monetising public provision, they have managed to keep their place in society. However, these recalibrations have not met the promised savings to the taxpayer nor the desired liberal outcomes in protecting society’s most vulnerable. Welfare states have kept their places in society, but much has been lost in adapting to market imperatives.

These recalibrations have aligned welfare states with market imperatives, emphasising cost savings and competitive operation and forfeiting liberal priorities in the following ways. For example, focusing solely on universality has obscured and exacerbated existing inequalities. Second, by redefining universality through neoliberal criteria, welfare states have lent credence and inadvertently aligned themselves with the populist ‘us versus them’ criterion of difference. Third, outsourcing has led to higher costs without improved service quality. Lastly, such outsourcing has eroded democratic capacity as governments become dependent on private providers, losing the ability to manage social challenges independently.

In this paper, two main points were presented. The first is that the welfare state is undergoing recalibration, not austerity. This was illustrated through explanations around social public expenditure, the move towards outsourcing, and the redefined criteria of deservedness. Despite some small recent dips, the expenditure has increased overall. Social public spending is among the highest it has ever been, but what has changed is how it is spent. With that in mind, the issue is not austerity. Thus, the problem is that social spending is financing the private sector through outsourcing contracts instead of focusing on improving its provision.

As articulated here, welfare states are not luxuries; they can reduce poverty, protect citizens against shocks, and embolden citizens to be capable, educated, and healthy protectors of democracy, especially during crises and economic downturns. However, the essential liberal values that welfare states aim to protect are compromised when market imperatives become the priority. The public sector has effectively subsidised the private sector through commissioning contracts that do not necessarily provide cheaper or better support for service users compared to what governments can offer. This is because the primary incentive for the private sector is profit-making and contract renewal rather than focusing on reducing poverty and inequalities, protecting citizens from shocks, or empowering citizens to be capable, educated, and healthy protectors of democracy.

We now know that outsourcing and privatising public provision have not resulted in savings for the taxpayer; decades of data show that welfare states are not spending less (Ortiz-Ospina & Roser, 2023). However, when citizens inquire about what has happened to their community services, schools, or health services, a word frequently used is austerity. Used colloquially, austerity refers to budget cuts for public social spending. Still, if these budgets have expanded, then this means that the challenges faced by welfare states are not only due to austerity.

In the second point, I have demonstrated that governments’ focus on the universality of welfare states is at the expense of achieving liberal goals. The universality of provision, as shown, may create the illusion that it is worth having a welfare state just for its own sake, even if it barely functions as a social equaliser and poverty-reducing tool.

I reiterate that my argument is not for eliminating universality in welfare states but rather for implementing policies that prevent the unequal distribution of benefits within universal welfare programs. Specifically, I posited that governments might reconsider financing the private sector via outsourcing contracts and instead exercise their liberal muscle by working on improving their provision, not just coverage.

So much institutional knowledge has been lost through outsourcing, knowledge that may help adapt services to assist better those slipping through the cracks. By creating or rebuilding their institutional capacity, governments are better placed to deal with emerging crises instead of relying on the private sector, as was the case during the COVID-19 pandemic. By engaging with and prioritising market imperatives, liberal values have been put to one side, and producerism has entered welfare provision, shaping welfare programmes and objectives. However, this focus on universality is a recalibration emerging from an erroneous understanding that welfare states must trim their goals due to limited funding.

The two arguments presented challenge the idea that citizens must settle for scraps, as welfare states are suitably funded to provide the required provisions. Since the issue is not austerity, I suggest that citizens consider whether their welfare states suitably protect them under the current provision or if market imperatives have been prioritised.

The recalibration of welfare states often comes at the expense of service quality, equity, and democratic capacity, raising concerns about welfare states’ future direction. In truth, citizens are paying dearly for a poor product and are losing their capacity as capable, educated, and healthy protectors of democracy to reject a poor deal.

Confusion over the real cause of welfare state retrenchment obscures potential solutions. This diagnosis and the suggestion that welfare states may look beyond universality and stop working towards market imperatives are more straightforward said than done, as welfare states are intrinsically political and politicised entities. Still, I propose that by suitably diagnosing the issue, societies might have a fighting chance to save welfare states and, in turn, strengthen liberal democracies


 

(*) Jellen Olivares-Jirsell is a Doctoral candidate in Politics at Kingston University London. Her scholarly contributions include publications in the Global Affairs and Populism journals. Research activities include roles with the Trust Lab project at Swansea University and EUscepticOBS and Populism in the Age of COVID-19 at Malmo University. Research interests encompass politics, norms and ideologies, populism, neoliberalism, welfare states, trust, and polarization.


 

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[1] Acknowledgement: I am grateful for the feedback this paper received during and after the workshop and the anonymous reviewers. I am also incredibly thankful for Hannah Geddes’s full engagement as a discussant.

AfD demo with slogan Stop Islamization and counter demonstration of the Left in Luetten Klein in Rostock, Germany on May 14, 2018. AfD, Alternative for Germany, is a right wing political party in Germany. Photo: Shutterstock.

Enemies Inside: European Populism and Dimensions of Euroscepticism

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Tostes, Ana Paula. (2024). “Enemies Inside: European Populism and Dimensions of Euroscepticism.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). December 5, 2024. Doi: https://doi.org/10.55271/pp0043b

 

Abstract

The article seeks to investigate the EU crises impacting electoral support for new right-wing and left-wing extremist ideologies with populist characteristics. We examine populist political parties’ performances in national elections in 15 Western European countries to understand better the current state of specific and diffuse Euroscepticism (Kopecky & Mudde, 2002). Finally, we confirm that Euroscepticism increases in periods of crisis and can be identified as expressions of those contesting EU policies related to the economy, specifically, or social and political integration when it encompasses a more generalized attitude against the EU.

Keywords: populism, Euroscepticism, EU crises

(Received June 6, 2024, Published December 5, 2024.) 

 

By Ana Paula Tostes*

Introduction

Despite the ambiguities of the concept of populism (Judis, 2016; Müller, 2016; Kaltwasser, 2012), in this article, we discuss its emergence in the context of the EU integration process, reflected in the increase in Euroscepticism. Popular support for EU institutions and policies has been the primary measure of the legitimacy of the authority of the European institutions, as it provides greater transparency on the coherence between the expectations and perceptions of European citizens and EU governance (Cmakalová & Rolenc, 2012). Public opinion and voter preference for pro-European political parties have been considered relevant in the conditions under which direct elections are held only for the European Parliament, and supranational institutions have been created without public participation and sufficient understanding of the European public.

For this study, we used the national electoral results of extremist political parties from the time the new European far-right ideology emerged in the late 1980s to 2023. We examined the electoral platforms, political strategies, and electoral support of populist political parties in 15 Western European countries to understand better the current state of Euroscepticism in the region and extremist far-right and far-left political parties.

There is a significant amount of literature about the impact of regional integration on European societies, domestic politics, and party systems. Scholars have engaged in lengthy debates on its impact levels, limits and importance (e.g. Kitschelt, 1992; Gabel, 2000; Mair, 2005, 2007; Poguntke & Scarrow, 1996). Taggart (1998) and Marks et al. (2002, 2006) examined voter preferences in national elections based on the level of support for regional integration. They found that national political parties’ position on the regional integration process in Europe is an important variable in explaining voter preferences. Marks et al. (2002, 2006) rated European electors’ ideological and party positions according to the level of support for integration in the economic, political and social spheres. Issues related to identity, sovereignty, security, etc. – that is, “non-material” elements in ideological positions on both the right and the left – proved to be variables that influence the preferences of European voters.

Since the early single market consolidation until the euro crisis in 2008-2009, views that strongly oppose economic integration, such as the ones voiced by far-left political parties, have not received much support from voters. Criticisms of the liberal model for a single market have not been enough to convince citizens that the integration process could cause actual harm, especially those who are distant from it and do not feel that it threatens economic losses. On the contrary, throughout the 1990s, the countries affected the most by the 2008 financial crisis benefitted from the European Structural Funds resource transfers. The situation was similar during the COVID-19 pandemic, which resulted in an unprecedented economic contraction in 2020. In both cases, the EU transfer of benefits and funds was fast, forceful and well-coordinated at all levels.

The same cannot be said about the opponents of social and political integration, the same groups in European societies that see the migration crisis as a critical element causing intolerance and populism to grow in the region. Since the European migration crisis began in 2015, there has been a considerable increase in the politicization of the defence of national identity and culture due to the stances of new far-right political parties.

We have researched public documents and sources and political party manifestos to classify populist political parties by country and, according to Marks et al. (2002, 2006), scale for the consideration of ideological positions impacting the support for integration in the economic sphere and the political and social spheres. Then, we collected the number of votes each party received in each national (Parliamentary) election in the 15 Western European countries to apply the dimensions of Euroscepticism (Kopecky & Mudde, 2002).[1]

EU Contestation and Populism

No crisis in the history of the European Union (EU) compares to the massive wave of migration to Europe, which reached its highest point in 2015 and has not yet come to an end. The EU is a complex and long-term construction, which would only be possible to build continuously or without route changes. There have been essential crises in recent decades, including the Maastricht crisis in the 1990s, the attempt to approve the Constitutional Treaty in 2005 and the series of crises triggered by the economic and financial collapse that affected all the countries in the eurozone in 2009. The EU’s crises have been the object of research and theories to explain different features, contexts, and impacts on the legitimacy and stability of its institutional structure and policies (Brack & Gürkan, 2020). However, a common consequence of the economic and migration crises was the growth of political radicalism and EU contestation. Over the last two decades, the resurgence of terrorism and political radicalism has contributed to the emergence of a socio-political scenario that has become a new normal for Europe: one fraught with assuming populisms and nationalisms that have chosen the EU as a target of criticism.

This article does not ignore a broader, global wave of conservatism that uses populist political platforms, affecting political environments across the Americas, from the United States to Argentina, Brazil and other Latin American countries. However, in the case of the EU, which represents the most critical and successful regional organization and is mentioned as a model for other regions such as South America, it is important to understand under which political circumstances greater integration among states generates opposition. In other words, when does support for regional institutions and norms turn into criticism and skepticism?

Populism found fertile ground to develop during the two major recent crises in the EU: when the euro crises shook the eurozone’s member states (2008-2009) and during the peak in European immigration levels (2015). Although this new acceptance and recognition of criticisms of the excesses of EU institutionalization and the distance between it and national civil society sectors had different effects on different groups, EU contestation was a common strategy for many of them. Criticisms about accountability and participation in building European architecture have always existed. Still, the “nudges” (Sunstein, 2020) are not capable of generating a new set of critical positions articulated around a narrative that accuses elites and representative models of usurping nativist and identity preferences. We now know, especially after the Brexit experience, that criticism of the EU is stronger among portions of the UK population that do not feel that they benefit from globalization or integration, not even the way they facilitate the circulation of people, goods, services and capital within the European Single Market region.[2] Disapproval of the representative model, which extends to the EU, has come mainly from those who possibly (or apparently) perceive themselves as having been harmed by European regional integration or not benefitting from it, even if their dissatisfaction with political, social or economic issues are not related to regional integration itself.

Marks, Wilson, and Ray (2002) examined voter preferences in national elections and the relations, if any, to regional integration. The authors rated voters’ ideological and party positions according to their level of support for European integration in the economic, political and social spheres. Themes related to identity, sovereignty, security, etc. – that is, “non-material” issues found in ideological positions on both the right and the left – proved to be variables that influence the preferences of European voters. Based on their categorization of political parties’ party family by ideology (Mair & Mudde, 1998; Marks et al., 2002), we expect that economic crises are more likely to affect voters with critical views from the left and alternative side of the ideological spectrum, while those related to immigration affect more conservative and nationalist voters, whose ideological preferences are similar to those of the new extreme right-wing political parties.

 In both cases, parties at the opposite ends of the political spectrum promise immediate and easy solutions to complex problems, which they frame in similar, comparable scenarios while evoking “fears,” “frustrations,” “anger,” or “resentments” (Müller, 2016, p. 12). Although populism is on the rise in different social and political contexts around the world, this article discusses a possible correlation between critical events associated with EU politics and policies and the increase in votes for populist electoral platforms fueled by social groups related to the new political cleavages identified with the extreme left and the extreme right (Marks et al., 2002; Kurt, 2013). When we look at national electoral results, we find that political and social turmoil is conducive to the success of populist strategies in EU member states’ national elections.

For this article, we used data from the 15 Western European member states (EU15) on electoral support for extremist political parties over nearly 40 years. These countries allow us to consider similarities in their political party ideologies and systems, as the period of the research enables us to identify changes in support for extremist political parties in national elections, as it goes from the time the new European far-right parties emerged in the 1980s (Ignazi, 1996) in the EU15 to recent days.[3] We do not consider their success in obtaining seats in national parliaments, but rather the votes they obtained to indicate voter support for the extremists’ platforms.

Theoretical and Conceptual Framework

The EU represents the status quo for liberal democracy, and it claims to be the promoter of the rule of law and Western values, both within the region of integration and outside it, through its international relations policies and strategies. Anti-establishment voters who fuel criticisms of representative institutions in national elections ground their positions on the regional model of EU institutionalization based on representation without any mechanisms for direct participation. The European Parliament is the only directly elected EU institution, and the European Parliament elections are seen as “second-order” (Reif & Schmitt, 1980; Reif & Norris, 1997) and less important than national ones. To support our argument, we revisited the literature on populism to find signs of populist political strategies in national elections that feed on dissatisfaction with supranational governance and regional integration.

Euroscepticism and Populisms

Euroscepticism has become a “catch-all term” (Bertoncini & Koenig, 2014) broadly used by society and the media, but also by the academic world that seeks to classify and conceptualize it to clarify positions on and the dimensions of skepticism towards Europe and its model of economic and political integration. As a result, there is a point where Euroscepticism and populism overlap. The latter is an older concept with several historical and methodological variations but no single unambiguous definition. Thus, in recognition of the conceptual difficulties related to the term “populism”, it is necessary to clarify how the term will be used and the limits of its use in this article. While we do not consider Euroscepticism a subcategory of populism, Eurosceptic parties have used populist strategies in their campaigns and accused Brussels of many economic problems and the migration crisis.

Although there is no single definition of populism, two common affirmations in the literature are that the term is generally used to discredit political opponents associated with an elite that has expropriated the power of the people and that the populist leader appears as an alternative for reclaiming legitimacy and the authority to represent the “popular will” (e.g., Taggart, 2000, 2002; Laclau, 2005; Mudde, 2007, 2016, 2017; Stanley, 2008; Müller, 2016).

Political scientists use the term “populism” to refer to the call for the “people” to assume their place as historical actors. The social sciences field originally coined the term “populism” in the Weberian sense of “charismatic” leadership: in other words, a populist is a leader who seeks to have his actions legitimized directly by the people and replace institutions. Even so, new populism aims to use public consultations strategically to restore democratic legitimacy. A common conclusion in the literature is that populists attract voters who are “frustrated” with traditional politics and “angry” with or “resentful” towards elites that allegedly did not heed their demands (Müller, 2016). This helps to understand why populists demand public consultations to evade institutional control. This is not a novelty in the contemporary world, as Max Weber had already identified back in the 19th century in England (in “Politics as a Vocation”, published in 1919 in Germany) the practice of “charismatic leaders” holding direct consultations with the people. These leaders use plebiscitary democracy and direct dialogue with the masses, without the intermediation of institutions, to seek legitimacy to bypass procedures and representative institutions. Therefore, the most significant danger of contemporary populism is that it adopts democratic procedures and values to denounce the illegitimacy of democracy. They promise to rescue the people’s “will” while opposing an “elite”.

The “real” power of the people will not, however, be “democratically rescued” by promises of ongoing political participation nor by an “open-ended process of deliberation among actual citizens to generate a range of well-considered popular judgments” (Müller, 2016, p. 29). Populists use referendums to ratify what populist leaders have already chosen as the real issue for people to approve or disapprove to regain their lost identity (Müller, 2016). Popular participation is to substitute the action of representative institutions. It should be noted, however, that populism is not necessarily a prerogative of populist leaders or parties but rather a strategy that mainstream political groups can adopt. For instance, David Cameron’s promise to hold the British referendum on Brexit during the 2014 campaign to guarantee his victory in 2015 has been classified as a populist act committed by a non-populist leader.

Another example is the referendum held on July 5, 2015, in Greece, in which the “no” to the European bailout plan won. Prime Minister Alexis Tsipras, leader of Syriza, promoted the referendum while he continued to negotiate austerity packages for Greece. Tsipras opposed leaving the EU but allowed the referendum, as he did not believe the popular consultation would produce the outcomes it did. The people of Greece did not realize that the agreements on the rescue plan were already on the negotiating table with the Troika and that the alternative to austerity measures was the Grexit. Those who voted against the measures did not necessarily support the idea of Greece withdrawing from the EU. This is a clear case, then, where the oversimplification of an issue during a referendum can produce results that go against the people’s will and threaten the future of the EU. In any case, the strategic use of plebiscitary democracy in the EU to gain popularity and power is a topic of research that warrants further study.

Finally, populism is based on the promise of salvaging morality. The moralization of political discourse and the idea of recovering dignity lost or threatened by corrupt or mistaken politicians justify replacing institutions and procedures with calls for the people to make general decisions on often complex and multifaceted problems. Müller (2016) describes well the difference between “participation” and “the use of referendums” to approve predetermined ideas that do not always reflect the complexity of the solution to a political problem.

A Perfect Match: The EU’s Institutional Complexity and Populist Strategies

The EU is one of the most vital innovations in international relations in the 20th century, mainly due to its institutional network and the regionalization of domestic policies. The creation of the EU intensified diplomatic ties in the region and increased intergovernmental cooperation on national policy issues such as justice and security. It also established a supranational legal framework and regional governance. However, this institutional development was not accompanied by a proportional increase in the different societies’ understanding and information about the European model of integration’s impacts on the social and political life of the citizens of EU member states.

Created only in the 1990s, nearly four decades after the first steps towards regional integration were taken, European citizenship was to contribute to the consolidation of social integration. The existence of European citizenship was to generate a compelling connection between individuals and supranational institutions, such as European Community Law, which organizes not only relations between member states but also between the EU, its institutions and individuals. All this institutional construction was, however, the result of diplomatic action between national governments without the direct participation of the European public. Public consultations were rare, and significant reforms and regional policy innovations were carried out without efforts to raise public awareness about the impacts they would have on national societies.[4] Intergovernmental and diplomatic negotiations used the instruments of representation and indirect democracy to their fullest. This partly explains why mistrust and rejection of European policy grows as EU institutions become more consolidated and visible to citizens.

Ignazi (1996; 2003) and Kitschelt (1994, 1995) associate the force of the new extreme right in Europe with the significant changes in the political spectrum in the region. These authors consider the new European far-right parties a by-product of post-industrial societies and thus classify them as “anti-system parties”. Stefano Bartolini (2007) highlights another critical event in the development of post-industrial European societies. The author sustained that no other issue in “post-war electoral history” has had the same broad and standardizing effects across the European party system as the regional integration process has.

In this integration scenario, when immigration started to increase considerably, we witnessed anti-immigration policies become one of the main points on the platform of new far-right populist parties in the region when they reformulated the focus of their arguments and criticism of democratic institutions. At a lower level, anti-immigration attitudes have emerged since the signing and implementation of the Schengen Agreement in 1985, which generated the slow (but consistent) growth of this new far-right ideology throughout the 1990s. Between 1989 and 1999, in response to the occupancy of seats in the EP by representatives of the far-right, racism and xenophobia began to be monitored regularly in the region, which led to the publication of the first report on the issue in June 1999.[5] It was clear, then, that European citizens’ coexistence with different cultures and nationalities generated social integration and defensive and xenophobic reactions. Around that time, the National Front, the most consolidated political party of the new far-right in Europe, founded in 1972 by Jean-Marie Le Pen (father of Marine Le Pen, president of the party since 2011), began to win seats in the French parliament in 1986. Jean-Marie Le Pen was elected to the European Parliament for the first time in 1984 and has not lost electoral support to represent French extremists in the EU since then.[6]

There is a wealth of theoretical works and empirical studies that establish definitions for and characterize a new right-wing ideology that emerged in Europe in the 1980s and its refinement and organization into parties in the 1990s (e.g., Ignazi, 1996; 2003; Kitschelt, 1988; 1994; 1995; Mudde, 2007, 2016, 2017; Taggart, 1996, 1998). While regional integration has undeniably impacted domestic politics, societies and party systems in Europe, there are different views. Scholars eventually reached a consensus that national political parties’ position on regional integration is essential in explaining voter preferences (Taggart, 1998; Marks et al., 2002; 2006).

The literature identifies a “new political cleavage” from industrial capitalism’s transformation into post-industrial capitalism (Betz, 1994; Ignazi, 1996; Marks et al., 2002). As this cleavage resulted from positions critical of globalization and the liberal model of representative democracy, the region of European integration became fertile ground for new ideas on identity and demands related to the expropriation of sovereignty by “an elite” or threats to local and national culture. Common populist rhetorical strategies seek to incorporate these ideas in their justification for alternatives to liberal democracy based on representation and the rule of law.

In the early 2000s, Marks, Wilson, and Ray (2002) used the cleavage theory (Lipset & Rokkan, 1967) to create a new definition of transnational cleavage. Later, transnational cleavage was accepted by the literature related to the rise of the supranational governance of the EU and the benefits and criticisms of the high level of regional institutionalization (Hooghe & Marks, 2018). They argue that contestation on European integration can structure political competition focusing on two faces of the EU: political (and social) integration and economic (liberal) integration. The result is that on the far-left, Euroscepticism appears stronger concerning measures of economic integration (the far-left is firmly against economic integration and moderately against political integration). Euroscepticism appears diffusely on the far-right (or the “new” far-right, as the authors described). In other words, no support is expected at all for the EU policies from the new far-right.

Kopecky and Mudde (2002) identified two categories of European scepticism that complement the classification of the European political parties described above: diffuse Euroscepticism and specific Euroscepticism. Looking at national elections in Europe in recent decades, we see that the difference between the two sides of Euroscepticism is reproduced in the Eurosceptic ideological positions defended by the left and the right. Diffuse Euroscepticism refers to a “support for general ideas of European integration that underlie the EU” (Kopecky & Mudde, 2002, p. 300), which is more present in the ideas and platforms of the far-right parties. In contrast, in the case of the far-left, we found more specific criticisms of the EU by denoting support for reforming more general practices or rules. The critics are about “the EU as it is and as it is developing” (Kopecky & Mudde, 2002, p. 300). In other words, they can demand reforming the EU politics but not eliminate it (specific Euroscepticism).

Analysis & Discussion

Analyzing the national elections of the 15 Western European countries that were part of the EU before 2004—known as the EU-15—provides a clearer understanding of the changes in European voters’ positions regarding extremist and populist political parties and potential future changes in voter preferences. The exclusion of Eastern European countries in this article is justified by the need for different approaches for East and West countries.

We classified extremist political parties according to the party family typology proposed by Marks et al. (2002) and the identification of a new transnational cleavage in the EU region (Hooghe & Marks, 2015). However, in the case of the far-left, we excluded traditional communist parties aligned with a clear ideology advocating changes in the economic model as they are not necessarily populist. We are interested here in the emergence of a new far-left populism.

Selection Criteria and the Lists of Political Parties

During the time frame chosen for this study, political parties emerged, while others disappeared, and some changed their names. Tables 1 and 2 below list all extremist parties that received more than 1% of votes in elections between the late 1980s and 2023 by country. We did not describe the history of each political party in detail, which would require a large amount of space.[7] The selection criteria were based on two sources of classification: i) recognition of the party as far-right or far-left and as having populist characteristics in the literature, and ii) examination of political party manifestos (when available in the Manifesto Project’s data[8] or on the political parties’ official websites).

There are cases of what Ignazi (1996; 2003) refers to as the “renewal of political parties”. This is when, without changing their name, a few political parties became more radical and started to designate themselves as the new (and no longer traditional) extreme right, as was the case of the Portuguese National Renewal Party (NRP). From 2009 onwards, the NRP started to assume more populist characteristics and changed its political orientation, describing itself as a “new right-wing”. The same thing happened on the far-left, although in fewer cases. Here, we consider political parties far-left based on their adoption of rhetoric and themes such as anti-elitism, opposition to the establishment and other signs of anti-systemic stances. Some are openly nationalist, anti-immigrant, sovereigntist (radical), and in favor of the country leaving the European Union, while others identify as Eurosceptic and anti-EU.

Table 1- List of far-left parties

CountryPolitical parties*Lifetime (first year they received votes/or the few years in which the party received votes)*
AustriaN/AN/A
BelgiumN/AN/A
DenmarkN/AN/A
FinlandN/AN/A
FranceLa France Insoumise (FLI/FI)Left Frontsince 2017since 2012
GermanyDie Linkesince 2009
GreeceSYRIZAsince 2004
IrelandUnited Left Alliance (more traditional left)since 2011
ItalyM5SPRCProletarian Democracysince 20131992-20061983, 1987
LuxembourgN/AN/A
NetherlandsN/AN/A
PortugalB.E.since 1999
SpainPodemosUnidos Podemos (electoral alliance of left-wing parties)2015since 2016
SwedenN/AN/A
United KingdomN/AN/A

* Only political parties that received more than 1% of the votes are listed, and the table only contains the years within the article’s time frame.

Source: Dataset created by the author based on MANIFESTO PROJECT. MARPOR (Manifesto Research On Political Representation. WZB. 2024: https://manifesto-project.wzb.eu/ and public election data from: http://www.electionguide.org/https://www.electoralgeography.com/new/en/elections.

Table 2- List of far-right parties

CountryPolitical parties*Life time (first year receiving votes/or the few years in which they received votes)*
AustriaFPÖBZÖsince 1979since 2006
BelgiumVB (Vlaams Blok/Vlaams Belang)LDD (Lijst Dedecker)PPNational Front since 19812007, 2010since 20101991-2007
DenmarkZ (Fremskridtspartiet)DFP since 1981-1998since 1998
FinlandFinnish Rural party (joined to Finns Party)True Finns/ Finns Party1979-1995 since 1999
FranceNational Front since 1986
GermanyREPNPDAfD1990, 1994, 1998since 2005since 2013
GreeceLAOS since 2004 
IrelandN/AN/A
ItalyLN (LN/MA, 2006)FT since 19921996, 2008
LuxembourgADRNMsince 19891989-2004
NetherlandsLNLVFPVVCD20022002-2003since 20061994
PortugalN/AN/A
SpainN/AN/A
SwedenSDND since 20021991-1994
United KingdomUKIPsince 2001 

* Only political parties that received more than 1% of the votes are listed, and the table only contains the years within the article’s time frame.

Source: Dataset created by the author based on MANIFESTO PROJECT. MARPOR (Manifesto Research On Political Representation. WZB. 2024: https://manifesto-project.wzb.eu/ and public election data from: http://www.electionguide.org/https://www.electoralgeography.com/new/en/elections.

Populist Characteristics and Their Impact on Support for the EU

As well summarized by Carlos de la Torre (2019), right- or left-wing populists share the same anti-institutional political logic, which is “based on the construction of a political frontier” (de la Torre, 2019, p. 66) between people and institutions. Despite their different narratives on who “the people” are, both right-wing and left-wing populist leaders and political parties use “similar politicizations of grievances and emotions” and they “aim to rupture exclusionary institutional systems to give power back to the people” (de la Torre, 2019, p. 68). The difference is in how they define “the people.”

“Right-wing populists use essentialist criteria of ethnicity to exclude minority populations. The people as constructed by Donald Trump, for example, face ethnic and religious enemies such as Mexicans, Muslims, or militant African American activists (de la Torre, 2017). Similarly, rightwing European populists defend the ordinary people against those below, such as immigrants, refugees, and former colonial subjects, and the privileged cosmopolitan New Class above. An alternative conceptualization of the people is primarily political and socioeconomic. Left-wing populists construct the category of the people as the majorities of their nations that were excluded by neoliberal policies imposed by supranational organizations like the IMF or the Troika. Hugo Chávez, Rafael Correa, Pablo Iglesias, and Alex Tsipras face the oligarchy.” (de la Torre, 2019, 67

We then calculated the votes cast for all political parties classified as far-right and far-left in national elections over the last 40 years.[9] Populist parties on the far-right were selected based on criteria used in the literature on this subject (Mudde, 2007, 2016, 2017; Ignazi, 2003; Marks et al., 2002; Poguntke & Scarrow, 1996), especially the terms they use in their political platforms. In some cases, the parties openly label themselves as the “new far-right”. For other parties that were not as forthcoming, we analyzed their history and platforms first to determine what the “new” and “old style” of far-right is (such as Nazi and antisemitic political parties, although the latter were not included in our analyses) and we classified them accordingly. Far-left populist parties were selected based on their demagoguery and their promises of simplistic solutions to complex problems and crises, often accusing neoliberal policies and the EU market of being responsible for the social and economic ills of member countries.

The election results were selected for far-left parties (FLPs) and far-right parties (FRPs) for approximately 40 years –from the first elections held in the early 1980s in the EU-15 until recent elections. After collecting data, to illustrate our findings and give a broader overview of the impact of crises on the shift in behavior in the countries studied, we divided the countries into two groups to identify the growth of votes on populist political parties from the left and the right: i) the countries affected the most by the 2008-2009 economic crisis (Greece, Italy, Portugal, Spain, and Ireland), and ii) the countries less affected by the 2008-2009 economic crisis (Austria, Belgium, Denmark, Finland, France, Germany, Luxembourg, the Netherlands, Sweden and United Kingdom).

The international crisis had the most significant impact on the eurozone countries between 2009 and 2013. Table 3 includes countries with four years of negative growth, measured by GDP (Gross Domestic Product), between 2009 and 2013, plus Ireland. Ireland was an exception in this group because it suffered from the effects of the economic crisis earlier, experiencing negative growth as early as 2008 (as did Italy). It had the highest negative growth rate (-7.8% in 2009).

Table 3- Growth of populist votes in countries affected the most by the 2008-2009 economic crisis

  Votes for FLPsVotes for FRPs 
GreeceTend to a more specificEuroscepticismgrowth in period of the economic crisis growth in period of migration crisis
ItalyTend to a more diffuseEuroscepticismgrowth in period of the economic crisisgrowth in period of migration crisis(syncretic with economic platform) growth in period of the economic crisisgrowth in period of migration crisis 
IrelandTend not to present Euroscepticism  
PortugalTend to a more specificEuroscepticismgrowth in period of the economic crisis growth in period of migration crisis
SpainTend to a more diffuseEuroscepticismgrowth in period of migration crisisgrowth in period of migration crisis

Source: Dataset created by the author based on public election data (http://www.electionguide.org/https://www.electoralgeography.com/new/en/elections)

From the election results of the group of countries in Table 3, we conclude that once the euro crisis erupted in the region in 2008-2009, voters who supported left-wing ideology became more critical of EU austerity policies and rules (specificEuroscepticism). However, as the economy returned to a certain degree of normality and the migration crises emerged as a new source of regional instability, left-wing populist parties began to lose strength in most EU 15 countries, and far-right populism gained ground.

In cases such as in Portugal and Greece, it is essential to say that once far-left party leaders had been elected to government or stabilized themselves in coalitions to govern, they changed their strategies. Previously considered populist leaders, they lost space in their political parties or abandoned old narratives that accused the EU of all their ills and started to defend responsible policies as soon as they arrived in government. A new scenario followed the euro crisis in these two countries. The political parties of the Bloco de Esquerda (Left Bloc) in Portugal could no longer be classified as populist since they gained the government coalition. The old populist narratives in economic promises have been replaced by a responsible government that maintained leadership in the country until recently. A similar situation was seen in Greece when the split in Syriza generated by the rupture between Prime Minister Alexis Tsipras and Yanis Varoufakis, the minister of finance, occurred during the peak of the sovereignty crisis and the impasses in the negotiations with the Troika.[10] The result can be interpreted by what Judis (2016) has developed very well and de la Torre (2019) has considered as a de-radicalization of Syriza since 2015 and Podemos since 2018.

Ireland was the only country from Table 3 whose results showed no Euroscepticism in political parties’ positioning (considering the selection criteria of the political parties and level of public support). Until a few years ago, many questioned why Ireland seemed immune to the influence of populism. The country has far-right parties, such as the National Party, but they exist on the margins and have never won seats in the Irish Parliament. As for the new migration crisis, there was a kind of cooperation and an attitude of shared responsibility by the political elites and society. There is a general feeling of national pride and solidarity with refugees in the Irish public opinion.

More recently, Russia’s invasion of Ukraine generated an influx of Ukrainian refugees and asylum seekers to Ireland. While many welcomed them, an increase in anti-immigrant protesters in the country has been reported. Far-right populists saw this as an opportunity to spread feelings of rejection towards refugees and to be more critical of European and national governments due to a devastating housing crisis in the country.

Italy and Spain were cases of diffuse Euroscepticism that appeared among countries in Table 3. Left-wing populism in Spain (as in Greece and Portugal) found space in the government coalition in 2016, becoming less radical and less populist. Although Italy was significantly impacted by the immigration crisis, even before 2015, we highlight that far-right ideology in the country has already existed since the 1980s. It is also important to emphasize that Italy was the only case in which we saw the emergence of a populism already associated with the left (as shown in the table). Still, it is better associated with a syncretic position, as the more alternative and anarchist Italians self-designated themselves. A syncretic populist spectrum grew significantly during the euro crisis, behaving as a good example for the Green/alternative/libertarian (GAL) spectrum of the new political alignments addressed by Hooghe, Marks, and Wilson (2002). Here, we emphasize that we consider the votes for the Five Star Movement (M5S) not aligned with a left/right dimension of political ideology. Exceptionally, in our research, the movement professed the desire to “stay to change the Union from within” with a populist and economic platform, as the defence of a referendum on the euro in Italy (Zotto, 2017), but with a more GAL political dimension designed by the M5S’ leaders as a “syncretic” position.

We investigate the influence of a second dimension, a new political dimension that we conceive as ranging from Green/alternative/libertarian (GAL) to traditional/authoritarian/nationalist (TAN). We find that this dimension is the most general and powerful predictor of party positioning on the issues that arise from European integration.

As explained above, the countries in Table 4 are selected as those that were (comparably in the EU15 region) least affected by the euro crisis, having presented less than four years of growth, measured by negative GDP, between 2009 and 2013. Also, the countries in Table 4 appeared to have been more impacted by the migration crisis, which reached its highest point in 2015, than the economic one. In this case, the far-right ideology legitimated intolerant attitudes and xenophobia in the face of the humanitarian catastrophe that Europe was in the middle of.

Table 4 – Growth of populist votes in countries less affected by the 2008-2009 economic crisis

 Votes for FLPsVotes for FRPs 
AustriaTend to a more diffuseEuroscepticismgrowth in period of migration crisisgrowth in period of the economic crisisgrowth in period of migration crisis
BelgiumTend to a more diffuseEuroscepticism  growth in period of the economic crisis 
DenmarkTend to a more diffuseEuroscepticismgrowth in period of the economic crisisgrowth in period of migration crisis 
FinlandTend to a more diffuseEuroscepticism growth in period of the economic crisisgrowth in period of migration crisis
FranceTend to a more diffuseEuroscepticismgrowth in period of the economic crisisgrowth in period of migration crisisgrowth in period of the economic crisisgrowth in period of migration crisis
GermanyTend to a more diffuseEuroscepticismgrowth in period of the economic crisisgrowth in period of the economic crisisgrowth in period of migration crisis 
LuxembourgTend to a more diffuseEuroscepticism  growth in period of the economic crisisgrowth in period of migration crisis
NetherlandsTend to a more diffuseEuroscepticism  growth in period of the economic crisisgrowth in period of migration crisis
United KingdomTend to a more diffuseEuroscepticism growth in period of migration crisis 
SwedenTend to a more diffuseEuroscepticism growth in period of migration crisis

Source: Dataset created by the author based on public election data (http://www.electionguide.org/https://www.electoralgeography.com/new/en/elections)

Most of the countries, as expected, presented a trend to increase vote preference for FRPs during the immigration crises. They tend to have a more diffuse Euroscepticism.[11] Also, Although Belgium presented no growth of votes for FLPs during the period of the euro crisis, we saw an increase of FRPs in the two moments of crises considered in this article. Austria appeared as an outsider. The Austrians presented a new trend to vote for the populist far-left during the immigration crisis. However, there has been a decrease in radical votes since the legislative election of 2019, when the Free Party of Austria (populist far-right) lost 20 seats in the Parliament.

The UK results show a clear relationship between populists of the far-right and the referendum that resulted in Brexit, followed by a quick decrease in support after the June 2016 event. Interestingly, the strength of populism in the country was evident in public manifestation, and the use of the media to promote an oversimplified view of the social problem raised by the rise in immigration in the country was not reflected in elections for the British Parliament. Even so, the case of the Brexit referendum is the clearest example of the influence of populism on electoral behavior and its consequences. The post-referendum shifts in public opinion from criticism to support for the EU revealed an apparent lack of understanding of the brutal consequences of Brexit for the British.[12]

Finally, when we look at the impact of migration crises on voter behavior, tables 3 and 4 illustrate that populism explains the growth of the far-right more than the economic crisis does. By separating the countries into ones affected the most and ones affected the least by the financial crisis (tables 3 and 4), we found that although the far-left grew more significantly in countries that suffered the most from the economic crisis, in most cases, left-wing radicalism tended to lose ground after the crises. While the rise of the far-right is prevalent during crises in general, the increase in votes for far-right parties occurred in 13 of the 15 countries analyzed during the migration crisis. Support for the far-left, however, increased during the migration crisis in Austria, France and Italy only.

Concluding Remarks

The article aims to investigate if and to what extent two decisive crises in the region affected support for political parties with Eurosceptic characteristics, which are more commonly aligned with extremist right or left-wing populist positions. The article sought to identify patterns in the growth of far-right and far-left populist parties to confirm the general perception that Euroscepticism and populism benefit from regional crises. We thus aimed to further the discussion on the risk of crises in the EU contributing to the increase in Euroscepticism and the tendency to vote for political parties that can weaken the European model based on the principles of liberal democracy, representation and the rule of law. The best predictor of the growth of Euroscepticism is migration issues. Our findings revealed the growing resistance in EU societies to the increasing number of immigrants in the region.

Also, in general, the results of this study show that populist agendas (both from the left or the right) found fertile ground in environments where support for democratic measures based on liberal institutions and representation was on the decline, “revealing hidden preferences that might have existed all along, but individuals were discouraged from making them public” (Brescia, 2019). We have seen a decline in the approval of EU institutions and norms and the emergence of intense hostility towards representative politics in countries during the period when populism was on the rise. However, to understand variations in the performances of populist political parties radically opposed to the EU, we analyzed them in the context of the two most significant crises challenging EU policies and politics in the last 40 years. Each country’s electoral findings in this article deserve a more in-depth analysis that could be better explored and developed in future works.

EU crises are seen as events that impact the behavior of European voters, and we assume that the growth of populism is harmful to democracy, even when populist parties and leaders are not elected (Müller, 2016). This is because the ability to spread ideas that discredit politics and representation as a norm of democracy has been dramatically strengthened by digital media, enabling populists to coordinate and promote these ideas transnationally, often linking them to conspiracy theories and denialism. In this context, the EU bureaucracy and its complex governance model are a clear target of populists. The EU adds supranational and intergovernmental institutional constraints to national ones (Müller, 2016, p. 95) and becomes an easy ‘punching bag’ for populist rhetoric.

We conclude that in a wave of growth of support for far-left parties in Western Europe, there are now signs of a bonanza for specific Euroscepticism (Kopecky & Mudde, 2002), which is more centered on criticisms of typical changes and reforms in the EU’s economic model of integration and more specific EU politics affecting the far-left political platforms. However, Diffuse Euroscepticism (Kopecky & Mudde, 2002), which is associated with a general contestation of the EU, involves its representative model of integration with supranational institutions and policy coordination. This side of Euroscepticism seems to be more closely associated with far-right populist narratives that are very much alive in the region.


 

(*) Dr. Ana Paula Tostes is Jean Monnet Chair at the Rio de Janeiro State University (UERJ), Brazil. Professor at the Graduate Program in Political Science at the Institute of Social and Political Studies (IESP/UERJ) and the Department of International Relations (DRI/UERJ). She is a Senior Fellow at the Brazilian Center of International Relations (CEBRI) and was a visiting researcher at the Free University of Berlin (FUB). She holds a PhD in Political Science (IUPERJ/IESP) and a Postdoc at the University of São Paulo (USP). She was a visiting researcher (2016-2017) at the Free University of Berlin (FUB) and an associate professor at Michigan State University (MSU). Currently, she is the coordinator of the Project for International Cooperation (PROBRAL CAPES/DAAD, 2023-2026) between IESP/UERJ and the German Institute of Global and Area Studies (GIGA), Hamburg, Germany. Results of research supported by the European Union (JMC Project EUgac n. 101127443), Productivity Scholarships from FAPERJ (Prociência/UERJ) and CNPq (n. 316785/2021-0).


 

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Footnotes

[1] http://www.electionguide.org/https://www.electoralgeography.com/new/en/electionshttp://www.electionworld.org/topic/europe

[2] Cf. e.g., https://www.sciencedirect.com/science/article/pii/S0176268018301320; https://whatukthinks.org/eu/wp-content/uploads/2016/12/NatCen_Brexplanations-report-FINAL-WEB2.pdf

[3] This includes national elections held up until the writing of this article.

[4] Since the 1970s, the Eurobarometer has been measuring the European public’s level of knowledge about regional integration. It shows that the level of information increased when the EU was in operation and its supranational institutions were being consolidated.

[5] Cf. http://fra.europa.eu/en/publication/1999/eumc-annual-report-1998

[6] Le Pen is currently in his tenth consecutive mandate. He was elected during the last EP elections, which were held in 2014. 

[7] We included the data of the first general election in which the political party received support (but did not necessarily win seats in a national parliament). The information in the database constructed to conduct the analyses on the votes cast in each election for each political party in each country is broader and more complex than what is shown in Tables 1 and 2. However, they provide minimal information to show why the parties were selected.

[8] Cf. MANIFESTO PROJECT. (2024) MARPOR: Manifesto Research On Political Representation. WZB. https://manifesto-project.wzb.eu/ (accessed on September 30, 2024).

[9] Parties that did not obtain more than 0.01% of votes were excluded from our calculations.

[10] Syriza is a party created in 2013, based on an anti-EU agenda and a populist narrative. In 2012, the country’s GDP had collapsed by 25%, unemployment reached almost a third of the population (28%) and hundreds of thousands of companies went bankrupt. Between 2010 and 2015 alone, Greece received three emergency rescue packages from the European Union (EU), totalizing more than 320 billion euros. After such negotiations, Prime Minister Tsipras accepted the EU’s conditions as a better option than bearing the consequences of leaving the eurozone. Despite the disappointment of many of populist leaders associated with Syriza, Greek voters chose to vote for moderate politicians without populist narratives than to take risks with the old elites or baseless promises.

[11]Sweden deserves to be studied as a separated case. A report (Demos Report), conducted by an Open Society Foundations initiative represents a pilot project tackling innovative approaches to keeping societies open in Europe. Findings revealed that since 2010, when far-right populists in Sweden entered the national parliament, their voters already showed a different profile from the rest of Europe. A large proportion of voters for the Swedish far-right, especially those who already followed the populist party Sweden Democrats on Facebook, were young people between 16 and 20 years old. In a 2010 survey, 63% of the party’s Facebook followers (the main social media platform at the time in the country) voted for the party – leaving out mainly those who were not old enough to vote in the country. (see Benfield, Jack. Populism in Europe: Sweden. Open Society Foundations. February 2012. https://www.opensocietyfoundations.org/publications/populism-europe-sweden accessed on September 27, 2024).

[12] Cf. WHAT UK THINKS EU. (2024). https://www.whatukthinks.org/eu/ (accessed on September 30, 2024).


 

Table of Abbreviations

CEBRI            Brazilian Center of International Relations

EU                   European Union

EP                   European Parliament 

FAPERJ          Fundação Carlos Chagas Filho de Amparo à Pesquisa do Estado do Rio de Janeiro

FLP                 Far-left parties

FRP                 Far-right parties

FUB                Free University of Berlin

GAL                Green/alternative/libertarian

GDP                Gross Domestic Product

GIGA              German Institute of Global and Area

IMF                 International Monetary Fund

MSU               Michigan State University

NRP                National Renewal Party

JMC                Jean Monnet Chair 

TAN                Traditional/authoritarian/nationalist

UERJ              Rio de Janeiro State University

USP                 University of São Paulo 

Distorted soft melting clock on the old books. Photo: Zef Art.

Populism and Time: Temporalities of a Disruptive Politics

Kenes, Bulent. (2024). “Populism and Time: Temporalities of a Disruptive Politics.” ECPS Book Reviews. European Center for Populism Studies. November 27, 2024. https://doi.org/10.55271/br0022

 

Andy Knott’s Populism and Time: Temporalities of a Disruptive Politics offers a groundbreaking exploration of populism through the lens of time, challenging traditional spatial and ideological frameworks. Knott and his contributors delve into the temporal dimensions of populism’s emergence, persistence, and transformation, drawing on historical, philosophical, and regional perspectives. The volume’s innovative use of metaphors and analyses sheds light on populism’s ability to navigate crises and disrupt hegemonic norms. By examining regional variations and the interplay between technology and populist dynamics, the book provides fresh and valuable insights. It is an essential resource for scholars, redefining populism as a diachronic force shaping contemporary politics.

Reviewed by Bulent Kenes

In Populism and Time: Temporalities of a Disruptive Politics, editor Andy Knott and contributing authors offer a compelling exploration of the relationship between populism and temporality, an often overlooked yet crucial aspect of this political phenomenon. While the spatial dimensions of populism have dominated much of the academic discourse, this volume distinguishes itself by situating populism within the framework of time, presenting fresh theoretical insights into its emergence, persistence, and impact.

The collection originated from an idea for a workshop that ultimately took place online during the COVID-19 lockdown. Keynote speakers María Esperanza Casullo and Simon Tormey laid the groundwork for the book’s rich intellectual inquiry. Comprising ten chapters organized into three thematic parts, the book addresses historical, technological, and regional dimensions of populism. Contributions from scholars such as Tormey, Clare Woodford, and Casullo tackle critical questions: What triggers populism’s explosive emergence? Why does it seem to thrive in particular historical moments? And how do technological advancements reshape populist dynamics? Why does populism arise in advanced democracies? What role does algorithmic interference play in forging populist solidarities? And why are populist leaders so resilient in power? These inquiries are enriched by conceptual frameworks like cyclicality, spatiotemporality, and populist constitutionalism, offering a nuanced lens to examine populism’s global manifestations.

Knott’s introduction critiques teleological frameworks that dismiss populism as a fleeting anomaly. He instead situates it as a dynamic, diachronic force capable of disrupting hegemonic political norms. Drawing on the philosophical insights of Nietzsche and Heidegger, alongside Machiavelli’s interplay of necessity and contingency, the volume investigates populism’s ontology, asking whether its recurrence stems solely from the politicization of “the people” or deeper ontological parameters that shape modern politics. Particularly compelling is the volume’s focus on regional specificity, especially in Latin America. Scholars such as Paula Biglieri and Eleonora Mesquita Ceia analyze how populism in the region navigates the dual pressures of rupture and institutionalization, challenging its characterization as inherently unstable.

The first chapter of the book titled “Introduction: Populism, Metaphor, Temporality” penned by editor Knott, highlights the neglect of temporality and seeks to address this gap by advancing a nuanced, interdisciplinary framework for understanding populism through the lens of time. Knott begins by critiquing the predominant spatial focus in populism studies, which has been shaped by disciplines such as comparative politics and international relations. He notes that global and regional analyses often overlook how populism operates within temporal frameworks, an omission that limits the depth of our understanding. This chapter ambitiously aims to reframe populism not as a static anomaly but as a dynamic, time-sensitive phenomenon with implications for political stability and transformation.

Central to Knott’s analysis is the role of metaphors in shaping perceptions of populism’s temporal character. The tidal metaphor, for example, suggests cyclicality and permanence, aligning with the ebbs and flows of political phenomena. In contrast, the wave and eruption metaphors evoke disruption, irregularity, and transformative power, underscoring populism’s capacity to challenge established political orders. These metaphors reveal populism’s temporal flexibility, adapting to various contexts while disrupting hegemonic political structures.

Knott further draws on philosophical perspectives, engaging with Martin Heidegger’s notions of temporality, Jacques Rancière’s plural modernities, and Niccolò Machiavelli’s interplay of necessity and contingency. By linking these theoretical insights to populism, Knott presents a compelling argument for understanding populism’s emergence, persistence, and evolution as deeply rooted in temporal contexts. Knott’s introduction effectively situates populism within a broader temporal framework, offering fresh insights into its ontology and dynamics. By bridging philosophy, history, and political theory, this chapter not only reframes populism as a diachronic phenomenon but also invites readers to reconsider its role in shaping contemporary political trajectories. It sets the stage for a rich exploration of populism’s temporalities throughout the volume.

In the second chapter titled “On Populism’s Beginnings,” Knott embarks on an ambitious exploration of the origins of populism, mapping out three distinct historiographical approaches while critiquing their methodologies and assumptions. This chapter serves as a foundational inquiry into the historiography of populism, bridging disciplines such as history, political science, and theory to illuminate how populism’s beginnings have been conceptualized. Knott identifies three frameworks: the first locates populism within specific historical case studies, such as the People’s Party in late 19th-century America and Russia’s narodniki movement. These case-based approaches often tie populism to particular social and economic conditions, such as industrialization and urbanization. The second framework, exemplified by Federico Finchelstein, elevates populism as a transnational regime with its roots in mid-20th-century politics, positioning it alongside liberal democracy, fascism, and communism. Lastly, theorists like Margaret Canovan and Ernesto Laclau trace populism back to antiquity, framing it as a persistent political logic grounded in the antagonistic relationship between “the people” and elites. Knott’s interdisciplinary analysis critically interrogates these approaches, highlighting tensions between populism as a historical phenomenon and as a timeless political form. By weaving together historical narratives and theoretical insights, Knott not only questions the adequacy of existing historiographies but also underscores the need for more nuanced, transdisciplinary research.

Clare Woodford’s chapter “Populism, Impossible Time, and Democracy’s People Problem” is a scathing critique of prevailing populism scholarship, exposing its foundational contradictions and its often-unacknowledged complicity in undermining democracy. Central to her argument is the bold assertion that much of the literature on populism perpetuates a flawed conceptualization of “the people” and “democracy,” framing the former as a perpetual threat to the latter. Woodford dismantles this perspective, arguing that such scholarship narrows democratic possibilities and inadvertently bolsters authoritarian tendencies. Woodford critiques the dominant binary framework that pits populism against democracy. Scholars, she argues, have too readily labeled populism as anti-democratic, ignoring the complexity of its interactions with democratic processes. By casting populism as inherently problematic, these academics, whom Woodford does not hesitate to criticize as gatekeepers of an elitist liberal-democratic orthodoxy, distort the political landscape into a restrictive populism-vs-democracy dichotomy. This oversimplification delegitimizes left-wing alternatives and conflates democratic expressions with anti-democratic tendencies, thereby shrinking the space for meaningful political discourse. 

Her engagement with theorists like Rancière, Ernesto Laclau, and Chantal Mouffe underscores the necessity of redefining populism. Woodford particularly emphasizes the aesthetic moment of democracy, where competing definitions of the people coexist, making politics an ongoing, transformative process rather than a static structure. By rejecting the “false dichotomy” of liberal minimalism versus right-wing authoritarianism, she challenges scholars to embrace the pluralistic, dynamic nature of democracy. Woodford’s chapter is a clarion call for populism scholars to abandon their entrenched biases and reconsider their theoretical foundations. Her critique is not merely an academic exercise but a plea for a renewed commitment to democracy that respects the people’s role as its central actors.

Adrià Porta Caballé’s chapter, titled “Politics and Time: The Nostalgic, the Opportunist and the Utopian. An Existential Analytic of Podemos’ Ecstatic Times,” offers a profound exploration of Podemos’ political trajectory in Spain, reframing its internal conflicts through the lens of temporality. By weaving Nietzsche’s and Heidegger’s philosophies into his analysis, the author develops a compelling framework to dissect the tensions within Podemos, which he categorizes as nostalgic, opportunist, and utopian – aligned with the past, present, and future, respectively. Caballé’s critique challenges traditional analyses that confine themselves to ideology, class, or politics, arguing that they neglect the crucial role of time in understanding political movements. His temporal framework posits that the internal factions within Podemos – Pablistas (nostalgic), Errejonistas (opportunist), and Anticapitalistas (utopian) – represent distinct, albeit incomplete, relationships with temporality. This fragmentation, Caballé argues, was both the source of Podemos’ initial success and its eventual decline.

The chapter excels in its integration of Heidegger’s existential temporality and Nietzsche’s historical triad, applying these abstract concepts to a concrete political case. Particularly striking is Caballé’s assertion that Podemos’ fragmentation mirrors the disunity of political temporality itself, where prioritizing one temporal mode over the others inevitably leads to imbalance and conflict. This approach not only sheds light on Podemos but also provides a heuristic for analyzing broader left-populist movements. Caballé’s work is a masterclass in blending philosophy and political analysis, offering an original perspective on the existential dynamics of time in politics. His call for an “authentic politics” that integrates nostalgia, opportunism, and utopia underscores the necessity of temporal unity for sustainable political action. 

Simon Tormey’s chapter, titled Populisation: Populism – Temporary Dysfunction or Modernity’s Revenge?” offers a comprehensive and provocative exploration of populism’s entrenchment in modern politics, challenging conventional narratives that view it as a transient phenomenon. Tormey’s core argument positions populism not as an aberration but as a symptom of deeper systemic crises in liberal democracy and late modernity. Through his concept of “populisation,” he illustrates how populism has evolved into a normalized and persistent feature of the political landscape. The chapter critically interrogates the dominant frameworks in populism studies – treating it as a regime, strategy, or event – and instead reframes it as a product of endemic tendencies within late modernity. These tendencies, including globalization, media transformation, and the erosion of traditional authority, create fertile ground for populist movements and leaders. Tormey’s analysis links populism to the cultural and economic grievances exacerbated by modernity’s rapid changes, offering a nuanced explanation of its rise across the political spectrum.

Particularly compelling is the chapter’s assertion that populism thrives on the pervasive sense of crisis, amplified by new media technologies that foster immediacy, emotionality, and a demand for simplistic solutions. Tormey argues that these conditions have entrenched a style of politics characterized by spectacle, hyper-representation, and an “outsider” ethos that increasingly defines democratic engagement. Thus, Tormey positions populism as a response to, and symptom of, late modernity’s failures – a reflection of systemic anxiety and dislocation rather than a temporary disruption. His insights provide a vital framework for understanding populism’s permanence and its implications for democratic systems.

In his chapter, titled Populism and the Mirror of Technology,” author Michaelangelo Anastasiou’s presents a critical intervention in populism studies by scrutinizing the predominance of synchronic analyses. He argues that such approaches reduce populism to static, episodic snapshots, neglecting its diachronic evolution and the political dynamics underlying its (re)constitution in time. This critique challenges the established methodologies within the field, which often favor universal definitions or linear cause-effect reasoning. Anastasiou identifies two significant shortcomings in current populism scholarship: first, the reliance on fixed typologies that fail to capture populism’s fluid and context-dependent manifestations; and second, the under-theorization of the political practices that enable populism’s emergence and evolution. By equating populism with a series of static outcomes, according to Anastasiou, these studies overlook its historical and temporal dimensions, thus underemphasizing the creative agency and disruptive potential inherent in populist politics.

The chapter advances a compelling theoretical framework grounded in post-Marxist thought, linking populism’s spatiotemporality to the affordances of modern technology. Technology, Anastasiou argues, acts as both an enabler of spatial connectivity and a catalyst for temporal disruption, thereby broadening the scope of populist possibilities. Through this lens, populism is positioned as a political logic rooted in the interplay of space and time, facilitated by the indeterminacy and dislocation characteristic of modern social configurations. The exploration of populism’s ontological ties to technology in this chapter offers an innovative perspective on its historical emergence and its adaptability across contexts. By situating populism within the broader socio-technological dynamics of modernity, Anastasiou provides a critique of synchronic methodologies, calling for a more nuanced, diachronic understanding of populist politics. 

Jamie Ranger’s chapter, titled “Populism, Social Media and the Technospheric,” critically examines the intersection of populism, social media, and the “technospheric condition.” Drawing on Bernard Stiegler and Hartmut Rosa, Ranger argues that the technospheric condition—a sociotechnical milieu accelerating since the Industrial Revolution—reshapes politics by distorting democratic contestability into technical expertise. This environment fosters public distrust in political institutions and contributes to the resonance of populist rhetoric, which opposes “the people” against technocratic elites. 

The chapter explores how the technospheric, underpinned by social media and the attention economy, intensifies political polarisation and disrupts traditional political processes. Ranger critiques the algorithmic steering of political affinities on platforms, arguing that chains of equivalence, central to populism, are increasingly shaped by algorithmic interference rather than authentic political will. This phenomenon, termed “semi-automated politics,” complicates the authenticity of populist solidarities, raising questions about the agency behind contemporary digital populism.

Ranger highlights the dual potential of social media as both a counter-hegemonic tool for progressive change and a breeding ground for reactionary forces. He emphasizes the risks of fragmented political subjectivities in the hyperconnected technospheric world, where misinformation and algorithm-driven partisanship challenge cohesive political mobilization. This chapter offers a deep analysis of the technospheric’s role in reshaping modern politics, making it a vital contribution to understanding populism’s rise in the digital age.

María Esperanza Casullo’s chapter, titled “Antagonism, Flexibility, and the Surprising Resilience of Populism in Latin America,” provides an incisive analysis of the resilience of Latin American populism, challenging dominant narratives that depict populism as a fleeting political phenomenon. By focusing on the leftist populist presidencies of Hugo Chávez, Néstor and Cristina Kirchner, Evo Morales, Rafael Correa, and Fernando Lugo, Casullo highlights how flexibility in antagonistic narratives and the capacity for rapid public mobilization underpin the endurance of these leaders in a politically volatile region.

Casullo effectively argues that populist leaders construct a compelling “myth” centered on a heroic leader, a villainous antagonist, and a damaged collective identity. This myth fosters unity among diverse constituencies and enables populists to adapt antagonistic rhetoric to shifting political contexts. Furthermore, she underscores the role of street mobilization as a critical tool for countering threats, illustrating how mass demonstrations often shield populist leaders from impeachment, protests, or coups. Her chapter also addresses objections to populist resilience, including arguments that attribute their longevity to favorable economic conditions or the absence of opposition. Casullo counters these claims by emphasizing the strategic nature of populist politics, which leverages antagonism and mobilization to navigate crises. Casullo’s exploration situates populism as a rational and effective political strategy, offering valuable insights into its persistent presence in Latin America’s political landscape.

Chapter 9 by Paula Biglieri and Gloria Perelló, titled “Populist Temporality in Latin America,” offers a theoretical exploration of the temporal and spatial dynamics of Latin American populism. Anchored in the works of Laclau and Mouffe, the authors argue that populism embodies an irreducible tension between rupture—a dislocation of established order—and spatialisation, the institutionalisation of new configurations. This duality, they contend, defines the “heart” of populist politics.

The chapter’s strength lies in its nuanced analysis of populist temporality as a moment of radical reactivation that disrupts entrenched practices, creating space for new possibilities. Biglieri and Perelló underscore how populist leaders connect this rupture to historical struggles, constructing a lineage that situates present movements as heirs of past resistance. This linkage not only legitimises their causes but also sustains popular mobilization by blending hope for the future with a reimagining of the past.

The authors also highlight how spatialisation translates populist ideals into institutional frameworks, such as constitutions that challenge neoliberal or colonial legacies. However, they argue that this institutionalisation never fully resolves the rupture, leaving an open-ended struggle that ensures the continuous evolution of populist politics.

Eleonora Mesquita Ceia’s chapter titled “Populism and Constitutionalism in Brazil: : An Enduring or Transitional Relationship in Time?” provides a comprehensive analysis of the interplay between populism and constitutionalism in Brazil’s political history. Through case studies of key populist leaders—from Getúlio Vargas to Jair Bolsonaro—the chapter examines how populist projects have alternately reinforced and challenged liberal-democratic constitutionalism. The chapter argues against the simplistic binary often drawn between populism and constitutionalism in Global North scholarship. Ceia highlights the diverse constitutional engagements of Brazilian populist regimes, noting how some, such as Lula’s and Dilma Rousseff’s administrations, upheld liberal-democratic principles, while others, like Vargas’s and Bolsonaro’s governments, pursued constitutional reforms and institutional capture to consolidate power.

Particularly striking is the chapter’s discussion of populism’s dual nature in Brazil, where it emerges as both a response to crises and a tool for political inclusion. Vargas’s reforms integrated the working class into the political process, while Bolsonaro’s far-right populism weaponized constitutional mechanisms to deepen societal divisions. Ceia underscores that these approaches reflect not populism as a monolith but its variability across time and contexts. A key takeaway from the chapter is the distinction between populism and authoritarian populism: while both can challenge liberal-democratic norms, only the latter consistently undermines constitutional protections and institutions. By contrasting different administrations’ approaches, Ceia offers an insightful critique of the notion of a “permanent populist constitutionalism” in Brazil. This chapter underscores the resilience of Brazil’s 1988 constitution, which has withstood authoritarian populist pressures, reaffirming the importance of institutional integrity in democratic systems.

Andy Knott’s concluding chapter titiled “Time for More? Populism’s Prospects” offers an examination of populism’s future by juxtaposing theoretical models with real-world contexts. Rather than presenting definitive answers, Knott embraces the speculative nature of his subject, framing populism as a contextual phenomenon shaped by crises and historical transitions. The chapter effectively contrasts Tormey’s populisation thesis, which views populism as a permanent feature of modern politics, with the cyclical model, which situates populism within recurring patterns of hegemonic breakdown and reconstruction. Knott’s use of sociological and ontological approaches enriches his exploration of populism’s adaptability and persistence. By grounding these models in historical examples from Europe and Latin America, the chapter avoids abstract theorizing, offering a nuanced understanding of populism’s dynamics. The critique of anti-populist narratives adds depth, challenging the dismissal of populism as an aberration. 

Populism and Time: Temporalities of a Disruptive Politics is a thought-provoking exploration that repositions populism within the framework of time, challenging traditional spatial and ideological analyses. By delving into the temporal dimensions of populist emergence, endurance, and transformation, Knott and his contributors provide a groundbreaking interdisciplinary perspective on this political phenomenon. The book’s innovative use of temporal metaphors, alongside rigorous engagement with historical, philosophical, and regional contexts, illuminates populism’s dynamic interaction with crises and hegemonic transitions.

Knott’s editorial vision is particularly commendable for bridging philosophical insights and political realities, effectively situating populism as a phenomenon deeply intertwined with historical and temporal conditions. While some chapters revisit familiar theoretical debates, the collection as a whole offers fresh and innovative perspectives, especially through its focus on regional variations and the transformative interplay between technology and populist dynamics. This volume is an essential resource for scholars and students of political theory, providing a deeper and more nuanced understanding of populism as a diachronic force shaping contemporary politics. Ultimately, the book stands as a timely and significant contribution to the ongoing debate on populism’s evolving role in influencing and redefining political trajectories in the modern world.


 

Andy Knott (eds). (2024). Populism and Time: Temporalities of a Disruptive Politics. Edinburgh University Press. 272 pp. Hardcover $103,12, ISBN-10: 139952772X, ISBN-13: 978-1399527729

A group of migrants entered the U.S. from Mexico through an opening in the border fence near Sasabe, Arizona, and turned themselves in to a waiting CBP agent on July 15, 2023. Photo: Aaron Wells.

Immigration Realities: Challenging Common Misperceptions

Kenes, Bulent. (2024). “Immigration Realities: Challenging Common Misperceptions.” ECPS Book Reviews. European Center for Populism Studies. November 11, 2024. https://doi.org/10.55271/br0021

 

Immigration Realities is a thorough, research-based analysis that examines and debunks widespread myths surrounding immigration while highlighting the contributions of immigrants. Authors Ernesto Castañeda and Carina Cione present an alternative view to common misconceptions by contextualizing migration within broader global frameworks. While the book’s perspective may not align with all viewpoints, its well-supported insights make it a valuable resource for readers interested in a nuanced, evidence-based understanding of migration, encouraging a thoughtful approach to policy and public dialogue.

Reviewed by Bulent Kenes

In their recently released book, Immigration Realities: Challenging Common Misperceptions, authors Ernesto Castañeda and Carina Cione address some of the most pervasive and misleading assumptions about immigration, inviting readers to critically examine often-repeated beliefs with fresh, research-backed insights. They deconstruct prevalent myths about immigration, providing a research-informed perspective to clarify these misconceptions. Each chapter explores a central question, such as “Is the US-Mexico border truly dangerous?” and “Would a border wall keep undocumented immigrants away?” Further questions tackled include whether immigrants are more likely to commit crimes, if they avoid learning English, and if they are disproportionately dependent on welfare and other government programs. The book also addresses critical issues like remittances and the debate on whether they drain the host economy, the supposed “refugee crisis,” and the broader relationship between globalization and migration.

The book then extends its focus to key questions around Brexit’s impact on immigration to the United Kingdom, examining “Will the decision to leave the European Union stop immigration?” Finally, the authors explore whether immigrants integrate into host societies and what lessons can be learned from different cities and countries regarding immigrant integration. Through these questions, the book provides a robust foundation for a more nuanced understanding of migration issues.

Through this rigorous analysis, Immigration Realities not only dispels common myths but also contextualizes immigration as part of larger global and historical processes. Castañeda and Cione emphasize that migration is not merely a legal issue but a human experience shaped by complex dynamics, including exclusion and belonging. By discussing concepts such as emigration and immigration, they examine how the realities of migration are affected by issues like crimmigrationxenophobic stereotypes, and pushbacks. These discussions are balanced with an exploration of themes such as assimilationsocial integration, and cosmopolitanism, revealing how migrants navigate inclusion and exclusion in host societies.

The authors further address how broader forces—globalization and deglobalization, for instance—impact migration patterns and individual experiences, while examining the effects of isolationism in shaping migration policies and public opinion. In this work, readers will encounter discussions of migradollars (remittances sent by immigrants to their home countries) and social remittances (the transfer of ideas and practices across borders), highlighting the multidimensional impact of migration on both host and origin countries.

By integrating these varied concepts, Immigration Realities seeks to bridge the gap between academic research and public understanding, making complex ideas accessible for readers who may be new to contemporary migration studies. This comprehensive approach underscores the importance of viewing migration through a lens that recognizes both its socio-political challenges and its contributions to society.

In the introduction, the authors argue that immigration, especially in the United States, is highly politicized and frequently portrayed in a way that alarms native-born populations. Misleading stereotypes about immigrants, particularly those of color, have fueled negative perceptions, creating an “us vs. them” mentality that often casts immigrants as threats to social and economic stability. The authors emphasize that these misconceptions are not only harmful but also lack factual basis, as only around 3.5% of the global population lives outside their country of birth. Castañeda and Cione also advocate for a broader understanding of migration beyond legal frameworks, viewing it as a fundamentally human experience. 

They emphasize that migration is part of larger historical and global processes, including globalization, cosmopolitanism, and deglobalization. This introductory section lays the groundwork for an in-depth exploration that challenges readers to critically engage with the nuanced realities of migration, making the topic accessible without sacrificing complexity. By framing each chapter around a misconception, the authors aim to equip readers with a factual, empathetic perspective on immigration, positioning the book as both a scholarly work and a timely resource for anyone interested in understanding the multifaceted nature of migration.

Chapter 1 of Immigration Realities, titled “The Southern Border is Safe, but Border Enforcement Makes it Unsafe for Many,” challenges the common portrayal of the US-Mexico border as a dangerous, lawless region. Through secondary data, published research, and surveys of El Paso residents, Castañeda and Cione argue that this image is largely a media-driven myth. In fact, border cities are some of the safest in the US, with lower crime rates than other areas due to heavy surveillance and Border Patrol presence. However, the authors highlight a stark contrast in experiences: while White Americans generally feel secure, migrants and minority communities face disproportionate threats of violence, detainment, and deportation, intensified by far-right rhetoric that criminalizes immigrants.

The authors underscore how populist rhetoric, notably from figures like Donald Trump, has fueled xenophobia and support for restrictive border policies. They link these policies to a border security industry that profits from a militarized approach, reinforcing exclusionary ideologies that endanger marginalized groups and undermine human rights. The chapter invites readers to question the prioritization of safety in border security discourse and raises awareness of the human rights violations inherent in populist-driven enforcement policies.

Chapter 2 of the book, titled “Border Walls Do Not Keep Immigrants Out of a Country,” offers a critical analysis of border walls’ ineffectiveness as immigration deterrents and the negative social, economic, and environmental impacts they impose. Castañeda and Cione argue that these walls, rather than serving functional purposes, act as symbolic tools driven by far-right ideologies equating border security with national identity preservation. Tracing the political momentum for a US-Mexico border wall from Reagan and Clinton through Trump’s administration, they contend that these policies stem more from ideological stances than practical immigration control.

The authors illustrate how Trump’s portrayal of immigration as an “invasion” fueled nationalist fears, leading to measures like the 2019 government shutdown over wall funding. They reveal that border walls, despite their high costs, fail to stop illegal immigration or drug trafficking, which primarily occurs at legal entry points, while also causing severe environmental damage. This chapter critiques the financial interests underlying the wall agenda, noting that private contractors, security firms, and detention centers profit from the manufactured perception of crisis. Castañeda and Cione advocate for redirecting resources toward humane immigration policies that recognize immigrants’ economic and social contributions, underscoring the need for cooperation over confrontation.

In Chapter 3, Castañeda and Cione dismantle the persistent myth that immigrants are more likely to commit crimes than native-born Americans. Through a comprehensive examination of crime data, historical analysis, and social research, the authors argue that this misconception is not only false but rooted in long-standing stereotypes and xenophobic biases. They emphasize that foreign-born individuals, especially Hispanic immigrants, tend to have lower crime rates than their native-born counterparts. For example, border cities like El Paso, which have significant immigrant populations, consistently report lower crime rates than comparable non-border cities. Additionally, immigrants contribute to safer neighborhoods, likely due to strong social networks and a desire to avoid interactions with law enforcement that could endanger their immigration status.

The authors further explore how political rhetoric has fueled the criminal immigrant stereotype, particularly through statements by figures like Trump, who in his 2016 campaign described Mexican immigrants as “bringing crime” and “rapists.” Castañeda and Cione reveal that such narratives are not only misleading but strategically used to justify exclusionary policies. They describe how these stereotypes perpetuate a “crimmigration” system that criminalizes immigrants, with laws such as the Illegal Immigration Reform and Immigrant Responsibility Act (IIRIRA) intensifying immigrant detentions and deportations, often for minor infractions that would not result in criminal penalties for US citizens. By debunking the idea that immigration increases crime, the authors point out that as immigration has risen, national crime rates have simultaneously dropped. They advocate for a critical examination of these stereotypes, urging readers to question how political agendas shape public perceptions. 

In Chapter 4 of the book the authors this time confront the prevalent myth that immigrants refuse to learn English and fail to integrate into American society. The authors argue convincingly that immigrants are, in fact, highly motivated to acquire English language skills, viewing it as essential for social and economic mobility in the US. However, they also highlight the many barriers immigrants face, including limited access to language education, financial constraints, and systemic discrimination. They reveal how immigrants often experience prejudice in the classroom and discrimination in daily interactions when speaking their native languages. This “language shaming,” they argue, leads many immigrants to avoid using their native tongues in public, despite the strong desire to maintain a connection to their cultural heritage. 

By addressing the structural factors that limit language learning—such as the high cost of classes, lack of time, and socioeconomic status—the authors debunk the stereotype of the “unwilling immigrant.” They argue that rather than resisting integration, immigrants are often forced to prioritize immediate survival over language acquisition. The chapter makes a compelling case for more robust support systems to assist immigrants with language learning and challenge readers to reconsider simplistic narratives around language and integration, urging empathy and policy reforms to foster a more inclusive society.

The following chapter addresses the widespread misconception that immigrants rely heavily on welfare programs. The authors provide a compelling analysis backed by historical and contemporary data to demonstrate that immigrants generally access fewer social services than native-born individuals, even when eligible. This chapter examines the social and political dynamics that contribute to this myth, such as policies from the Trump administration, which attempted to block “undesirable” immigrants based on financial criteria, using misleading statistics to justify these actions. The authors delve into the structural barriers that limit immigrants’ access to welfare, such as the 1996 Personal Responsibility and Work Opportunity Reconciliation Act (PRWORA), which reduced immigrants’ eligibility for programs like Medicaid and SNAP. They highlight that these restrictions disproportionately affect low-income immigrant families and have lasting effects on their well-being, as they often forgo essential services out of fear of jeopardizing their immigration status.

The chapter also expands the discussion to international contexts, including European Union countries and Australia, revealing similar patterns of limited welfare use among immigrants globally. By addressing racial and ethnic stereotypes, such as the stigmatization of Black and Latin American immigrants as “welfare abusers,” Castañeda and Cione illustrate how these prejudices fuel public opposition and restrictive policies. Thus, they challenge readers to reconsider the welfare myth surrounding immigrants, urging for data-driven policies that acknowledge immigrants’ contributions, such as their role in the labor force and taxes, while promoting equitable access to social services. The authors effectively debunk the stereotype of the “dependent immigrant,” emphasizing instead the resilience and economic independence of immigrant communities.

In Chapter 6, Castañeda and Cione tackle the misconception that remittances—money sent by immigrants to family in their countries of origin—drain host economies. The authors highlight that remittances, contrary to popular belief, do not deplete economic resources in host countries but rather enhance the global economy and contribute to local economies in multiple ways. The chapter addresses arguments from political figures, such as Trump, who claimed that remittances should be taxed to fund projects like the US-Mexico border wall. The aurhors argue that such taxes would not only be burdensome to implement but would also drive remittance flows underground, leading to informal, unregulated channels. Furthermore, the authors clarify that the income immigrants remit has already been taxed in the host country, making additional taxation on remittances an unfair “double taxation.” 

Additionally, they emphasize that remittances are not equivalent to foreign aid, as remittances are private, intra-family transactions that meet immediate needs, such as food, education, and health care. These funds contribute directly to the welfare of recipient families without government or bureaucratic interference, unlike traditional aid. While remittances can bolster struggling economies, they are not designed to function as development tools or replace structural support. The authors advocate for respecting the economic agency of immigrants and the crucial support remittances provide to families and economies globally.

In Chapter 7, the authors critique the narrative of a “refugee crisis” as a social construct rooted in xenophobic and colonial attitudes. They argue that labeling refugee arrivals as a “crisis” frames them as societal issues, distracting from the underlying causes of displacement, such as war, imperialism, and economic exploitation by Western powers. This chapter also delves into the impacts of historical and ongoing imperialism, illustrating how Western interference in regions like the Middle East, Africa, and Latin America has destabilized nations, leading to migration and asylum-seeking. The authors point out that Western countries often resist responsibility for these displacements, even as they benefit from economic arrangements that perpetuate inequality. For instance, the term “crisis” is frequently used by media and politicians to justify strict immigration controls rather than address the systemic issues creating forced migration. The chapter advocates for a reframing of refugee discourse, emphasizing the need for policies that prioritize humane treatment and cross-cultural support for refugees, recognizing their agency and dignity. 

The authors explore the often misunderstood relationship between globalization and migration in Chapter 8, emphasizing their independence. They argue that, while globalization and migration can appear interlinked, they are largely distinct processes. According to them, historical evidence shows that economic globalization—characterized by trade liberalization and capital movement—does not necessarily increase migration. Yet, the public often assumes a direct connection between these phenomena due to political rhetoric that conflates them. The chapter discusses how economic downturns, like the 2008 financial crisis, intensified backlash against globalization, which is sometimes unfairly directed at immigrants instead of economic policies. Castañeda and Cione illustrate how globalization’s impact on labor markets has led some politicians to blame immigrants for economic issues, reinforcing xenophobic sentiments rather than addressing systemic inequalities. By dissecting globalization’s influence, the authors advocate for a nuanced understanding that separates migration policy from global economic trends. 

In Chapter 9, the authors critically analyze Brexit’s impact on immigration to the UK. They argue that Brexit’s promise to reduce immigration, championed by anti-EU campaigners, is largely a misconception. Although Brexit allows the UK to impose stricter regulations on European Union immigrants, it has not significantly decreased immigration rates. Instead, Brexit has complicated the legal status of many EU nationals in the UK and disrupted the lives of British expatriates across Europe. In this chapter, the authors explore how Brexit, fueled by xenophobic rhetoric and a desire for “sovereignty,” reflects a deeper issue of misinformation about immigration’s economic and social impact. They underscore that immigrants, especially highly educated ones, contribute positively to the UK’s economy, addressing labor shortages and raising GDP. Despite Brexit’s restrictive policies on EU immigrants, non-EU immigration remains largely unchanged due to existing points-based systems. Thus, the authors challenge the belief that restricting EU immigration will “take back control” of British borders. Instead, it highlights Brexit’s potential for economic drawbacks, such as labor shortages, while debunking myths about immigrants’ supposed drain on resources.

According to the authors, immigrants can effectively integrate into their host societies without sacrificing their cultural identities. They explore in Chapter 10 the concepts of assimilation, acculturation, and integration, highlighting how each affects the immigrant experience differently. Unlike assimilation, which expects immigrants to abandon their heritage, integration allows for cultural coexistence and mutual respect, fostering a more inclusive society. Drawing on case studies from New York, Paris, and Barcelona, the authors illustrate how local policies and civil initiatives can significantly shape immigrants’ sense of belonging and success. For example, according to the authors, New York City’s multicultural framework and high tolerance for diversity make it a model of inclusion, contrasting with the more rigid and assimilationist policies seen in places like Paris. In Barcelona, public policies support cultural differences, helping immigrants maintain their identities while participating actively in society. Castañeda and Cione emphasize the role of cities and civil organizations in promoting integration, encouraging local governments to adopt policies that respect immigrants’ rights and cultural heritage. 

Immigration Realities offers a well-researched, comprehensive analysis that dismantles common myths about immigration while championing immigrants’ rights and contributions. Castañeda and Cione provide a valuable counter-narrative to mainstream misconceptions, effectively contextualizing migration within global economic, political, and social frameworks. However, the book’s left-leaning perspective, though clear and thought-provoking, may limit its appeal to readers with differing political views. The focus on systemic critiques—while essential to understanding many challenges facing immigrants—sometimes overshadows a nuanced discussion on how diverse perspectives might contribute to more balanced immigration policies. Nonetheless, the book’s grounded research and emphasis on compassion make it a crucial resource for readers seeking a deeper understanding of migration beyond divisive rhetoric. By bridging academic insights with accessible language, Immigration Realities encourages readers to see immigration as a multifaceted, enduring human experience that merits both empathy and informed policy reform.


 

Ernesto Castañeda & Carina Cione. (2024). Immigration Realities: Challenging Common Misperceptions. Columbia University Press. 368 pp. Paperback $30, Hardcover $120, ISBN: 9780231203753, ISBN: 9780231203746

A woman raises the Tunisian flag during an Ennahda Party-led protest against the Tunisian president in Tunis, Tunisia on February 13, 2022. Photo: Mohamed Soufi.

Islamist Parties and Power in Democratic Nation-States: A Comparative Analysis of Six Muslim-Majority Countries 

Kenes, Bulent. (2024). “Islamist Parties and Power in Democratic Nation-States: A Comparative Analysis of Six Muslim-Majority Countries.” ECPS Book Reviews. European Center for Populism Studies. October 30, 2024. https://doi.org/10.55271/br0020

 

In “Islamist Parties and Power in Democratic Nation-States: A Comparative Analysis of Six Muslim-Majority Countries,” authors Ihsan Yilmaz and Syaza Shukri argue that Islamist parties, at their core, are political entities that prioritize practical governance over strict ideology when necessary, leaving them vulnerable to voter rejection if they fail to address economic and social issues effectively. This adaptability underscores the book’s central argument that policy efficacy often takes precedence over Islamist rhetoric, shaping the evolution of Islamist parties within democratic contexts. While it occasionally includes a wealth of historical details that may seem excessive, the book’s nuanced approach offers a valuable resource for understanding the intersections of Islamism, Islamist populism, authoritarian Islamism, and democracy on a global scale.

Reviewed by Bulent Kenes

In the book titled Islamist Parties and Power in Democratic Nation-States: A Comparative Analysis of Six Muslim-Majority Countries, authors Ihsan Yilmaz and Syaza Shukri explore the multifaceted strategies of Islamist parties operating within democratic and semi-democratic settings across various Muslim-majority countries such as Malaysia, Indonesia, Pakistan, Morocco, Tunisia and Turkey. The book examines how these parties adapt ideologically and pragmatically to maintain influence, highlighting a shift from traditional opposition roles to coalition-building and power-sharing with secular or non-Islamist entities. The authors underscore that while Islamist parties share a religious foundation, their approaches to governance and democracy are diverse, challenging simplistic views that position them solely as anti-democratic. 

Yilmaz and Shukri aim to provide a nuanced understanding of how these parties manage power, respond to crises, and navigate issues like minority rights and foreign policy, particularly in today’s globalized and interconnected political landscape. The introduction of the book  under the title of “Islamist Parties Operating in Democracies,” sets the stage by examining the multifaceted nature of Islamist movements, defining them as entities aiming to incorporate Islamic principles into political and social realms. The authors clarify that while these groups are often perceived as monolithic, they are, in fact, a “diverse array of voices” with varying ideological and strategic priorities shaped by unique regional contexts.

One key strength of the introduction is its contextual framing of Islamist parties not just as ideological entities but as pragmatic actors responsive to “evolving conditions and societal expectations.” Yilmaz and Shukri discuss how these groups, while rooted in shared religious values, exhibit adaptability by forming coalitions and engaging in “power-sharing and coalition-building” with secular or even oppositional parties, particularly when in governance roles. This approach marks a significant departure from previous literature, as the authors aim to present Islamists as dynamic participants in democratic systems rather than static opponents to democratic principles.

Furthermore, the introduction highlights the book’s comparative methodology, which sets it apart from similar works that typically focus on a single region. By juxtaposing cases from countries like Turkey, Indonesia, and Tunisia, the authors aim to draw broader insights into “the complex dynamics” of Islamist governance. Yilmaz and Shukri suggest that understanding these dynamics is crucial for a “nuanced understanding” of Islamist politics that moves beyond reductive assumptions. Thus, the introduction promises a rich comparative analysis, shedding light on the strategic adaptability of Islamist parties and their potential to balance ideological goals with pragmatic governance in diverse political settings. 

Islam and Politics

In Chapter 2 which is titled Islam and Politics in Democratic Muslim-Majority Countries,” Yilmaz and Shukri present an insightful analysis into the complexities of Islamism and its intersection with democratic politics across diverse Muslim-majority nations. By grounding the discussion in scholarly debate, they explore how Islamist movements navigate between mainstream and extremist strands and examine the adaptive strategies employed by these parties in response to their unique political environments.

The chapter explores a critical dichotomy within Islamism, distinguishing between mainstream Islamists who participate in elections and seek gradual reform through democratic means and more extremist groups that often reject democratic processes. This distinction underlines the authors’ main argument about the adaptability of Islamist parties, emphasizing that while many engage in democratic processes, others lean toward authoritarian tendencies. This adaptation, as the authors argue, is driven by both political and socio-economic pressures, shaping Islamist strategies across different contexts.

Moreover, Yilmaz and Shukri delve into the ideological tensions within Islamist politics, such as the potential for majoritarianism and religious hegemony. They caution that unchecked Islamism could risk eroding minority rights and compromising democratic principles, especially in polarized societies. The authors support this claim by discussing the experience of Turkey under the Justice and Development Party (AKP), where populist tendencies and majoritarianism have raised concerns about the preservation of democratic institutions.

Finally, the chapter addresses the broader implications of Islamist governance and the complex role of political Islam. By examining case studies in countries like Tunisia, Indonesia, and Morocco, the authors provide a robust framework for understanding how Islamist parties balance religious principles with governance. This nuanced examination makes Chapter 2 a foundational overview for readers, highlighting both the potential and challenges of Islamism within democratic contexts.

PAS and Malaysia

In Chapter 3, Yilmaz and Shukri provide a comprehensive examination of Malaysia’s Parti Islam Se-Malaysia (PAS) under the title of “Seven Decades of PAS in Malaysian Politics,”  tracing its strategic evolution across the nation’s politically complex landscape. The authors explore PAS’ adaptability and pragmatism within Malaysia’s semi-democratic environment, highlighting how PAS has shifted from conservatism to moderate pluralism and, recently, to ethno-religious populism.

The chapter outlines PAS’ historical journey, from its foundation in 1951 as an offshoot of UMNO, focused on Malay-Muslim identity, to its modern status as a dominant Islamist party. PAS’ relationship with UMNO, marked by both rivalry and cooperation, underscores the party’s flexibility. The authors note that PAS has shifted between opposing UMNO’s secular nationalism and forming alliances under banners of “Muslim unity,” depending on political needs. Yilmaz and Shukri point to PAS’ success in adapting its ideology to suit changing political climates, illustrating its willingness to collaborate across the political spectrum for electoral gains.

According to the book, PAS’ governance of Kelantan since 1990 serves as a case study in implementing an Islamist agenda within a multicultural society. Despite advocating for “shariazation” policies, PAS has shown restraint at the federal level, balancing Islamic values with the realities of Malaysia’s diverse demographics. This pragmatic approach, the authors argue, has allowed PAS to maintain its influence, especially during its brief time in federal power from 2020-2022.

Further, the authors discuss PAS’ strategic response to global and national crises, including the COVID-19 pandemic, which bolstered its populist appeal through welfare measures. Yilmaz and Shukri conclude that PAS’ electoral flexibility and populist tactics have solidified its position among conservative Malay-Muslims, marking it as a key player in Malaysia’s evolving political landscape. The chapter demonstrates how PAS’ resilience and adaptability, despite operating within Malaysia’s semi-authoritarian framework, have contributed to its growing strength in Malaysian politics.

PKS and Indonesia

Chapter 4 of the book offers a nuanced analysis of Islamism within Indonesia’s multiparty political system under the title of PKS in Indonesia’s Multiparty System,” by spotlighting the evolution of the Partai Keadilan Sejahtera (PKS) and its role as a major Islamist party. The chapter contextualizes PKS within Indonesia’s post-1998 democratization efforts, focusing on how the nation’s rich cultural diversity and democratic constitution impact the moderation of Islamist agendas. Yilmaz and Shukri highlight PKS’s pragmatic approach, noting its blend of Islamic values with democratic ideals as it navigates Indonesia’s secular and religious pluralism.

The authors emphasize that PKS has achieved influence without strictly seeking to impose sharia law, contrasting with more radical movements like Hizbut Tahrir Indonesia (HTI). PKS’s stance on social justice, anti-corruption, and minority rights demonstrates a commitment to Indonesia’s Pancasila foundation, balancing Islamic identity with pluralist values. This adaptability has allowed PKS to participate in coalition governments while maintaining a distinct Islamist identity.

The chapter also explores PKS’s responses to regional and global Islamist trends, highlighting that PKS favors a moderate stance on Islamic solidarity, promoting peaceful international relations and opposing extremist ideologies. However, as the authors note, PKS faces rising pressures from conservative Islamic populism, which challenges Indonesia’s secular state model. They point to the complex balancing act of PKS as it negotiates between religious values and national priorities amid Indonesia’s diverse electorate.

Chapter 4 presents PKS as an example of Islamist pragmatism within a democratic framework, stressing its role in maintaining Indonesia’s status as a moderate Muslim-majority nation. The analysis showcases PKS’s strategic positioning within Indonesia’s political landscape, where moderation often proves more sustainable than radicalism.

Jamaat-e-Islami (JI) and Pakistan

In Chapter 5 of the book, authors Yilmaz and Shukri provide an in-depth exploration of Jamaat-e-Islami (JI), one of Pakistan’s most influential Islamist parties. This chapter, which is titled A Faithful Force: Jamaat-E-Islami and Islamist Politics in Pakistan,” examines JI’s evolution from a supporter of military regimes to a unique voice advocating social development within an Islamic framework. Describing JI as a “faithful force,” the authors highlight the party’s struggle to reconcile its foundational principles with the realities of ‘Pakistani democracy,’ illustrating both its successes and limitations in influencing national politics.

Initially, JI supported Pakistan’s military leadership, particularly during General Zia-ul-Haq’s regime, which advanced the Islamization process in Pakistan. The authors emphasize how JI’s alliance with Zia enabled it to push for Islamic laws, giving JI a rare moment of influence. However, as the chapter reveals, JI’s strict Islamist stance limited its broader appeal, especially as it encountered Pakistan’s diverse political landscape and increasing calls for pluralism.

Yilmaz and Shukri delve into JI’s organizational structure, describing it as both a strength and a “double-edged sword.” JI’s internal hierarchy, according to the authors, deeply rooted in discipline and loyalty, provides a solid foundation, yet its rigid framework hinders adaptability. Despite its “commitment to democratic principles” and holding intra-party elections, JI has struggled to expand its influence beyond its core supporters, often failing to capture significant electoral success on a national level.

The authors explore JI’s stance on the controversial blasphemy law and its impact on Pakistan’s democracy, particularly in relation to minority rights. JI’s call for the law’s strict enforcement has complicated its image, as it aligns the party with hardline interpretations of Islam that conflict with Pakistan’s aspirations for a more inclusive society. While JI advocates for “social justice, anti-corruption, and anti-imperialism,” its approach has been criticized for not sufficiently addressing the needs of Pakistan’s minority communities, a factor that limits its broader political appeal.

In discussing JI’s ideological adaptability, the authors argue that JI has recently shifted towards a “second-generation Islamism,” with an emphasis on social development and community welfare. The chapter notes JI’s active involvement in charitable work through its Al-Khidmat Foundation, an outreach strategy that has helped it maintain influence despite its limited political successes. This evolution highlights JI’s pragmatic side, as it aligns its goals with broader social issues while retaining an Islamic identity.

Yilmaz and Shukri conclude that JI’s trajectory exemplifies Pakistan’s complex relationship with Islam and democracy, where Islamist parties face the challenge of preserving religious identity while adapting to democratic norms. They suggest that while JI has struggled to secure a dominant political position, it remains a potent force due to its strong organizational base and grassroots support. Ultimately, Chapter 5 sheds light on the “delicate balance” between faith-based politics and the realities of Pakistan’s evolving democratic landscape.

PJD and Morocco

In Chapter 6, titled Islamist PJD and the Monarchy in Morocco,” the authors delve into the dynamics between Morocco’s monarchy and the Justice and Development Party (PJD), focusing on Morocco’s unique Makhzen system. This system, led by the king as emir al-mu’minin or “commander of the faithful,” establishes him as both a secular and religious authority, allowing the monarchy to manage Islam as an integral part of Morocco’s national identity. The chapter emphasizes how this framework has been crucial in tempering “the potency of political Islamism” and limiting the PJD’s influence, even as it formed a government following its 2011 electoral success.

The chapter examines the PJD’s decade in power, a tenure punctuated by moments of compromise and concession. Initially, the party enjoyed significant popular support, riding the wave of Arab Spring reforms that included expanded parliamentary power. However, as the chapter illustrates, the PJD quickly encountered the limits of its influence. The authors highlight how the monarchy’s interventions in key government functions, especially in “sensitive roles and veto powers,” underscored the persistence of monarchical authority, often stifling the PJD’s ability to implement its agenda fully.

The COVID-19 pandemic further strained the PJD’s position, contributing to its electoral decline in 2021 and symbolizing the end of its era of Islamist governance in Morocco. This chapter argues that the monarchy’s symbolic Islamic leadership, combined with its political authority, successfully framed itself as the true custodian of Moroccan identity, relegating the PJD to “a second-generation Islamist party forced to work within the system.” This analysis reveals that the PJD’s journey reflects the complex interplay of religious and political authority in Morocco, where Islam is strategically woven into the fabric of governance, ultimately ensuring that power remains centered in the monarchy.

Ennahda and Tunisia

Chapter 7, titled “Ennahda as Tunisia’s Muslim Democratic Party,” delves into the rise, evolution, and challenges faced by Tunisia’s Ennahda party, highlighting its remarkable adaptability within the country’s political landscape. Initially, Ennahda emerged from Tunisia’s conservative Muslim roots, but, in the wake of the Arab Spring, it evolved into what the authors describe as Tunisia’s “Muslim Democratic Party.” This transformation underscores Ennahda’s pragmatism and its attempt to blend religious principles with democratic ideals. After winning Tunisia’s first democratic elections in 2011, Ennahda adapted its stance to suit a diverse political landscape, opting for “a practical kind of national reconciliation”with secular parties, which became crucial for political stability.

The authors highlight Ennahda’s ideological moderation, particularly when it decided not to impose Sharia as the foundation of the 2014 constitution. This choice, according to Yilmaz and Shukri, reflected Ennahda’s understanding of “the importance of Maqasid al-Sharia over specific rules,” showcasing the party’s evolving position on Islamic law to resonate with a broader national identity. The shift was further reinforced during the 2016 Tenth General Congress, where Ennahda officially prioritized politics over religious preaching, effectively becoming “a conservative political force capable of handling governance.”

The chapter also sheds light on the recent strain in Tunisian democracy, exacerbated by the COVID-19 crisis, which impacted Ennahda’s reputation and led to widespread disapproval. Ennahda’s subsequent absence from the 2023 elections reflects a shift in its strategy, possibly spurred by President Kais Saied’s consolidation of power. In sum, Chapter 7 paints a nuanced picture of Ennahda’s transformation and challenges, illustrating its continued struggle between ideological values and the demands of a pragmatic political approach in Tunisia’s ever-shifting political terrain.

AKP and Turkey

Titled Islamist Populist AKP and Turkey’s Shift Towards Authoritarianism,” Chapter 8 of the book presents an in-depth analysis of Turkey’s Islamist Justice and Development Party (AKP) under President Recep Tayyip Erdogan, exploring its journey from “Muslim democrat” roots to an authoritarian populist regime. Initially, the AKP championed democratization, economic reform, and EU membership; however, its trajectory shifted post-2011, notably after the “Gezi protests of 2013” and the controversial 2016 coup attempt. These events, according to the authors, paved the way for a clampdown on dissent, particularly targeting journalists, activists, and opposition politicians, marking a stark turn towards authoritarianism.

Erdogan’s leadership has progressively consolidated power, transforming Turkey’s democratic infrastructure into what the authors describe as a “competitive authoritarian regime.” With the 2017 constitutional referendum, the office of the prime minister was abolished, granting the president sweeping executive powers, leading one observer to note that “Erdogan [became] the virtually unassailable ruler of Turkey.” By diminishing checks on presidential authority, Erdogan’s AKP harnessed Islam and nationalism to foster a narrative that secures his base while casting opposition voices as foreign-controlled threats to national unity.

In this chapter, Yilmaz and Shukri also examine the Turkish Directorate of Religious Affairs (Diyanet), highlighting its instrumental role in promoting the AKP’s vision of Islam as a component of Turkish identity. This vision extends internationally, where Turkey navigates a complex geopolitical landscape. According to the authors, through selective alliances, including with Russia and China, the AKP leverages religious and nationalist rhetoric to mitigate Western criticism, particularly regarding human rights issues. Yet, its economic policies, based on unorthodox monetary approaches, have led to high inflation and decreased living standards. The authors note that Erdogan’s insistence on low-interest rates, justified by Islamic teachings against usury, has led to what the text calls an “accelerated currency devaluation” that further strains Turkey’s economy.

In sum, Chapter 8 paints the AKP as a party that, while initially promising democratic reform, has instead pursued populist authoritarianism. This has strained Turkey’s democratic structures and polarized its society, positioning Erdogan as a powerful, divisive figure whose policies reflect both the aspirations and challenges of modern Turkish Islamism.

Trajectory of Islamist Parties

In Chapter 9, the authors overview Trajectory of Islamist Parties” and synthesize the book’s key findings, examining how various Islamist parties navigate the balance between Islamism and democracy. The chapter delves into how Islamist parties, when allowed political participation, engage in governance yet often struggle with the tension between God’s sovereignty and popular sovereignty. This complex relationship has led to a diversity of outcomes, ranging from authoritarian shifts in Turkey under the AKP to democratic engagement in Malaysia, Morocco, and Tunisia.

The authors highlight the significance of “strategic interaction theory,” which suggests that an Islamist party’s moderation is contingent upon its relationships with secular forces and the military. “Credibility of signals sent by the Islamist party” is crucial in establishing trust with non-Islamist actors, although, as in the AKP’s case, prolonged power can erode democratic practices. The chapter notes that the AKP’s “immoderation was the result of dismantling institutional checks and balances” due to political crises like the Gezi protests and the 2016 coup attempt.

Through comparative analysis, the authors argue that some Islamist parties adapt to electoral losses, as seen in Tunisia and Morocco, where they have “accepted defeat albeit with some resistance.” However, once in power, these parties tend to favor pragmatism over strict adherence to religious principles to sustain governance. This adaptability is essential, particularly in Muslim-majority secular states like Indonesia, where the “balance between Islamic identity and democratic diversity” is necessary for political survival.

The authors suggest in brief that Islamist parties are, at their core, political entities that prioritize practical governance over ideology when necessary, making them susceptible to voter rejection if they fail to deliver on economic and social issues. This adaptability underscores the book’s central argument that policy efficacy outweighs Islamist rhetoric, shaping the evolution of Islamist parties within democratic frameworks. While it occasionally includes abundance of historical details that may seem excessive, the book’s nuanced approach provides an insightful resource for understanding the intersections of Islamism, Islamist populism, authoritarian Islamism and democracy on a global scale.


 

Ihsan Yilmaz & Syaza Shukri. (2024). Islamist Parties and Power in Democratic Nation-States: A Comparative Analysis of Six Muslim-Majority Countries. Palgrave Macmillan. 313 pp. Hardcover: EUR 139.09. ISBN-10: 9819743427, ISBN-13: 978-9819743421.

Volunteers of Rashtriya Swayamsevak Sangh (RSS) on Vijyadashmi festival, a large gathering or annual meeting during Ramanavami a Hindu festival in Ghaziabad, Uttar Pradesh on October 19, 2018. Photo: Pradeep Gaurs.

Saffron Republic – Hindu Nationalism and State Power in India

Kenes, Bulent. (2024). “Saffron Republic – Hindu Nationalism and State Power in India.” ECPS Book Reviews. European Center for Populism Studies. September 22, 2024. https://doi.org/10.55271/br0019

 

The book edited by Thomas Blom Hansen and Srirupa Roy offers a critical examination of the rise and entrenchment of New Hindutva as a dominant force in Indian politics, providing an in-depth analysis of its implications for democracy, social cohesion, and the secular fabric of the nation. By critically examining the ideological foundations and practices of New Hindutva, the authors reveal the complexities and contradictions inherent in its project of constructing a Hindu majoritarian state. Ultimately, Saffron Republic serves as an essential resource for understanding the broader implications of Hindu nationalism’s ascendancy, particularly its impact on the erosion of democratic principles, the marginalization of minority communities, and the reconfiguration of Indian national identity. The book’s scholarly rigor and interdisciplinary approach make it an indispensable contribution to contemporary debates on populism, nationalism, authoritarianism, and the future of democracy in India.

Reviewed by Bulent Kenes

The book Saffron Republic – Hindu Nationalism and State Power in India, edited by Thomas Blom Hansen and Srirupa Roy, examines the phenomenon of contemporary Hindu nationalism or ‘new Hindutva’ that is presently the dominant ideological and political-electoral formation in India. There is a rich body of work on Hindu nationalism, but its main focus is on an earlier moment of insurgent movement politics in the 1980s and 1990s. In contrast, new Hindutva is a governmental formation that converges with wider global currents and enjoys mainstream acceptance. To understand these new political forms and their implications for democratic futures, a fresh set of reflections is in order. This book approaches contemporary Hindutva as an example of a democratic authoritarianism or an authoritarian populism, a politics that simultaneously advances and violates ideas and practices of popular and constitutional democracy. Therefore, this volume is crucial for understanding the ideological and political transformations within India since the Bharatiya Janata Party (BJP) and Narendra Modi came to power in 2014. 

The book seeks to explore and explain key questions surrounding the rise of Hindutva and its impact on India’s electoral democracy. It examines the causes and consequences of the ascent of Hindu nationalist organizations like the Rashtriya Swayamsevak Sangh (RSS) within a competitive democratic framework. The book also investigates the transition from nationalist mobilization to authoritarian populist governance, questioning what changes when Hindu nationalism becomes the mechanism of rule rather than protest. Additionally, it delves into how civilizational boundaries are defined, the nature of the Indic identity, and what constitutes the Indian way of life—a central concept in civilizational discourse. The book further explores how the core tenets of Hindutva have become ingrained in everyday common sense and widespread sentiment, enabling the BJP to maintain and expand its influence across northern, central, and western India for over three decades. 

The authors, Hansen and Roy, structure the book around four key themes: rule, articulation, inclusion, and violence, each representing a facet of New Hindutva. The discussion of “rule” highlights how the BJP, since coming to power in 2014, has engaged in practices of institutional capture and bypass, filling key positions with ideologically loyal individuals and undermining democratic checks and balances. The theme of “articulation” explores how Hindutva has become embedded in the social and spatial fabric of India, particularly in regions where anti-minority sentiments have been normalized. The “inclusion” theme examines the strategic incorporation of marginalized groups into the Hindutva fold, while “violence” addresses the central role of anti-Muslim violence in the project of Hindu nationalism.

The opening chapter of Saffron Republic, titled “What Is New about ‘New Hindutva’?” by Thomas Blom Hansen and Srirupa Roy, offers a deep exploration of the evolution of Hindu nationalism into a dominant ideological force in contemporary India. Hansen and Roy argue that New Hindutva marks a shift from a movement-based identity project to an institutionalized form of governance embedded within state structures. The chapter traces the transition from the insurgent mass mobilizations of the 1980s and 1990s—often centered around temple-building and religious identity—to the present-day governmental formation known as New Hindutva, which has gained significant institutional power and mainstream acceptance.

The authors emphasize that contemporary Hindu nationalism under New Hindutva differs markedly from its earlier versions. While cultural and religious identity remain central, the movement now also prioritizes economic and foreign policy initiatives. Hansen and Roy contend that New Hindutva embodies a form of democratic authoritarianism or authoritarian populism, paradoxically advancing and undermining democratic principles simultaneously. This governance style utilizes the mechanisms of constitutional democracy to legitimize and entrench its power, while gradually eroding the foundational norms of democratic governance.

The chapter reflects on the scholarly engagement with Hindu nationalism over the decades, noting that earlier studies primarily focused on the movement’s role in social engineering and identity formation. In contrast, the current scholarly focus has shifted to understanding how Hindu nationalism, now embedded in state power, seeks to transform India into a Hindu state. This transformation has led to the consolidation of Hindutva ideology across various societal domains, effectively blurring the distinction between a secular democracy and a majoritarian Hindu state. Overall, this chapter provides a compelling framework for understanding the multifaceted nature of New Hindutva, offering valuable insights into its ideological underpinnings and its efforts to reshape Indian society and politics. The authors’ analysis is both thorough and timely, making it an essential read for anyone interested in the current political landscape of India.

In Chapter 2, “New Hindutva Timeline: September 2013–October 2020” by Ashwin Subramanian, provides a detailed timeline of key events that have shaped the trajectory of New Hindutva, focusing on the period from September 2013 to October 2020. Subramanian highlights significant policy changes, legal reforms, and major incidents that have reinforced the BJP’s ideological project. This chronological overview serves as a useful reference for understanding the political and social milestones of Hindutva’s ascent to power.

In the chapter titled “Normalizing Violence: Lessons from Hindu Nationalist India,” Amrita Basu offers a compelling analysis of the evolving nature and growing normalization of violence under Hindu nationalism in contemporary India. Basu highlights how the RSS and its affiliates, which once orchestrated communal riots through carefully engineered rumors, now rely on decentralized acts of violence fueled by grassroots Hindutva sentiment. This shift reflects a broader societal acceptance of violence, particularly against religious minorities such as Muslims and Christians, as well as Dalits, women, and intellectuals who challenge the prevailing orthodoxy.

Basu argues that this normalization is deeply rooted in the current political environment, where the BJP under Modi has effectively blurred the lines between state and religion. By promoting leaders who endorse violence and enacting laws that implicitly encourage it, the BJP has created a climate where violence is not only tolerated but also justified as a defense of Hindu identity. Basu emphasizes that this violence serves to enforce upper-caste dominance and align Hindu nationalism with Indian nationalism, thereby redefining the boundaries of citizenship and nationhood. The chapter effectively illustrates how this modality of violence impacts not only the immediate targets but also the broader social fabric, signaling to minorities and dissenters that their place in society is conditional on their adherence to Hindu norms. Basu’s analysis is crucial for understanding the implications of Hindutva violence on the reconstitution of social identities and the erosion of democratic principles in India.

In Chapter 4, “Hindutva Establishments: Right-Wing Think Tanks and the Mainstreaming of Governmental Hindutva,” Srirupa Roy examines the transformation of Hindu nationalism into a governing ideology since the BJP’s rise to power in 2014. Roy highlights the pivotal role of right-wing think tanks in this shift, arguing that they have been instrumental in legitimizing and embedding Hindutva within India’s political mainstream. These think tanks function by translating Hindutva themes into the language of governance, connecting nationalist actors with existing power structures, and using strategic visibility and secrecy to advance their agenda. Roy also discusses the concept of “civilizational power,” used by these think tanks to subtly reframe Indian identity around Hindu values while marginalizing non-Hindu communities. This approach allows Hindutva to present itself as both modern and rooted in tradition, appealing to a broad spectrum of the Indian elite. The chapter offers a critical analysis of how Hindu nationalism has moved from the fringes to the center of Indian politics, raising concerns about the implications for democratic governance. Roy’s insights provide a deep understanding of the institutionalization of right-wing populism in contemporary India.

In Chapter 5, titled “New Hindutva and the ‘UP Model,’” Srirupa Roy and Thomas Blom Hansen present a revealing interview with journalist Neha Dixit and filmmaker Nakul Sawhney, exploring the institutionalization of Hindu nationalist ideologies in Uttar Pradesh under Chief Minister Yogi Adityanath. Dixit and Sawhney discuss the normalization of anti-minority violence, the politicization of law enforcement, and the consolidation of a Hindu majoritarian state in the region. The chapter illuminates how previously fringe practices, such as the “Love Jihad” narrative, have become formalized, and how state power is used to target dissenters, particularly Muslims, Dalits, and other marginalized groups. The interview highlights the growing complicity of the police in enforcing Hindutva agendas, the suppression of free speech, and the normalization of media censorship and self-censorship. These insights underscore the broader implications of the “UP Model” as a microcosm of authoritarian populism in India, raising critical concerns about the erosion of democratic principles and civil liberties under the guise of governance.

In Chapter 6, “The Making of a Majoritarian Metropolis: Crowd Action, Public Order, and Communal Zoning in Calcutta,” Ritajyoti Bandyopadhyay explores the historical processes that have transformed Calcutta into a majoritarian city, where Hindu dominance over urban space has become normalized. The chapter traces the marginalization and ghettoization of Muslims following the Partition of India in 1947 and examines how these developments laid the groundwork for the rise of Hindutva in the city. Bandyopadhyay argues that communal zoning and the systematic exclusion of Muslims from key areas have created a “majoritarian common sense” that shapes everyday urban life. The chapter reveals how long-standing societal divisions and tacit violence have facilitated the contemporary rise of Hindutva, making it an integral part of Calcutta’s socio-political landscape. The chapter offers a critical approach on how historical segregation and the normalization of communal identities continue to influence urban governance and electoral politics in the city today.

In Chapter 7, “Social Segregation and Everyday Hindutva in Middle India,” Thomas Blom Hansen provides a nuanced exploration of how Hindutva ideology has been deeply embedded in the everyday life and social structures of northern and western India, particularly in the city of Aurangabad. Through longitudinal fieldwork, Hansen examines the historical and contemporary processes that have led to the spatial and social segregation of Muslims and Hindus, highlighting how the rise of Hindu nationalism has co-opted and amplified pre-existing social divisions. The chapter emphasizes the role of industrial growth in reinforcing these divisions, as Muslims and Dalits were systematically excluded from economic opportunities, further entrenching their marginalization. Hansen argues that Hindutva’s success lies in its ability to adapt to local contexts, merging historical narratives of conflict with contemporary political agendas. This chapter offers a nuanced analysis of how Hindu nationalism has permeated the socio-economic and cultural fabric, as well as the everyday life, of middle India.

In Chapter 8, titled “‘Mitakuye Oyasin – We Are All Related’: Hindutva and Indigeneity in Northeast India,” author Arkotong Longkumer explores the intersection of Hindutva ideology with indigenous traditions in Northeast India and its international dimensions. Longkumer examines how Hindutva seeks to co-opt indigenous identities by aligning them with Hindu cultural and religious frameworks, thereby integrating them into a broader Hindu universe. The chapter delves into the strategic use of indigenous symbols, land, and rituals to strengthen Hindu nationalist narratives, particularly through organizations like the RSS, RIWATCH, and the International Center for Cultural Studies (ICCS), which operate both domestically and internationally. The ICCS, for example, is involved in fostering connections between Hindu nationalism and indigenous movements globally, promoting the idea that Hinduism shares common ground with various indigenous and pagan traditions around the world. This alignment is presented as a form of cultural nationalism that supports a universalizing narrative of Hindutva, while simultaneously challenging the distinctiveness of indigenous practices. Longkumer provides critical insights into how these international linkages reinforce Hindutva’s ideological expansion and cultural appropriation, complicating the relationship between indigenous identities and the homogenizing impulses of Hindu nationalism.

In Chapter 9, “From Castes to Nationalist Hindus: The Making of Hinduism as a Civil Religion,” Suryakant Waghmore explores how Hindutva has transformed Hinduism into a civil religion that merges religious identity with nationalist ideology. Waghmore critiques the common distinction between Hinduism and Hindutva, arguing that Hindutva has not only survived but thrived by integrating caste into a broader nationalist project. The chapter emphasizes how Hindutva strategically co-opts elements of Hinduism, particularly by downplaying caste hierarchies and promoting Hindu solidarity against external threats, such as Muslims and Christians. This transformation aims to create a unified, modernized Hindu identity that aligns with the values of nationalism, equality, and progress. However, Waghmore notes the inherent contradictions in this project, as caste remains deeply entrenched in Hinduism’s social fabric. 

In Chapter 10, “When Hindutva Performs Muslimness: Ethnographic Encounters with the Muslim Rashtriya Manch,” Lalit Vachani provides a critical analysis of the RSS’s Muslim outreach initiative through the formation of the Muslim Rashtriya Manch (MRM, Muslim National Forum). Vachani argues that the MRM’s primary function is not genuine inclusion but rather a performative strategy aimed at projecting a sanitized, compliant version of Indian Muslims that aligns with the RSS’s Hindu nationalist agenda. This chapter highlights how the MRM stages symbolic acts of Muslim participation in Hindu cultural practices to create a narrative of “inclusive Hindutva,” while simultaneously reinforcing the marginalization and secondary citizenship of Muslims. Vachani emphasizes that these performances are primarily designed for a Hindu audience, serving to legitimize the RSS’s broader majoritarian projects and deflect criticism. The chapter exposes the instrumentalization of Muslim identity within the framework of Hindutva, highlighting the complexities and contradictions inherent in the RSS’s outreach efforts.

In Chapter 11, “Violence after Violence: The Politics of Narratives over the Delhi Pogrom,” Irfan Ahmad critically examines the terminology used to describe communal violence, specifically focusing on the events of February 2020 in Delhi, which he argues should be accurately termed a “pogrom” rather than a “riot.” Ahmad challenges the pervasive nationalist epistemology that often equalizes Hindu and Muslim violence, thereby obscuring the significant power imbalances between these communities. He contends that this false equivalence perpetuates a biased narrative that overlooks the systematic nature of anti-Muslim violence in India. By engaging with historical and contemporary examples, Ahmad illustrates how this nationalist framework shapes both academic discourse and public perception, ultimately contributing to the ongoing marginalization of Muslims. The chapter is a powerful critique of the ways in which language and narrative are manipulated to serve political ends, emphasizing the need for precise terminology to understand and address the root causes of communal violence.

In Chapter 12, “Development: India’s Foundational Myth,” Mona Bhan critically explores the Indian government’s abrogation of Articles 370 and 35A in August 2019, which stripped Jammu and Kashmir of its semi-autonomous status. Bhan argues that this move was justified under the guise of promoting development, yet it is deeply rooted in a settler-colonial agenda aimed at erasing Kashmir’s Muslim-majority identity. The chapter challenges the myth that Kashmir is economically backward and dependent on India, revealing how this narrative has historically been used to legitimize Indian occupation and control. Bhan delves into how development has been weaponized as a tool of demographic warfare, with the intent to displace Kashmiri Muslims and alter the region’s cultural and religious landscape. Through a detailed examination of the economic, political, and ecological impacts of India’s policies in Kashmir, the chapter exposes the broader implications of India’s authoritarian turn under the Modi regime, which seeks to transform Kashmir into a Hindu-majoritarian state.

Although it contains editorial weaknesses, such as unnecessary and lengthy details about the weird speaking style of a Hindu peasant who built a shrine on land that a Muslim saint (pir), who frequently appeared in his dreams, claimed to belong to him in the past, Parvis Ghassem-Fachandi’s Chapter 13, titled “Pratikriya, Guilt, and Reactionary Violence,” offers a critical examination of the 2002 Gujarat pogrom. The chapter focuses on the politics of narrative, particularly the use of terms like “riot” and “pratikriya” (natural reaction) to downplay the severity of anti-Muslim violence. Ghassem-Fachandi argues that such terminology obscures the organized and premeditated nature of the violence, reframing it as a spontaneous response to the Godhra train incident. This narrative shift, he suggests, absolves Hindu perpetrators while placing collective blame on the Muslim community. The chapter also explores the broader socio-political implications, highlighting how this framing facilitated Narendra Modi’s rise to power by exploiting communal tensions and solidifying a majoritarian Hindu identity in Gujarat. Ghassem-Fachandi contends that the lack of public discourse on guilt and accountability has entrenched social divisions and normalized violence in the state’s political landscape.

Overall, Saffron Republic offers a critical examination of the rise and entrenchment of New Hindutva as a dominant force in Indian politics, providing an in-depth analysis of its implications for democracy, social cohesion, and the secular fabric of the nation. The contributors to this volume illuminate how Hindu nationalism have evolved from a fringe movement into a governmental ideology, now deeply embedded within state structures and mainstream political discourse. Through a comprehensive exploration of various regional and national contexts, the book highlights the pervasive influence of Hindutva on India’s socio-political landscape, including the normalization of violence, communal segregation, and the strategic manipulation of narratives that obscure state complicity in acts of violence.

By critically examining the ideological foundations and practices of New Hindutva, the authors reveal the complexities and contradictions inherent in its project of constructing a Hindu majoritarian state. Ultimately, Saffron Republic serves as an essential resource for understanding the broader implications of Hindu nationalism’s ascendancy, particularly its impact on the erosion of democratic principles, the marginalization of minority communities, and the reconfiguration of Indian national identity. The book’s scholarly rigor and interdisciplinary approach make it an indispensable contribution to contemporary debates on populism, nationalism, authoritarianism, and the future of democracy in India.


 

Thomas Blom Hansen & Srirupa Roy. (2022). Saffron Republic – Hindu Nationalism and State Power in India. Cambridge University Press. 330 pp. $99.99, ISBN: 978-1009100489, DOI: https://doi.org/10.1017/9781009118873

Illustration: Design Rage.

A World of Insecurity: Democratic Disenchantment in Rich and Poor Countries

Nguijoi, Gabriel Cyrille. (2024). “A World of Insecurity: Democratic Disenchantment in Rich and Poor Countries.” ECPS Book Reviews. European Center for Populism Studies. September 19, 2024. https://doi.org/10.55271/br0018

 

In this book, Professor Pranab Bardhan examines the complex interplay between economic and cultural insecurities through a mixture of empirical data and comparative case studies covering different socio-political backgrounds. It emphasizes populist politics by capitalizing on widespread feelings of vulnerability and disenchantment with traditional democratic institutions. Bardhan argues that populists tend to adopt a simplified, emotive rhetoric that appeals to fears of economic displacement, cultural loss, and existential threats, thereby circumventing nuanced, evidence-based discussions on the actual causes of insecurity. Unlike many studies that narrowly focus on economic inequality as the sole driver of populism, Bardhan’s work explores the broader spectrum of insecurities-economic, cultural, and existential-that foster democratic disenchantment. This book makes a significant contribution to the literature by providing a comprehensive, interdisciplinary analysis that enhances our understanding of the multifaceted challenges facing democracies today.

Reviewed by Dr. Gabriel Cyrille Nguijoi 

How do global societies navigate the increasing complexities and contradictions inherent in democratic governance amidst rising insecurity? What roles do economic anxieties, and cultural tensions play in shaping populist movements across the world? Why is understanding the multifaceted forms of insecurity essential to diagnosing the current democratic crisis? What drives citizens, particularly in diverse socio-political contexts, to place their trust in authoritarian figures who promise stability and protection? 

These are the pressing questions that Pranab Bardhan, Distinguished Professor Emeritus of Economics at the University of California, Berkeley, addresses in his critical work, A World of Insecurity: Democratic Disenchantment in Rich and Poor Countries. Published by Harvard University Press in 2022, Bardhan’s book offers a comprehensive exploration of the factors driving democratic backsliding and the erosion of civic norms across both developed and developing countries. Drawing on a wealth of empirical data and comparative case studies, Bardhan challenges the prevailing assumption that rising inequality is the sole driver of democratic disenchantment, proposing instead that a broader and deeper sense of insecurity-economic, cultural, and existential is at the core of this global phenomenon. Through a rigorous interdisciplinary approach, Bardhan offers a nuanced analysis that bridges the divide between the experiences of rich and poor countries, demonstrating that the threats to democracy are both universal in their essence and unique in their manifestation.

Bardhan’s exploration begins with an incisive critique of the commonly held belief that economic inequality is the predominant cause of democratic erosion. While acknowledging the importance of inequality, Bardhan shifts the focus toward a more complex web of insecurities that underlie the current discontent with democratic governance. He argues that economic insecurity, which includes job loss, wage stagnation, and the erosion of social safety nets, has fundamentally altered the political landscape in both wealthy and poorer nations. Drawing from recent data from the V-Dem Institute, Freedom House, and other democratic indexes, he notes that the world is witnessing a dramatic rise in “autocratization” with liberal democracies declining in number and influence. Autocracies now govern the majority of the world’s population, and only a small fraction of people live in countries that are becoming more democratic. The author’s argument is that this is not simply the result of increased economic inequality but is deeply tied to broader insecurities that extend beyond the economic domain, encompassing cultural, social, and even existential dimensions.

The book meticulously dissects the interplay between economic insecurity and cultural anxieties. Bardhan emphasizes that the economic anxieties triggered by globalization, automation, and technological disruptions have been compounded by cultural insecurities related to immigration, national identity, and perceived threats to social cohesion. He examines the populist backlash against globalization, noting that while there has been some decline in international trade due to geopolitical tensions and supply chain disruptions, the more significant issue is the perceived cultural threat posed by immigrants and minorities. Bardhan draws on case studies from various countries, including the United States, India, Brazil, and European nations, to illustrate how populist leaders exploit these insecurities to foster support for authoritarian measures. He highlights how figures like Donald Trump, Narendra Modi, Jair Bolsonaro, Viktor Orbán, and Recep Tayyip Erdogan have utilized nationalist rhetoric, historical grievances, and cultural myths to galvanize support and undermine democratic norms. By framing their leadership as a defense against external and internal enemies, these leaders create a narrative of existential threat that justifies the erosion of democratic institutions and civil liberties.

Bardhan’s analysis is particularly compelling in its examination of the dynamics of “majoritarianism” and the way populist leaders manipulate democratic processes to entrench their power. He provides a thorough critique of how elected leaders in countries such as India, Hungary, Turkey, and the United States have systematically undermined judicial independence, curtailed press freedom, and eroded checks and balances to consolidate authority. He argues that these leaders exploit cultural insecurities, presenting themselves as defenders of the “real” people against corrupt elites and dangerous minorities. This tactic resonates strongly with populations experiencing rapid social and economic change, who feel their traditional ways of life are under threat. The author presents evidence that these populist strategies are often successful in garnering mass support, especially in environments where economic insecurities are compounded by cultural fears of displacement and loss.

In addition to his analysis of populism and majoritarianism, Bardhan also tackles the growing attraction to authoritarian capitalism, particularly the “China model.” He explores how China’s perceived economic success has led to a fascination with authoritarian governance in many parts of the world, both among political elites and ordinary citizens who are disillusioned with democratic performance. He critiques the simplistic binary of democracy versus authoritarianism, arguing that the success of the Chinese model is not purely a result of its authoritarian nature but is also due to specific historical, institutional, and policy factors that are not easily replicable elsewhere. He points out that many democratic countries have adopted elements of state-led capitalism, such as strategic state investments in key industries, without abandoning democratic governance. Bardhan thus challenges the notion that authoritarianism is necessary for economic development, arguing instead for a democratic governance model that incorporates strong state capacity and effective public policies to promote social and economic stability.

Throughout the book, he skillfully combines theoretical insights with empirical data to support his arguments. He uses a wealth of examples from different regions to illustrate the universality and specificity of democratic disenchantment. For instance, he draws parallels between the cultural nationalism of Modi’s (India), which seeks to marginalize religious and ethnic minorities, and Trump’s (America), where the rhetoric of “America First” has been used to justify exclusionary policies and undermine democratic norms. The author’s global perspective is one of the major strengths of the book, as it allows him to highlight both the commonalities and differences in the experiences of democratic backsliding across various contexts.

The interdisciplinary approach is another notable feature of Bardhan’s book. He draws on insights from economics, political science, sociology, and cultural studies to provide a comprehensive understanding of the forces driving democratic erosion. His discussion of the economic dimensions of insecurity, such as the impact of globalization and automation on job security and wages, is particularly illuminating. Bardhan also explores how cultural insecurities are intertwined with economic anxieties, as people who feel left behind by economic changes often perceive themselves to be culturally marginalized as well. This dual focus on economic and cultural insecurity provides a more nuanced understanding of the populist challenge to democracy, as it shows how these two forms of insecurity reinforce each other to create a fertile ground for authoritarianism.

His discussion of potential solutions to the democratic crisis is just as thorough and well-founded. He advocates for a rejuvenation of social democracy as a viable alternative to both unfettered capitalism and authoritarian populism. Bardhan argues that social democracy, with its emphasis on social justice, economic security, and democratic participation, offers a path forward that can address the insecurities driving democratic discontent. He suggests that social democrats must reorient their policies to better address the needs of those who feel left behind by globalization and technological change. This includes advocating for policies such as universal basic income, progressive taxation, and public investment in education, healthcare, and infrastructure. He also emphasizes the importance of strengthening democratic institutions and promoting civic engagement to counter the influence of populist narratives and rebuild trust in democratic governance.

However, Bardhan does not shy away from acknowledging the challenges and limitations of his proposed solutions. He recognizes that the revival of social democracy will require significant reforms in welfare states, labor markets, and public finance, which may be politically difficult to achieve, especially in contexts where democratic institutions are already weakened. He also discusses the challenges of implementing social democratic policies in countries with weaker state capacity and more polarized political environments. He provides a critical examination of the obstacles to policy implementation, including resistance from powerful vested interests, bureaucratic inefficiencies, and the complexity of coordinating policy efforts across different levels of government. The author’s recognition of these challenges adds depth to his analysis and prevents it from becoming overly idealistic.

The book concludes with a reflection on the future of democracy in an age of insecurity. Bardhan reiterates his argument that the current crisis is not merely a result of economic inequality but is rooted in deeper insecurities that cut across economic, cultural, and social dimensions. He calls for a renewed commitment to democratic values and institutions, emphasizing that the solution to democratic disenchantment lies not in abandoning democracy but in reimagining it to meet the challenges of the twenty-first century. Bardhan’s call for a rejuvenation of social democracy is both a critique of current democratic practices and a hopeful vision for the future. He argues that by addressing the insecurities that fuel populism, democracies can be revitalized and made more resilient to the challenges they face.

Overall, Bardhan’s book A World of Insecurity: Democratic Disenchantment in Rich and Poor Countries is a thought-provoking and timely contribution to the literature on democratic erosion and populism. It offers a fresh perspective on the current democratic crisis by shifting the focus from inequality to insecurity and provides a nuanced analysis of the complex forces driving democratic disenchantment around the world. The book’s comparative approach, interdisciplinary method, and focus on both developed and developing countries make it a valuable resource for scholars, policymakers, and anyone interested in understanding the future of democracy. While Bardhan’s call for a revival of social democracy is compelling, his analysis also serves as a sobering reminder of the challenges involved in achieving such a transformation. The book is a must-read for those seeking to understand the underlying causes of democratic backsliding and the potential pathways to democratic renewal in an age of uncertainty and insecurity.


 

Bardhan, P. (2022). A World of Insecurity: Democratic Disenchantment in Rich and Poor Countries. Harvard University Press. 240 pp. Hardcover €25.95, ISBN 9780674259843

Turkey's President Recep Tayyip Erdogan and Ali Erbas, the head of the Directorate of Religious Affairs (Diyanet) is seen during a public rally in Istanbul on the second anniversary of failed coup attempt on July 15, 2016. Photo: Shutterstock.

Digital Authoritarianism and Religious Populism in Turkey

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Please cite as:
Kenes, Bulent & Yilmaz, Ihsan.(2024). “Digital Authoritarianism and Religious Populism in Turkey.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). September 14, 2024. https://doi.org/10.55271/pp0042

 

Abstract

This article explores the interplay between religious populism, religious justification and the systematic attempts to control cyberspace by the Justice and Development Party (AKP) in Turkey. Drawing from an array of scholarly sources, media reports, and legislative developments, the study unravels the multifaceted strategies employed by the ruling AKP to monopolize digital media spaces and control the information published, consumed and shared within these spaces. The narrative navigates the evolution of the AKP’s tactics, spotlighting the fusion of religious discourse with state policies to legitimize stringent control mechanisms within the digital sphere. Emphasizing the entwinement of Islamist populism with digital authoritarianism, the article provides evidence of the strategic utilization of religious platforms, figures, and media outlets to reinforce the narrative of digital authoritarianism as a protector of Islamic values and societal morality. Key focal points include the instrumentalization of state-controlled mosques and religious institutions to propagate government narratives on digital media censorship, alongside the co-option of religious leaders to endorse control policies. The article traces the rise of pro-AKP media entities and the coercive tactics used to stifle dissent, culminating in the domination of digital spaces by government-aligned voices. Furthermore, the analysis elucidates recent legislative endeavors aimed at further tightening the government’s grip on social media platforms, exploring the potential implications for free speech and democratic discourse in the digital realm. 

Keywords: Digital Authoritarianism, Religious Populism, Media Control, Islamism, Digital Governance, Cyberspace, Fatwas, Sermons

 

By Bulent Kenes & Ihsan Yilmaz

Introduction

The rise of religious populism and authoritarianism marks Turkey’s political trajectory under Erdoganism, in which the ruling Justice and Development Party (AKP) has transformed the nation’s governance since 2002. The aftermath of Kemalism brought with it a paradoxical quest for modernization within a less-than-democratic framework. The AKP’s ascent heralded a shift, initially portraying pro-democratic sentiments, but is now defined by authoritarian leanings akin to those of the Kemalist regime. This metamorphosis mirrors global trends that have witnessed authoritarian governance seeping into democratic systems.

The distinctiveness of Erdoganism lies in its merging of Islamist populism into Turkey’s political fabric, fostering electoral authoritarianism, neopatrimonialism, and populism. AKP leader and Turkish President Recep Tayyip Erdogan’s centralized authority converges the Turkish state, society, and governmental institutions, perpetuating a widespread sense of uncertainty, fear, and trust in a strong leader that bolsters authoritarianism. The dynamics of religion, state, and identity construction redefine Turkey’s sociopolitical landscape, with governmental activities aimed at constructing a ‘pious generation’ while diminishing voices of dissent (Yabanci, 2019).

The political landscape in Turkey, particularly under the rule of the AKP, has witnessed a discernible shift marked by increasingly stringent measures against various segments of society. This trend notably encompasses a wide spectrum of individuals, including political opposition factions, minority groups, human rights advocates, academics, journalists, and dissenting voices within civil society (Westendarp, 2021; BBC News, 2020; BBC News, 2017a; Homberg et al., 2017).

Statistics paint a stark picture of the government’s crackdown: alarmingly, more than 150 thousand individuals have faced dismissals from their positions, while over 2 million people have become subjects of “terrorism investigations” following a coup attempt in the country in 2016 (Turkish Minute, 2022). Furthermore, approximately 100 thousand arrests have been documented since the onset of these measures in 2016. The widespread erasure of oppositional or critical voices – real or potential – extends beyond the targeting of individuals and encompasses entire institutions. Academic institutions have borne the brunt of this oppressive regime, resulting in the closure of more than 3 thousand educational establishments, and the dismissal of 6 thousand scholars. The media sector has also suffered a significant blow, with 319 journalists arrested and 189 media outlets forcefully shut down, signaling a profound attack on free speech and the press. The legal profession has also faced targeting, witnessing the loss of 4 and a half thousand legal professionals (Turkey Purge 2019).

Moreover, the AKP’s influence has transcended national borders, impacting Turkish citizens living in diasporas around the world. Instances of extradition of members of the Turkish diaspora on charges related to terrorism or alleged connections to security threats have been reported, highlighting the government’s efforts to exert control beyond its territorial boundaries. This phenomenon has led to the perception of the government as possessing “long arms,” capable of reaching, influencing, and punishing individuals even when living outside the country (Edwards, 2018).

The evolution of Turkey’s digital landscape since 2016 reveals a pronounced shift marked by intensified security protocols and offline repressions. A critical assessment conducted by Freedom House, evaluating global internet freedom between 2016 and 2020, highlights a concerning and tangible decline in internet freedom in Turkey, which significantly intensified following the failed coup attempt in 2016. Notably, the classification of internet freedom as being “not free” underscores the severity of limitations imposed during these years (Daily Sabah, 2021a, 2021b; World Bank, 2021).

Pervasive Online Presence of Turkish Citizens

Despite this lack of freedom, statistics highlight the pervasive influence of the internet within Turkish society (World Bank, 2021). A study from the initial quarter of 2021 indicated that over 80 percent of internet users were consistently active online during these three months, highlighting the integral role the internet plays in the lives of citizens (Daily Sabah, 2021). Data reports tracking internet usage of Turkish citizens suggest that in early 2024, internet penetration in Turkey was at its highest level at 86.5 percent (Kemp, 2024). These findings demonstrate a picture of sustained and pervasive digital engagement within the populace.

Social media findings further underscore the influence of internet usage, revealing an average daily duration of 7 hours and 29 minutes per individual (Bianet, 2020). By January 2024, the number of social media users in the country stands at 57.5 million users, or nearly 70 percent of the total population (Kemp, 2024). Social media platforms, including Facebook, YouTube, WhatsApp, Instagram, TikTok, Snapchat, and Twitter, account for this considerable online presence (Bianet 2020). 

Crucially for this discussion, this digital landscape has become a vital arena for dissenting voices, particularly as traditional media outlets witness declining audience numbers.

Consequently, the internet has emerged as a potent tool for voices of opposition within Turkey. In response to the increased possibilities for these voices in an increasingly online society, the AKP government has initiated various regulatory and surveillance measures aimed at controlling and monitoring the digital sphere, reflecting efforts to suppress dissenting narratives and oppositional voices (Bellut, 2021). Their efforts at digital governance reflect and intensify the government’s broader strategy of curtailing dissent across various levels of society.

The AKP’s Use of Religion to Legitimize a Digital Authoritarian Agenda

The intertwining of religion and state under the AKP’s governance has legitimized and fortified its digital authoritarianism. For example, a recent trend reveals the government’s adept use of Islamic discourse to rationalize the imposition of censorship and crackdowns on online opposition, portraying control over digital technology as a safeguard for Turkish values and moral rectitude. The strategic operationalization of religious values as a legitimizing force for digital authoritarianism is highly indicative of the AKP government’s efforts at consolidating power and suppressing opposition within the online sphere, profoundly shaping the contours of digital discourse and expression in Turkey.

Central to this strategy is the dissemination of Islamic values through state-managed religious institutions, traditional media, and social media platforms, all serving as conduits for aligning public sentiment with the government’s digital autocratic agenda. The propagation of Islamic tenets has been instrumental in molding public opinion to favor the government’s stringent and increasingly authoritarian approach to digital governance. In an effort to increase legitimacy and garner wider support, religious leaders and organizations have been strategically co-opted to support the government’s digital authoritarian agenda.

The cumulative effect of the integration of religion and digital governance has created a pervasive climate of censorship and self-censorship online. Individuals are discouraged from expressing dissenting views or disseminating information that could be perceived as contradictory to religious principles. This climate of caution and apprehension consequently serves to inhibit free expression and discourse within the digital realm, by not only fortifying the government’s authoritarian stance but also influencing the behavioral patterns of online users, curtailing the free flow of information and divergent opinions.

By adopting an interdisciplinary approach encompassing political science, religious studies, media analysis, and socio-political discourse, the paper aims to provide a comprehensive and empirically informed understanding of how religious justification has been systematically employed to legitimize methods of controlling voices of dissent online and foster a pro-AKP narrative in Turkey’s digital governance landscape.

This analysis will contribute to a deeper comprehension of the complex interplay between religion, politics, and digital authoritarianism in contemporary Turkey. This study will highlight how the ruling AKP fuse religion with the state’s digital agenda. It will also demonstrate their reliance on a network of religious platforms, figures, and media to reinforce the narrative of digital authoritarianism as a means of upholding Islamic values and protecting societal morality. The confluence of religious influence and governmental objectives, it will be argued, serves to shape public opinion and garner support for stringent control measures within the digital realm.

Religious Populism of Erdoganism and the AKP’s Authoritarianism

Since the country’s formation in 1923, Turkey has never been perceived as a highly democratic country from the perspective of Western libertarianism. Its initial phase featured a sort of national reconstruction from the worn-out centuries of the Ottoman Empire, which had faced a humiliating defeat at the hands of the Allied forces in World War One (WWI) towards the Republic. The Young Turks, who later became the Kemalists, set the country on a path of reformation with paradoxical ideas of modernization. While the country moved from a centuries-old monarchy to a parliamentary system, it remained far from democratic (Yilmaz’ 2021a). Between 1923 and 1946, Turkey was ruled by the Kemalist Republican People’s Party (CHP) alone. Even following the commencement of multi-party elections, the Turkish political and institutional landscape continued to be dominated by Kemalists until the AKP rose to power. The only exception was a brief period between 1996 and 1997 when Necmettin Erbakan and his right-wing Milli Gorus’s (National View) inspired Welfare Party (RP) held office (Yildiz, 2003). 

The transition from Kemalism to Erdoganism, President Erdogan’s political ideology, was meticulously orchestrated, consolidating the state narrative and silencing opposing voices. The AKP initiated significant constitutional changes, starting with a referendum aimed at removing the Kemalist judiciary from power, and the Ergenekon and Sledgehammer trials which targeted key Kemalist military figures (Kuru, 2012: 51). Although these trials did not conclusively prove the accused’s ‘anti-state’ intentions, they significantly swayed public opinion against Kemalist control of the judiciary and military.

The 2010 Turkish Constitutional Referendum overwhelmingly favored the AKP, seeking increased control over the judiciary and military (Kalaycioglu, 2011). As a result, the outcome expanded parliamentary and presidential authority over appointments to the Constitutional Court and the Supreme Board of Judges and Prosecutors (HSYK), enabling the AKP government to install its own appointees. This marked the end of Kemalist dominance in these institutions and paved the way for AKP influence – and an increasingly authoritarian agenda.

The AKP’s authoritarianism is distinguished from Kemalism by its adept blending of Islamist populism into its political discourse and agenda. While Kemalists championed secularism and Turkish nationalism, Erdoganists espouse an iron-fisted Islamist ideology rooted in the legacy of the Ottoman Empire. This has birthed a new form of autocracy known as “Erdoganism” (Yilmaz & Bashirov, 2018), characterized by four pivotal elements: electoral authoritarianism, neopatrimonialism, populism, and Islamism. (Yilmaz & Turner, 2019; Yilmaz & Bashirov, 2018).

The socio-political landscape of Turkey has experienced a rapid decline, from an initially promising image of democratization to an authoritarian posture of governance with the ascent of AKP in 2002. The AKP’s transition from a seemingly pro-democracy to an authoritarian party has come to resemble the Kemalist tradition of violating democratic freedoms and rights (Yilmaz & Bashirov, 2018). Today, the public presence of the military, arbitrary crackdowns and arrests are now normalized activities of the Turkish state.

Erdogan’s dominant persona has resulted in the centralization of power around his leadership. This was particularly evident following the 2017 Constitutional Referendum, which transitioned the country into a Presidential system. Under this concentration of power, Erdoganism brought about an assimilation of the Turkish nation, state, and its economic, social, and political institutions (Yilmaz & Bashirov, 2018). By positioning himself as a referent object, Erdogan reinforces his grip on power while redefining the contours of Turkish identity, politics, and, as will be developed in this paper, the relationship between religion and the state (Yilmaz, 2000; Yilmaz, 2008, Yilmaz et al., 2021a; Yilmaz & Erturk 2022, 2021; Yilmaz et al., 2021b).

Co-opting of Religious Authorities and the Diyanet to Support AKP’s Authoritarian Agenda

President Erdogan has solidified the politicoreligious ideology of Erdoganism by fostering a close alliance with Turkey’s official religious authority, the Directorate of Religious Affairs (Diyanet). Initially established in 1924 by the Kemalist regime to centralize religious activities and advocate for a ‘secular’ form of Turkish Islam, Diyanet’s role has significantly expanded since the ascent of the AKP and has transformed to accommodate the party’s political Islamist identity.

This relationship is reflected in the increased budget allocation to the religious authority. The Turkish government’s 2023 budget proposal notably elevated Diyanet’s budget by 117 percent (Duvar, 2022). This influenced a substantial increase in funding grants, financial incentives and the heightened prestige of religious leaders and prominent imams. In return, Diyanet extends its loyalty and political support, including aligning with the AKP on digital policy and governance. President Erdogan strategically appoints pro-government religious figures such as Ali Erbas now President of Diyanet, to influential positions. Erbas, recognized for his religious conservatism, has cultivated a close relationship with President Erdogan and endorsed his call for a new Constitution (Martin, 2021).

Erbas’ conspicuous presence in public and political affairs underscores the intimate rapport between him and Erdogan. For instance, during the inauguration of the new Court of Cassation building, attended by President Erdogan, Erbas led a prayer praising its new location (Duvar, 2021). Additionally, Erbas represented President Erdogan at the funeral of Islamic cleric Yusuf al-Qaradawi, a supporter of Erdogan and the Muslim Brotherhood, in 2022 (Nordic Monitor, 2022). The building of ties between members of the government and the religious organization strengthens Diyanet’s role not just as a religious institution but also as a significant political force.

The Erdogan/AKP government has harnessed religious institutions, in particular mosques, to disseminate its positions and policies to the broader public through sermons, religious teachings, and various activities. A content analysis spanning from 2010 to 2021 reveals that Diyanet-run Friday sermons mirror the political stance of the AKP. These sermons were found to support Turkey’s involvement in the Syrian conflict, while vilifying ‘FETOists’—referring to the Gulen movement accused of terrorism. This analysis showcases how Diyanet employs affective religious rhetoric to endorse Erdogan’s decisions, discourage opposition, vilify perceived adversaries, propagate fear and conspiracies, and divert attention from the government’s shortcomings in areas spanning foreign policy, economics, and beyond (Yilmaz & Albayrak, 2022; Rogenhofer & Panievsky, 2020).

The Diyanet, has significantly expanded its media presence since 2010, operating television and radio channels, with an escalating expenditure on publicity. The organization and its leader Erbas also have an active presence and significant following on social media platforms such as YouTube, Twitter, and Facebook (Yilmaz & Albayrak, 2022). This heightened outreach has effectively filled the void created by the purge of groups like the Gulen movement and critical academic voices, both in the digital sphere and beyond (Yilmaz & Albayrak, 2022; Andi et al., 2020; Parkinson et al., 2014).

The close alliance between the Diyanet and the AKP has seen the past two heads of the organization employing faith-based justifications to support Erdogan’s moral campaign against perceived ‘internal’ and ‘external’ adversaries (Andi et al., 2020; Parkinson, et al., 2014). The increasingly stringent control over the digital sphere is justified by Diyanet with Islamic framing and justification. Thus, the emotionally charged narratives instrumentalized by the AKP (Yilmaz & Bashirov, 2018) have become directly intertwined with the religious directives and stances of the Diyanet (Yilmaz & Albayrak, 2022; Yilmaz et al., 2021a; Rogenhofer & Panievsky, 2020). Diyanet extends its influence not only within Turkish territories but also among the Turkish diaspora, functioning as an advisor for the AKP in diaspora communities. Consequently, through the transnational reach of the religious organization, the AKP’s authoritarian agenda has transcended national borders.

The Diyanet’s Moral Stance Against Social Media

Under the Presidential system, the President of Diyanet, appointed by Erdogan, wields significant influence as the centralized religious authority in Turkey and globally through its network of mosques (Danforth, 2020). Former President of Diyanet, Mehmet Gormez, openly criticized social media, attributing various societal harms to it. In 2016, Diyanet organized a forum titled “Social Media and the Family in the Context of Privacy,” aligning with the government’s calls for social media control. The forum aimed to emphasize traditional family values and discuss the perceived negative impact of social media on privacy and marriage. Gormez advocated for Diyanet to create a social media catechism, reinforcing the ideological harmony between Diyanet and Erdogan’s regime, consolidating authoritarianism both online and offline (Yilmaz & Albayrak, 2022; Yilmaz et al., 2021a; Danforth, 2020).

Diyanet has also actively engaged in efforts to exert stronger control over social media by publishing a booklet titled “Social Media Ethics,” using Islam as a guiding principle for this framework (Duvar, 2021). In the preface he personally authored, top imam Ali Erbas cautioned readers about the omnipotent governance of God extending to social media activities under Islamic law. Additionally, believers were alerted to the perils of “fake news” and urged to create a “world of truth” (Duvar, 2021; Turkish Minute, 2021).

Moreover, Diyanet’s Friday sermons have increasingly addressed themes related to social media, technology, and morality. On January 17, 2020, a sermon titled ‘Technology Addiction and Social Media Ethics’ was circulated by Diyanet, cautioning people about the dangers of the Internet violating the five fundamental values of Islam. It highlighted that the indiscriminate use of technology poses threats to human health, causes financial losses, erodes human dignity through unethical behaviors, undermines human faith with radical ideologies, and impairs cognitive abilities (Diyanet, 2020).

The Role of Islamic Scholars in Legitimizing the AKP Digital Authoritarian Agenda

Within academia, several pro-AKP Islamic scholars have aligned themselves with the government’s digital authoritarian agenda. Figures like Nihat Hatipoglu and Hayrettin Karaman (Kenes, 2018), associated with the AKP, believe that social media spreads misinformation targeting Turkish national interests and could mislead youth. Since 2016, Karaman, who has advised Erdogan on creating a more Islamist – and less tolerant – society has frequently accused social media of being used by “anti-Turkey” groups to spread lies (Yeni Safak, 2013). He highlights the dangers of false information being spread on these platforms, claiming that there’s no room for rebuttal (Yeni Safak, 2021). A poem written by Karaman supports AKP’s stance on social media, advocating for increased control to cultivate a “pious youth” and suppress critical remarks aimed at the AKP (Yeni Safak, 2020).

Nihat Hatipoglu, a prominent pro-AKP Turkish academic and theologian, has utilized his ATV show to issue fatwas, cautioning viewers about the potential sins associated with social media usage. For instance, he warns that engaging with “questionable” individuals on these platforms can lead to false rumors and sin, and accountability will come in the afterlife (Akyol, 2016). His messaging is potent in digital governance because it moves beyond conventional vices like alcohol or adultery and highlights the significance of sins associated with online behaviors and consumption, such as false testimonies and envy.

Furthermore, both Karaman and Hatipoglu are openly critical of “Western” media and social platforms, and advocate for Islamic content. Together, they represent a prevalent viewpoint supporting AKP discourse that emphasizes caution and adherence to Islamic principles while engaging with digital platforms.

Digital Authoritarian Measures Against the LQBTQ+ Community

The intersection of religion, politics, and social media in Turkey has also created a complex landscape where certain communities, particularly LGBTQ+ groups, have faced significant challenges. Religious leaders and government officials have used their platforms to vilify LGBTQ+ activists and communities, contributing to a hostile environment for these individuals (Greenhalgh, 2020).

This hostility has significantly deepened with anti-LQBTQ+ messaging from Turkish leadership. President Erdogan’s agenda has consistently focused on promoting a “pious youth” while openly expressing disapproval of atheists and LGBTQ+ identities as threats to societal and religious values (Gall, 2018). His party has employed rhetoric targeting Western values and certain youth groups, framing them as corruptive influences on Turkey’s future.

Although identifying as LGBTQ+ is not illegal in Turkey, the government has taken steps to restrict LGBTQ+ content and activism online (Woodward, 2019). This included censoring LGBTQ+ content on platforms like TikTok and imposing restrictions on advertising across social media channels to suppress opposition groups (Euronews, 2021).

Moreover, there have been instances of attempts to ban LGBTQ+ content, such as Netflix being prohibited from airing a movie with an LGBTQ+ storyline, and the mobilization of hashtags advocating for bans on LGBTQ+ content such as #LGBTfilmgunleriyasaklansin (#BanLGBTFilmDays); #İstiklalimizeKaraLeke (#StainOnOurIndependence) (Banka, 2020; Sari, 2018). These actions reflect the charged anti-LGBTQ+ sentiment prevalent in certain spheres of Turkish society and the state’s efforts to curtail LGBTQ+ visibility in the media and online discourse.

Government efforts at controlling and silencing LGBTQ+ members have clear repercussions in society. For example, influencing the demonization of LGBTQ+ youth during the Bogazici University protests in 2021 and subsequent limitations on LGBTQ+ content across various platforms (Kucukgocmen, 2021; Woodward, 2019; Euronews, 2021).

AKP’s Digital Network Control, Restrictions, and Bans

The Gezi Park protests in 2013 marked a turning point for the Turkish government’s efforts at controlling the digital landscape. During this period, civil society groups and activists turned to social media to coordinate the protests, prompting the government to denounce Twitter as a significant threat to society. Internet governance subsequently tightened, and internet blackouts were orchestrated by the newly established Telecommunication Technologies Authority (BTK) under government directives. While the government justified these internet restrictions as anti-terrorism measures, their political motives were evident. 

The pinnacle of Turkish government internet shutdowns occurred between 2015 and 2017. This was facilitated by Internet Law No. 5651, introduced in 2007, permitting website blocking on multiple grounds, including for terrorism-related content. The broadened definition of “terrorism” that had been enacted by the Erdogan regime was manipulated to silence dissenting voices and serve the interests of the ruling power. Gradually, the scope of a “terrorist” in Turkey expanded to encompass peaceful protesters from events like the Gezi Park protests, anti-government activists labelled as “FETOists,” and students involved in activism during Istanbul’s Bogazici University events in 2021 (Wilks, 2021; Yesil et al., 2017).

Internet Law 5651 thus became a tool to marginalize digital spaces for non-AKP or critical groups, using the power of the TIB (Telecommunication and Information Technology Authority) and imposing additional responsibilities on hosting services and intermediaries. The 2014 amendment to the Law on State Intelligence Services granted the National Intelligence Service (MIT) authority to gather, record, and analyze public and private data, compelling intermediaries to comply with MIT’s requests under the threat of incarceration (Human Rights Watch, 2014).

The eastern regions of Turkey, particularly areas with strong Kurdish resistance, bore the brunt of internet and cellular shutdowns during critical events like the 2015 Suruc suicide bombing and the 2016 Ataturk Airport bombing. These shutdowns were often localized and imposed during high-risk security incidents. The government’s increasingly authoritarian approach leveraged digital anti-terrorism laws to target marginalized groups, particularly the Kurds. It is noteworthy that most shutdowns occurred in the southeast, where political activities are more prevalent. For instance, the 2016 closure of internet and landlines in 11 cities following the arrests of Diyarbakir’s mayor and co-mayor sparked protests and incurred significant economic costs for Turkey (Yackley, 2016).

Although internet shutdowns decreased from six in 2016 to one in 2020, the financial toll remains substantial, reaching $51 million in 2020 (Buchholz, 2021). While the precise role of religious justification and religious organizations in legitimizing comprehensive network governance remains unclear, their collaboration remains crucial to the government. It also plays a significant role in legitimizing various forms of digital governance and actions taken by the government – such as these internet shutdowns – that undermine democratic and digital freedom principles.

Digital Oppression Through the ‘Safe Use of the Internet’ Campaign

The 2011 “Safe Use of the Internet” campaign initiated by the Telecommunication Technologies Authority (BTK) promoted a Turkish-built filter called the ‘family filter.’ However, despite its name, the campaign primarily focused on regulating internet access in public spaces like cafes and libraries, rather than imposing ‘safe’ restrictions within domestic settings. The campaign purported to protect children from accessing non-age-appropriate content by blocking adult websites, both foreign and domestic. Interestingly, this campaign didn’t enforce mandatory installation of the ‘family filter’ at home, seemingly placing the responsibility on parents to supervise their children’s internet use. Discussions about children’s privacy were also notably absent from the campaign despite the stated objective (Hurriyet Daily News, 2014; Brunwasser, 2011).

Over time, concerns have emerged regarding the broader implications of the ‘family filter.’ Many speculate that this initiative, while supposedly aimed at blocking pornographic content, also serves as a tool for the state to censor critical voices within the digital space (Yesil et al., 2017). The criteria for blacklisting websites remain ambiguous, granting significant power to state authorities. By 2017, approximately 1.5 million websites had been blocked, particularly in public areas like cafes. The BTK has concerningly refrained from disclosing the list of websites it restricts (Yesil et al., 2017). The lack of transparency has contributed to concerns about digital oppression and censorship orchestrated by the AKP through the guise of protecting children and youth online. 

AKP’s Digital Authoritarianism: Sub-Network, Website and Platform Level

The Internet Law (No. 5651) described above has facilitated the monitoring and blocking of webpages and websites in Turkey. Despite amendments, the law remains problematic due to its arbitrary and vague provisions. Internet governance institutions hold broad discretion in determining acceptable versus unacceptable content. According to Freedom House’s latest report, internet freedoms in Turkey have been increasingly restricted in recent years (Freedom House, 2021). 

In 2006, prior to the introduction of the Internet Law, only four websites were blocked in Turkey. However, by 2008, this number had escalated to 1,014, reaching a staggering 27,812 in 2015. Government decisions using this law lack transparency and accountability, as blocking orders, often issued by the BTK, lack clear justifications, leaving website owners with limited recourse for appeal. Suspicion and precautionary measures are sometimes the sole reasons cited for blocking a website.

Following the 2016 coup attempt in Turkey, websites related to the Gulen movement, Gezi Protests, corruption allegations, and terrorism charges were blocked or taken down (Ergun, 2018). Government actions also targeted websites advocating opposition, Kurdish rights, LGBTQ+ rights, and pornography. Several news outlets, including Zaman and Today’s Zaman, were shut down in 2016. Websites promoting atheism, such as the Atheism Association, were also blocked under Article 216 of the Turkish Penal Law, which prohibits actions inciting hatred or enmity among people (Hurriyet Daily News, 2015).

Digital Control at the Proxy or Corporation Level

The politicization and framing of the July 2016 events by Erdogan and the AKP as an assault on Turkish sovereignty triggered severe digital restrictions. The disbandment of the TIB over alleged pro-Gulenist ties led to the transfer of its powers to the Information and Communication Technologies Authority (BTK). Consequently, approximately 150 online and traditional media outlets were completely shut down, resulting in the loss of jobs for 2,700 Turkish journalists (Kocer & Bozdag, 2020). The legal framework governing digital spaces in Turkey has been wielded against opposition and civil society voices while favoring AKP and pro-AKP groups.

Social media intermediaries operating in Turkey have faced various restrictions. According to the Internet Law, they are required to comply with the Turkish government’s requests or face bans. During a period of heightened discontent against the AKP in 2014, the TIB pressured Twitter, YouTube, and Facebook to remove critical content damaging to the ruling party. While Facebook swiftly complied, Twitter and YouTube faced national blockades for several hours before eventually complying with the requests (Yesil et al., 2017). In 2016, Google also adhered to thousands of content removal requests from the Turkish state (Yesil et al., 2017).

The 2019 Transparency Reports from Twitter and Facebook shed light on Turkey’s extensive governmental demands for information and content removals. Twitter was issued with 350 information requests involving 596 accounts, and 6,073 removal requests affecting 8,993 accounts. The report indicated a compliance rate of 5 percent. Turkey was number one on the list for the highest number of legal demands for removals. Meanwhile, Facebook received 2,060 legal requests and 2,537 user information requests, complying with 73 percent of these requests (Freedom House, 2021).

Adding to this overall picture of digital surveillance and control, Turkey has imposed bans on approximately 450,000 domains, 140,000 URLs, and 42,000 tweets (Timuçin, 2021). IFOD announced on August 7, 2024, that by the end of the first quarter of that year, a total of 1,043,312 websites and domain names had been blocked in Turkey, based on 892,951 decisions from 833 different institutions and courts. The organization highlighted that this number could rise as more domain names are identified (IFOD, 2024). Furthermore, in 2017, Wikipedia was banned in Turkey following a ruling from Ankara’s first Criminal Court, linking certain articles to terror organizations. The court mandated edits to the articles before allowing the website to resume being accessible in the country in 2020 (Hurriyet Daily News, 2020; The Guardian, 2017).

The Turkish government’s manipulation of news and entertainment content distribution is a well-documented strategy, implemented through its control over media outlets both locally and internationally. Beyond influencing social media and restricting local websites, additional methods of control are exercised over television, streaming and various over-the-top media services (OTTs). In 2019, the government empowered the Radio and Television Supreme Council (RTUK) to issue licenses and make them mandatory to access content streaming in Turkey (Pearce, 2019; Yerlikaya, 2019).

The Turkish government has also employed various financial penalties, including fines and heavy taxes, to curb critical voices and hinder their independent operations. These tactics have forced many critical media outlets out of business, enabling pro-government entities to acquire their assets. For instance, the pro-government Demiroren Group acquired the Dogan Media Group following high taxes imposed by the government. Anadolu Ajansi (AA), enjoying government support, has significantly increased its backing for the AKP government by 545 percent since 2002, with 91.1 percent of its Twitter coverage found to favor the government. The government’s informal means of bolstering pro-government content include shutting down anti-government entities and transferring or selling their outlets or platforms to pro-government supporters, establishing a clientelist relationship between the state and media (Yilmaz & Bashirov, 2018). For example, during the state of emergency in 2016, the Gulen-linked Samanyolu Group, Koza Ipek Group, and Feza Publications were seized and redistributed to President Erdogan’s loyalists (Timucin, 2021; BBC News, 2016; Yackley, 2016).

Digital Authoritarianism at the Network-Node or Individual Level

The Turkish government has intensified its crackdown on individual social media and online activities, particularly following the 2016 coup attempt. The Ministry of Interior, for example, reported investigations on over ten thousand individuals for their online engagements, resulting in legal action against over 3,700 and the arrest of more than 1,600 people. Within a two-month span between January and March 2018, over 6,000 social media accounts were probed, leading to legal consequences for over 2,000 individuals. Freedom House’s 2021 assessment further revealed that between 2013 and 2018, the government initiated over 20,000 legal cases against citizens due to their social media activities (Ergun, 2018).

A climate of self-censorship among Turkish internet users has become entrenched. This is owing to multiple actions and crackdowns taken by the government in recent years. Following the coup attempt, for example, academics and civil society voices were targeted by pro-AKP media outlets that alleged their involvement in “terrorism” (GIT North America, 2016). Journalists have faced a diminished space to express dissenting opinions and face being accused of or charged with terrorism under various legal articles, including Article 314/2, related to association with armed organizations, and Article 147 and Article 5, concerning crimes associated with terrorist intent and groups (Sahinkaya, 2021). The restriction of anti-AKP voices has heavily tilted mainstream conversation in favor of pro-AKP narratives, dominating both online and offline domains.

The Turkish government actively suppresses dissent on social media, resorting to threats and arrests against individuals. In a 2014 incident, a Turkish court ordered Facebook to block pages and individuals engaging with content from Charlie Hebdo, a French magazine that published a cartoon insulting Prophet Muhammad (Johnston, 2015). The Director of Communications of the Presidency warned citizens in May 2020 that even liking or sharing a post deemed unacceptable by the government could lead to trouble. Journalists, scholars, opposition figures, and civil society leaders critical of the government are increasingly vulnerable to prosecution.

The AKP’s influence in the digital public sphere is also notable in its internet trolling and online harassment campaigns, which are aimed at shaping narratives in favor of the party and against the opposition. Critics of the AKP, including journalists, academics, and artists, face a culture of “digital lynching and censorship” perpetrated by an army of party-affiliated trolls (Bulut & Yoruk, 2017). Post-2016, this situation has worsened, subjecting critical voices to intensified cyberbullying and making their persecution more challenging (Shearlaw, 2016). Many of these trolls are graduates of pro-AKP Imam Hatip schools and reportedly receive a payment. Successful trolls likely receive additional benefits from pro-AKP networks, including the TRT and Turkcell (Bulut & Yoruk, 2017). In addition to employing trolls, the AKP also uses automated bots to amplify its presence in the digital space, disproportionately projecting their narrative across platforms (Irak & Ozturk, 2018). 

The manipulation of social media platforms across the globe has become a significant concern, and this is particularly the case in Turkey. In 2020, Twitter’s deletion of a substantial number of accounts from China, Russia, and Turkey revealed the extent of propaganda spread by these accounts. Many were focused on supporting President Erdogan, attacking opposition parties, and advocating for undemocratic reforms (Twitter Safety, 2020). The proliferation of fake accounts and bots, and the significant portion of posts originating from these accounts, has skewed the representation of daily Twitter (renamed as X) trends, and consequently affected political discourse.

Disturbingly, instances of online harassment and hate speech targeting individuals based on their political stance or ethnic background have been observed without effective intervention. For instance, Garo Paylan, an HDP deputy with Turkish-Armenian heritage, faced online harassment for his political stance during the Azerbaijan-Armenian skirmish in 2020 (Briar, 2020). Meanwhile, controversial statements, such as Ibrahim Karagul’s suggestion of ‘accidentally’ bombing Armenians, didn’t receive the same scrutiny for hate speech (Barsoumian, 2020). 

Conclusion

The merging of religion and the state’s digital authoritarian agenda serves as a potent tool for steering public opinion, validating control mechanisms, and fortifying the government’s authority. It exemplifies how the discourse of upholding Islamic values and societal morality can be strategically harnessed to garner support for stringent digital control measures, influencing public perception and behavior within the digital landscape. 

This article identifies numerous ways the AKP and its leader, administer their authority over the digital realm in Turkey. Voices of dissent and opposition are silenced through the enactment of a range of legislative and strategic measures, such as Internet Law No.5651, the “Safe Use of the Internet” campaign, and online trolling and harassment practices that directly target critics of the government. Additionally, the AKP make considerable attempts at controlling the online content its citizenry can or want to access; the discussion highlights the internet lockdowns, blacklisting of websites, and issuing warnings to Turkish citizens of the consequences of engaging with certain (oppositional) content.

The above measures are supported and legitimized by the AKP and Erdogan’s religious discourse, and through its network of pro-AKP religious authorities including the Diyanet, Islamic scholars and preachers. By aligning digital control measures with Islamic values and societal morality, the government can justify its actions as essential for preserving the ethical fabric of society. This moral grounding lends an air of legitimacy and righteousness to measures that might otherwise be viewed as intrusive or oppressive.

The fusion of religious rhetoric with digital governance acts as a deterrent to dissent. The government discourages dissenting voices by associating opposition to these measures with a departure from religious principles, fostering a climate of self-censorship and compliance within the digital sphere.

Religious institutions, particularly Diyanet, are heavily influential in conversations about social media ethics and endorsing greater control over digital spaces, leading to an Islamization of digital spaces. Strict limitations on blasphemy and criticism of Islamic beliefs curtail freedom of expression online.

Ultimately, the combination of information and content control, legal measures, religious influence, and online manipulation creates a challenging scenario for digital governance in Turkey. These various elements work together to shape narratives, control dissent, create a pervasive environment of censorship and self-censorship, and restrict freedoms in the digital realm, impacting the country’s broader socio-political landscape.


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