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Authoritarian Diffusion in the Cyberspace: How Egypt Learns, Emulates, and Cooperates in Digital Authoritarianism

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Please cite as:
Yilmaz, Ihsan; Mamouri, Ali; Akbarzadeh, Shahram & Omer, Muhammad. (2025). “Authoritarian Diffusion in the Cyberspace: How Egypt Learns, Emulates, and Cooperates in Digital Authoritarianism.” European Center for Populism Studies (ECPS). May 9, 2025. https://doi.org/10.55271/rp0097



Egypt has emerged as a key adopter and regional diffuser of digital authoritarian practices. Once limited by weak digital infrastructure, the Sisi regime has transformed the country into a technologically repressive state through sweeping legal reforms, censorship mechanisms, and expansive surveillance networks. Drawing heavily from the models of China and Russia—particularly in urban monitoring and information control—Egypt actively emulates their approaches. Crucially, both Chinese and Western technology firms have facilitated this transformation, revealing a broader pattern of global complicity. This report demonstrates how Egypt’s trajectory illustrates the transnational diffusion of digital authoritarianism through mechanisms of learning, emulation, and interdependence—and offers a stark warning to democracies about the rising threat of state-enabled digital repression.

By Ihsan Yilmaz, Ali Mamouri*, Shahram Akbarzadeh**, Muhammad Omer***

Executive Summary

This report examines the rise and entrenchment of digital authoritarianism in Egypt, spotlighting how the regime systematically reclaims and militarizes the digital space to suppress dissent and erode democratic freedoms. Digital authoritarianism in Egypt spans four key domains: restrictive legal frameworks, internet censorship, urban surveillance, and strategic digital information operations (SDIOs).

Drawing on a wide array of sources—including academic literature, human rights reports, institutional data, and credible news coverage—the report demonstrates how the Egyptian government has aggressively expanded its control over digital life. This control includes deep surveillance tactics, the criminalization of online expression, and state-sponsored manipulation of digital discourse, all contributing to the shrinking of civic space and the violation of fundamental rights to privacy and free speech.

The regime employs advanced tools such as Deep Packet Inspection (DPI), widespread website blocking, and targeted internet shutdowns to neutralize opposition. These repressive tactics are reinforced by an expansive legal arsenal that frames digital expression as a threat to national security—penalizing dissent, limiting VPN use, and compelling tech companies to align with government mandates.

At the urban level, AI-driven CCTV networks and Smart City initiatives—often developed in partnership with Chinese and Western firms—create a pervasive surveillance infrastructure, enabling real-time monitoring of public behaviour. Meanwhile, through coordinated SDIO campaigns, the regime floods social media and state-aligned platforms with pro-government narratives, systematically silencing alternative viewpoints. These operations blend defensive strategies (legitimizing the regime and quelling criticism) with offensive disinformation that delegitimizes opposition groups.

The diffusion of these practices is not solely domestically engineered. Egypt’s digital authoritarian model is transnational in character, built through mechanisms of learning, emulation, and technological dependence. China has emerged as a central enabler, exporting both surveillance infrastructure and governance models. Yet, Western corporations—including Sandvine, NSO Group, FinFisher, and Nokia Networks—have also contributed significantly, supplying critical technologies that bolster Egypt’s repressive digital architecture, often with little regard for ethical implications.

Egypt’s model of digital control illustrates a dangerous global trend: the normalization and globalization of digital authoritarianism, where regimes exploit emerging technologies and international complicity to entrench power, silence dissent, and undermine democratic norms.

Recommendations

To effectively counter the growing threat of digital authoritarianism in Egypt and beyond, a comprehensive, multi-pronged strategy must be adopted. The following recommendations highlight key interventions to safeguard digital freedoms, enhance democratic resilience, and hold both states and corporations accountable:

1. Strengthen International Cyber Norms and Regulatory Frameworks: Establish binding international standards and protocols to govern the use of digital technologies by states. These norms must explicitly prohibit mass surveillance, politically motivated internet shutdowns, and the deployment of spyware against civilians. Multilateral organizations—such as the United Nations, the European Union, and regional bodies—must play a central role in enforcing these norms through treaties, sanctions, and export control regimes that restrict the transfer of surveillance technologies to authoritarian regimes.

2. Defend Digital Rights and Data Privacy at the National and Global Levels: Push for robust data protection legislation that empowers individuals and protects them from arbitrary state surveillance. Promote digital literacy campaigns and citizen awareness programs to strengthen public understanding of online rights and safety. Support grassroots civil society organizations, independent media, and digital rights defenders who expose abuses and advocate for open, secure, and rights-respecting digital environments.

3. Enforce Corporate Accountability and Ethical Tech Governance: Hold technology firms—both domestic and transnational—legally and morally accountable for their role in enabling repression. Establish international watchdog bodies to investigate, name-and-shame, and penalize companies complicit in human rights violations through the export or maintenance of surveillance technologies. Implement mandatory human rights impact assessments for all technology exports to high-risk regimes and enhance supply chain transparency in the tech sector.

4. Promote Strategic International Collaboration to Safeguard Digital Democracy: Strengthen multilateral coalitions of democracies to share intelligence, technological tools, and policy approaches for combating disinformation, propaganda, and transnational repression. Support cross-border investigations into Strategic Digital Information Operations (SDIOs) and develop joint early warning systems to detect digital repression tactics. Extend technical and legal support to countries resisting authoritarian encroachment into their digital spheres.

5. Leverage Economic Incentives to Deter Authoritarian Partnerships: Use trade agreements, investment flows, and development aid as tools to condition engagement with states on the basis of their digital human rights records. Encourage private and public institutions to divest from companies involved in digital repression and prioritize investment in technologies that strengthen democratic institutions, secure communications, and civil society networks.

6. Deploy Diplomatic and Legal Instruments to Challenge Repression: Utilize bilateral and multilateral diplomacy to pressure authoritarian regimes to reform their surveillance laws and practices. Sponsor UN resolutions, global forums, and high-level summits that spotlight digital repression and mobilize international consensus. Support international legal actions against regimes and actors who violate digital human rights, using forums such as the International Court of Justice (ICJ) and regional human rights courts.

7. Build Resilience Through Innovation and Empowerment: Invest in the development of privacy-preserving technologies, secure communication platforms, and censorship circumvention tools. Support the creation of local digital infrastructures that resist surveillance, especially in vulnerable democracies. Back innovation ecosystems that empower civic tech, independent media, and digital rights advocacy to thrive even under authoritarian pressure.

Addressing digital authoritarianism requires more than reactive measures—it demands proactive, coordinated, and sustained global action. The recommendations above provide a roadmap for governments, international institutions, civil society, and the private sector to reclaim the digital domain as a space of freedom, accountability, and democratic possibility.

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Introduction

In recent years, scholars have increasingly focused on the diffusion of authoritarianism (Ambrosio, 2010; Bank, 2017), a process where authoritarian institutions, practices, policies, strategies, rhetorical frames, and norms spread from one regime to another (Ambrosio & Tolstrup, 2019). This phenomenon is particularly pronounced in the Middle East and Muslim World, where many countries exhibit authoritarian governance (Durac & Cavatorta, 2022; Yenigun, 2021; Stepan et al., 2018; Ahmed et al., 2023; Akbarzadeh et al., 2024; Yilmaz et al., 2024).

The advent of the internet and social media in the developing world in the late 2000s significantly empowered civil society and individual activists in these regions, creating an equalizing power between the state and society (Breuer, 2012; Ruijgrok, 2017). The extensive use of these technologies by protesters led many to consider them as “liberation technology,” facilitating anti-government movements across non-democratic countries (Diamond & Plattner, 2012; Ziccardi, 2012). 

Initially, authoritarian governments struggled to control the digital sphere due to a lack of technical expertise and digital infrastructure. They often resorted to internet shutdowns, as seen in Egypt during the Arab Spring 2011 protests (Cattle, 2015). However, as digital technologies evolved, so did the capabilities of authoritarian regimes. Therefore, despite the internet’s potential as a tool for liberation, its use by authoritarian regimes to disseminate propaganda, conduct surveillance, and control information has led to a new form of authoritarianism (Polyakova, 2019). 

This transformation is driven by advancements in artificial intelligence (AI), big data, and the widespread use of the internet, which have enabled unprecedented levels of surveillance and control. As Wael Ghonim, an Egyptian activist, has reminded us: “The Arab Spring revealed social media’s greatest potential, but it also exposed its greatest shortcomings. The same tool that united [people] to topple dictators eventually tore [us] apart through echo-chamber polarization, misinformation, toxic hate speech” (Gardels, 2019).

Such widespread adoption of digital control measures has led to the emergence of “digital authoritarianism” literature (Polyakova & Meserole, 2019; Dragu & Lupu, 2021; Khalil, 2020; Lilkov, 2020; Mare, 2020; Feldstein, 2019; Ahmed et al., 2023; Akbarzadeh et al., 2024; Yilmaz et al., 2024). This literature posits that as regimes leverage AI and other digital tools to monitor and control dissent, the need for policymakers and civil society organizations to counter these practices has become critical. The pessimism surrounding the potential of modern technology to undermine democracy is growing, with concerns about misinformation, data collection, surveillance, spread of conspiracy theories and propagation of authoritarian governance models (Radavoi, 2019; Stone et al., 2016; Bostrom, 2014; Helbing et al., 2019; Damnjanović, 2015; Yilmaz et al., 2025; Yilmaz & Shakil 2025). In a poll conducted by Pew, almost half of participants believed that the “use of [modern] technology will mostly weaken core aspects of democracy and democratic representation in the next decade” (Anderson, 2020).

Extant literature mainly focuses on countries such as China and Russia and their technology companies facilitating and promoting digital authoritarian practices (Khalil, 2020; Taylor, 2022; Zhang, Alon, & Lattemann, 2020). Moreover, the literature has treated policies, norms, and technological tools in a general manner as phenomena analysing authoritarian regimes’ use of tools like filtering and digital surveillance (Hellmeier, 2016; Xu, 2021) and examining policies governing the internet (Kerr, 2018). However, policies, norms, and technologies cannot be separated as they are usually interlinked among government entities, private companies, and international organizations across global networks (Dragu & Lupu, 2021). Therefore, as Adler and Pouliot (2011: 5) stated, practices are “patterned actions that are embedded in particular organized contexts,” this study chose a more holistic analysis, investigating norms, policies, and technologies employed by governments and non-state entities in an integrated manner. 

This report examines the digital authoritarian practices in Egypt (see Akbarzadeh et al., 2025) and the diffusion of these practices by investigating the norms, policies, and technologies employed by the Egyptian government. What we mean by diffusion is the process that Gilardi (2012: 454) describes as what “leads to the pattern of adoption, not the fact that at the end of the period, all (or many) countries have adopted the policy.” As such, diffusion refers to the use of digital technologies by authoritarian regimes to surveil, repress, and manipulate populations (Feldstein, 2021). Therefore, diffusion does not necessarily require an absolute convergence of practices; rather, an increase in policy similarity across countries generally follows diffusion processes (Gilardi, 2010; 2012), which we demonstrate here. Egypt, similar to other authoritarian regimes, utilize digital technology—often sourced from abroad, including from Western countries—such as the internet, social media, and artificial intelligence to maintain control and suppress dissent. 

We aim to understand how these practices spread and what can be done to counter them. Egypt, like other authoritarian regimes, have become adept at using sophisticated digital tools to monitor and control the internet rather than simply shutting it down. Technologies like DPI, “a type of data processing that looks in detail at the contents of the data being sent, and re-routes it accordingly” (Geere, 2012), allow for comprehensive network analysis and can be used for digital eavesdropping, internet censorship, and data theft (Bendrath & Mueller, 2011). This report will explore these dynamics in detail, providing a comprehensive analysis of the diffusion of digital authoritarianism in Egypt. 

Data Analysis of the Digital Space in Egypt

Egypt, with a total population of 116 million by mid-2024 and a USD476.7 billion GDP as of 2022 (Worldometer, 2024), is considered one of the most important countries in the Middle East and has a wide influence on the Arab world. It was among the first countries to witness the Arab Spring Movement and go through dramatic changes in the political system. The internet played a significant role in this period and also in the aftermath of the military’s cope in 2013. The table below shows the rise of internet usage in Egypt. 

The brief political openings in the late 2000s and the early 2010s were fuelled by the internet and social media’s empowerment of social mobilization and the authoritarian regimes’ inability to control the digital sphere as they lacked technical expertise and digital infrastructure to rein in on the internet (Cattle, 2015). However, as the use of the internet was on the rise in Egypt, the government’s efforts to control the digital space and impose more surveillance on people have been increasingly on the rise as well. Freedom House has reported a significant rise of government control on digital space in Egypt. The Freedom House Index shows that, on average, internet freedom has declined by about 40% in Egypt.

Freedom House’s World Index shows that Egypt has experienced declines in freedom of expression and belief, associational and organizational rights, the rule of law, and personal autonomy and individual rights (Freedom House, 2022). As a result, Egypt scored 26 on a scale of 0 (least free) to 100 (most free) in 2020, according to Freedom House (2021).

Tracing the pattern of practising digital authoritarianism in the world indicates that China and Russia play a significant role in leading this conduct, setting an effective example for authoritarian regimes in the Middle East, including Egypt, to follow the same pathway. The table in Figure 4 shows how Egypt followed the pathway of Chinese and Russian legislation in imposing digital authoritarianism.

The diffusion of digital authoritarian practice in Egypt is not limited to China. Many Western companies have contributed to providing the Egyptian government with sufficient technologies to impose control on digital space. The table in Figure 5 provides details about the source of technologies used in Egypt. 

Digital Authoritarian Strategies, Policies, and Practices

In this section, we explore a variety of strategies and policies the Egyptian government has adopted to impose a digital authoritarian regime in the country. The Egyptian government worked on four domains: restrictive legal frameworks, internet censorship, urban surveillance, and SDIOs. By leveraging these four domains, the Egyptian government has constructed a comprehensive system of digital authoritarianism. This system not only fortifies its grip on power but also serves as a blueprint for other authoritarian regimes seeking to exploit digital technologies to suppress dissent and maintain control.

Restrictive Legal Frameworks

Digital authoritarian regimes implement four main types of legal restrictions, and examples of all of these can be found in Egypt. First, laws that mandate internet service providers to establish systems for real-time monitoring and recording of traffic on their networks. This enables continuous surveillance of online activities. Second, legal frameworks that penalize online speech under the guise of protecting national identity, culture, and preventing defamation. This often results in the suppression of dissenting opinions and freedom of expression. Third, VPN Restrictions, which follow the lead of countries like China and Russia to ban or restrict the use of Virtual Private Networks (VPNs). While VPNs are technically legal in Egypt, many VPN servers and websites are blocked, hindering their practical use. Fourth, control over social media companies in various methods. Although Western social media sites remain accessible in Egypt, the government has introduced laws that increase its control over the content shared on these platforms. This is achieved by threatening social media companies with bandwidth restrictions and outright bans if they fail to comply with government requests. Moreover, Egypt’s 2018 Cybercrime Law requires foreign companies handling personal data within the country to designate a representative located in Egypt (Fatafta, 2020).

Despite the Egyptian Constitution guaranteeing freedom of the internet to some extent (for example, Articles 57, 68, 71, and 72), by prohibiting blocking websites, surveilling digital space, and harassing and prosecuting journalists and activists, the authorities continued to develop legislation in this direction and implement it on a large scale. Multiple legislations have been passed and applied to reach above goals. 

The “cybercrime law” in Egypt, signed by President Sisi in 2018, legalizes and reinforces the existing censorship and blocking of websites (Freedom House, 2021). The new law treats all social media accounts with more than 5,000 followers as “media outlets,” making them eligible for censorship (RSF, 2018). The laws also mandated internet service providers to establish a system allowing real-time monitoring and recording of traffic on their networks (Privacy International, 2019). The cybercrime law criminalizes any form of speech that is against ‘national security’ which is defined so broadly that it covers “all that is related to the independence, stability, and security of the homeland and its unity and territorial integrity” and anything to do with the president’s office and all defence and security departments. The law permits the search of citizens’ personal devices and social media accounts can be blocked without judicial authorization, ostensibly for disseminating “false” information or inciting unlawful activities (Manshurat, 2018). Article 2 mandates that service providers retain and store records of their information systems, including all user-related data, for a period of 180 days. This information must be made available to any government agency upon request. Article 7 outlines the procedure for blocking websites that publish content deemed threatening to national security or detrimental to the country’s security or economy. Article 9 grants the Public Prosecutor the authority to issue travel bans and bring individuals accused of violating Article 7 before the Criminal Court. 

The cybercrime law has led to increased penalties and harassment of journalists and activists on social media platforms (Freedom House, 2022). Consequently, there is minimal political opposition in Egypt, as expressing dissenting views on social media can lead to criminal prosecution and harsh punishments. Furthermore, there are significant restrictions and harassment of civil liberties, including freedom of expression, assembly, and the press. Security forces also engage in widespread violations against marginalized groups, including homosexuals and minorities, under the guise of national security concerns.

 The Anti-Terrorism Law, passed in 2015, encompasses broad forms of criminalization and grants extensive powers to address electronic activities, including the arrest of journalists and activists, digital surveillance, and the closure and blocking of websites (Manshurat, 2020). Article 49 of this law empowers the Public Prosecution or relevant investigative authority to halt or block websites specified in Article 29 or any other aspect of online usage outlined in the legislation, as well as to confiscate devices and equipment used in the commission of such offenses. For instance, the Cairo Court of Urgent Matters issued an order to seize and freezethe assets, accounts, and properties of “Mustafa Mukhtar Mohamed Saqr,” the president of “Business News,” the company that owns the two Daily News Egypt websites.

Moreover, at the end of 2022, the Telecom Law amendments were made to expand telecommunication equipment restrictions (Rezk & Hashish, 2023). Now, not only is the importation, manufacturing, assembly of such equipment prohibited without a permit, but also possession, use, operation, installation, or marketing is prohibited without obtaining permission from relevant authorities like the NTRA (The National Telecommunications Regulatory Authority) and national security agencies. The penalty for violating these requirements has been increased to a fine ranging from 2 million to 5 million Egyptian pounds. 

Internet Censorship

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According to Access Now, a leading internet research organization, at least 182 internet shutdowns occurred in 34 countries in 2021 (Access Now, 2022). The Mubarak regime famously switched off the country’s internet during the mass protests in Cairo in January 2011. In recent years, however, internet shutdowns have been rare in Egypt. In 2018, the Egyptian Armed Forces ordered a region-wide shutdown of internet and telecommunication services in the Sinai Peninsula and adjacent areas during the army’s military campaign against ISIS-affiliated insurgents in the region (SMEX, 2018). One reason behind the reduction of internet shutdowns is that they are costly as they affect the delivery of essential public and private services and have been dubbed the Dictator’s Digital Dilemma (Hussain, Howard & Agarwal, 2011). Therefore, even when it is practised, the shutdown is limited to a certain location and typically lasts only a few days. According to Access Now (Hernández et al., 2023), no internet shutdown occurred in Egypt in 2021. 

Common methods of censorship, which Deibert et al. (2010) highlighted as “first generation” are filtering and site blocking, which became more common in the late 2000s. IP blocking/filtering and DNS tampering are the common methods of filtering. IP filtering is used to block or filter objectionable content by restricting access to specific IP addresses. Freedom House reported in 2022 that Egypt was a not-free country in relation to the use of digital technologies, ranking it 27 out of 100, identifying three major issues: obstacles to access, limits to contents, and violation of users’ rights (Freedom House, 2022). 

Since the imposition of a “state of emergency” in Egypt in 2017 (Atlantic Council, 2019), which directly granted the authorities the power to impose censorship and monitor all forms of online communication, Egypt blocked over 500 websites (AFTE Egypt, 2020). This includes independent news websites that publish articles criticising the Egyptian government, such as Mada MasrAl-Manassa and Daily News Egypt, in addition to international news websites, such as Al-Jazeera,  Al-Arabiya, and Huffington Post Arabic. The blocking also included well-known Egyptian blogs that had previously warned since Sisi took power that he was rebuilding an authoritarian regime. The banned blogs included Fahmi Huwaidi’s blog (including his column in Shorouk News), Jawdell’s blog, Manal’s blog, Alaa’s blog, Bahia’s blog, and Ahmed Gamal Ziada’s personal blog. Manal and Alaa had previously won awards (Welle, 2005) from Reporters Without Borders. The blocking expands websites that provide content related to human rights and civil society, such as the website of Reporters Without Borders, the Arabic Network for Human Rights Information (ANHRI), the Egyptian Commission for Rights and Freedoms, the Journalists Against Torture Observatory, and the website of Human Rights Watch, one day after the organisation released a report documenting the systematic use of torture in prisons in September 2017. The blocking was not limited to news sites only but also went on to block 261 VPN and proxy sites, including “Tunnelbear,” “CyberGhost,” “HotspotShield,” and messaging application Signal. 

Censorship sometimes occurs via prosecution measures, which come in conjunction with punishing the authors or contributors. Egyptian authorities severely undermined media freedom and the right to access information and punished the publication of opinions on news sites and social media posts. For example, in February 2023, the Public Prosecution referred three journalists (Welle, 2023) from Mada Masr to trial in a case related to publishing a report alleging corruption in the pro-Sisi “Nation’s Future Party,” and in June, the authorities blocked two independent news websites, “Egypt 360” and “The Fourth Estate” (Access Now, 2023). In September 2023, security forces arrested two individuals from their homes in Menoufia and Mansoura governorates after they published tweets on the “X” website, supporting Tantawi and democratic change. In October 2023, the Supreme Council for Media Regulation referred workers (“x.com,” n.d.) at the independent media website “Mada Masr” to the prosecution, with the charge of “practising media activities without a license” and “spreading false news without verifying its sources.”

Authoritarian regimes have tended to use more subtle and insidious forms of censorship, which also use surveillance techniques and rely on quasi-democratic legal mechanisms (Deibert & Rohozinski, 2010). This has included using DPI surveillance technology acquired from Western and Chinese companies, which have become essential sources of diffusion of authoritarian practices. Companies such as Sandvine Corporation, a US-Canadian company, have provided tech to over a dozen countries, including Egypt. DPI is “a type of data processing that looks in detail at the contents of the data being sent and re-routes it accordingly” (Geere, 2012). DPI inspects the data being sent over a network and may take various forms of action, such as logging the content and alerting, as well as blocking or rerouting the traffic. DPI allows comprehensive network analysis. While it can be used for innocuous purposes, such as checking the content for viruses and ensuring the correct supply of content, it can also be used for digital eavesdropping, internet censorship, and even stealing sensitive information (Bendrath & Mueller, 2011).

Urban Surveillance

In addition to digital monitoring, the government has significantly expanded its surveillance capabilities within urban areas. Advanced surveillance systems, including extensive CCTV networks equipped with facial recognition technology, have been deployed. These systems are integrated with AI-powered analytics capable of tracking and identifying individuals, monitoring public gatherings, and analysing behavioural patterns. This pervasive surveillance infrastructure not only deters public dissent but also enables the rapid identification and apprehension of activists and protesters.

Egypt has employed extensive surveillance technologies such as Smart City/Safe City platforms, facial recognition systems, and smart policing, as highlighted in the AI Global Surveillance (AIGS) Index. These technologies have been instrumental in suppressing democratic movements (Wheeler, 2017). During the 2010s, Egypt witnessed increased internet technology adoption and a concurrent decline in democratic practices. Data from the International Telecommunication Union (ITU) indicates a dramatic rise in internet usage in Egypt since 2019, which led the Egyptian government to more investment in urban surveillance.

The aforementioned DPI technology acquired from the American company Sandvine/Procera Networks enabled the Egyptian government to monitor citizens’ internet activities, hack accounts, and reroute internet traffic. This technology allows Telecom Egypt to spy on users and block human rights and political content (Marczak et al., 2018). Additionally, Egypt’s General Intelligence Service has conducted sophisticated cyber-spying operations on opposition and civil society activists by installing software on their phones, granting access to files, emails, GPS coordinates, and contact lists (Bergman, 2019).

Safe or smart cities are another policy that Egypt is undertaking in order to increase its urban surveillance capabilities. The “Smart” concept generally involves gathering large amounts of data to enhance various city functions. This can include optimizing the use of utilities and other services, reducing traffic congestion and pollution, and ultimately empowering both public authorities and residents. According to a Huawei report, “Safe cities are an essential pillar supporting the future development of smart cities” (Hillman & McCalpin, 2019). These cities deploy high-speed communication networks, sensors, and mobile apps to enhance mobility, connectivity, energy efficiency, service delivery, and overall resident welfare (Hong, 2022). Becoming “smart” typically involves harnessing troves of data to optimize city functions—from more efficient use of utilities and other services to reducing traffic congestion and pollution—all with a view to empowering public authorities and residents (Muggah, 2021). With the advance of CCTV and AI technology, urban surveillance capabilities have grown exponentially over the past ten years. Dubbed “safe” or “smart” cities, these urban surveillance projects are “mainly concerned with automating the policing of society using video cameras and other digital technologies to monitor and diagnose suspicious behaviour” (Kynge et al., 2021).

Egypt’s most significant smart city project under the Sisi government is the New Administrative Capital (NAC) east of Cairo (Al-Hathloul, 2022). The NAC is designed with a full suite of smart/safe city solutions, including 6,000 CCTV cameras and a surveillance system by American company Honeywell, which monitors crowds, traffic congestion, theft, and suspicious activities and triggers automated alarms during emergencies (Mourad & Lewis, 2021). Honeywell also has contracts for Saudi Arabia’s NEOM megaproject. Huawei’s presence in Egypt has also been growing. In 2018, Huawei signed a memorandum with Telecom Egypt to establish a $5 million data centre for a cloud computing network, aiming to develop one of the five largest cloud networks globally and the first in MENA. Egypt and Huawei are also negotiating to bring Huawei’s 5G infrastructure to the country (Blaubach, 2021). The surveillance infrastructure includes Schneider Electric’s EcoStruxure platform, which connects various systems for optimization and sustainability (Egypt Today, 2022). 

The development of smart city infrastructures has sparked controversies, with critics arguing that these technologies enable pervasive collection, retention, and misuse of personal data by law enforcement and private companies. The NAC, which is being built by China State Construction Engineering Corporation (CSCEC) (Al-Hathloul, 2022), has been driven by an attempt by the authoritarian Sisi government to isolate and protect itself from a revolutionary scenario that befell the Mubarak regime in 2011. By moving government offices 50 km away from central Cairo and Tahrir Square, the regime aims to ensure its structures are safeguarded even during unrest. All the surveillance capabilities in the NAC will be further helpful in protecting the regime (see Middle East Monitor, 2021; Bergman & Walsh, 2021; Menshawy, 2021).

Strategic Digital Information Operations (SDIOs)

Banners supporting Egyptian President Abdel-Fattah El-Sisi’s bid for a second term during the presidential elections, displayed along the crowded Al Moez Street in the Gamalia district of Cairo, Egypt, on March 25, 2018. Photo: Halit Sadik.

The Egyptian government employs a sophisticated network of SDIOs. SDIOs refer to “efforts by state and non-state actors to manipulate public opinion as well as individual and collective emotions by using digital technologies to change how people relate and respond to events in the world” (Yilmaz et al., 2023). Thus, the Egyptian government does not only rely on randomized acts of internet shutdowns but carefully manipulates and alters the information environment to serve its motives. 

Egypt has begun to move beyond strategies of ‘negative control’ of the internet, in which regimes attempt to block, censor, and suppress the flow of communication and toward strategies of proactive co-optation in which social media serves regime objectives. The opposite of internet freedom, therefore, is not necessarily internet censorship but a deceptive blend of control, co-option, and manipulation. Scholars call this phenomenon ‘flooding’ as the governments try to ‘flood’ the informational space with false, distracting or otherwise worthless pieces of information (Roberts, 2018; Mir et al., 2022). As the public debate is seeded with such disinformation, this makes it hard for the governments’ opponents to convince their supporters and mobilize.

The Egyptian government employs a robust propaganda machine to shape public perception and maintain control over the narrative. This involves the strategic use of state-controlled media, social media platforms, and online influencers to disseminate pro-regime content and discredit opposition. The regime propagates conspiracy theories that portray political dissenters as foreign agents or terrorists, thereby justifying its repressive measures. As Akbarzadeh et al. (2025) demonstrates, “President Abdul Fattah al-Sisi frequently talks about conspiracies against the Arab World and Egypt in particular, thanking Egyptians who stood against these conspiracies and prevented the country from falling in the direction of Iraq, Syria, and Libya, all that were intervened by the US and other Western allies.” In the same way “Sisi used the consequences of the Western role in Iraq, Syria, and Libya as a method to promote his rule in Egypt and scare Egyptians from seeking change in their country, which would lead them to get trapped in conspiracies undertaken in other Middle Eastern countries” (Akbarzadeh et al., 2025).

Egyptian officials commonly instil fear among citizens to ensure their loyalty to the current government, often by amplifying concerns about potential conspiracies against the nation. This rhetoric tends to escalate as elections approach (Akbarzadeh et al., 2025). State-run TV channels, newspapers, and online portals play a crucial role in this information warfare, ensuring that the regime’s message reaches a broad audience. The Sisi regime, for example, employs troll armies to be used in political astroturfing operations. In 2020, Twitter banned over 9,000 accounts that were spreading misleading information. Another report found that the Sisi government used automated/bot accounts to promote its popular hashtags on Twitter (DFRLab, 2023).

The regime usually employs defensive and offensive approaches in this regard. The dual strategy, seamlessly blending defensive and offensive tactics, creates a narrative that reinforces the regime’s image and marginalizes any alternatives, fostering an environment of public trust and unity under the existing leadership.

Defensively, it seeks to portray the regime as a legitimate national authority, emphasising its adherence to the nation’s interests and well-being in a way that no legitimate alternative is imaginable. In these narratives, government leaders are portrayed as heroic figures with exceptional qualities, and the system is presented as flawless and well-suited to the country’s needs. Like many examples Igor Golomstock provided in his book Totalitarian Art (1990), Egyptian propaganda presents the head of state as the father of the nation, and any attempt to criticise him or his authority is introduced as a betrayal to Egypt. Egyptian TV channels frequently host Arab leaders praising Sisi and portraying him as the savour of Egypt and the Arab nation. 

On the offensive front, the propaganda machine works to discredit any alternative to the current regime. Opposition figures or movements are subjected to character assassinations and labelled as traitors, criminals, or foreign agents. Conspiracy theories are propagated, linking opposition figures to nefarious plots or foreign interference, thereby undermining the credibility of opposing narratives. Additionally, the propaganda machine manipulates national unity sentiments to marginalise dissent, presenting the regime as a unifying force and framing opposition as divisive threats to the country’s unity. This comprehensive approach aims to fortify public support for the current regime while systematically diminishing the credibility of dissenting voices. In conjunction with the magnification and glorification of the president’s image, extensive work has been done to demonise the image of the opposition as a whole, generalising all under the unsightly titles of “traitors” cooperating with foreign enemies, “terrorism,” “riot” and “suspicious calls,” slamming all attempts of demonstrations or criticising the government. 

One significant rationale lies in the inherent lack of genuine legitimacy, coupled with a substantial disconnect between the state and society. Consequently, the fabrication of imaginary adversaries becomes a tool for fostering national unity and identity under the regime’s rule. A parallel goal of this strategy is the cultivation of a cult of leadership. Totalitarian regimes craft an image of leaders as defenders against external enemies, fostering a cult of personality that solidifies their control over the narrative and the populace. This narrative, in turn, rallies support for the militarization of both the state and society. Moreover, the identification of enemies becomes a rationale for increased militarization and defence spending. Totalitarian regimes leverage perceived external threats to justify allocating resources to the military, enhancing capabilities, and maintaining control over the security apparatus. Consequently, these regimes effectively maintain fear and control over the population. Ultimately, the perpetual portrayal of an external threat or identification of internal enemies sustains a climate of fear among citizens, discouraging challenges to the regime. 

In authoritarian regimes, conspiracy theories play a crucial role in consolidating power by channelling public discontent toward perceived external or internal threats. These narratives function as propaganda tools, allowing governments to justify repression, delegitimize critics, and deflect attention from governance failures. Unlike in democratic contexts, where conspiracy theories are often propagated by fringe actors, authoritarian regimes institutionalize them, presenting them as official truths that shape political realities. A key tactic involves accusing dissidents of affiliations with groups like the Muslim Brotherhood to suppress freedom of speech, protest, and independent media. By framing opposition figures as existential threats to national unity, regimes cultivate public trust and reinforce their own legitimacy while silencing alternative voices (Akbarzadeh et al., 2025).

Collectively, the sophisticated implementation of SDIOs manipulate feelings of national unity to marginalise the opposition, presenting the regime as a unifying force and framing the opposition as a divisive threat to the country’s unity. This comprehensive approach aims to strengthen popular support for the current regime while systematically diminishing the credibility of opposition voices. The dual strategy, which seamlessly blends defensive and offensive tactics, creates a narrative that enhances the regime’s image and marginalises any alternatives, fostering an environment of public trust and unity under the current leadership.

Diffusion of Authoritarian Practices

Photo: Dreamstime.

Diffusion mechanisms are systematic sets of statements that provide a plausible explanation of how policy decisions in one country are influenced by prior policy choices made in other countries (Braun & Gilardi, 2006; 299). The literature on this topic often highlights areas of convergence and contact points between early and later adopters (see Kerr, 2018). Diffusion is any process where earlier adoption or practice within a population increases the likelihood of adoption among non-adopters (Strang, 1991: 325). It occurs when policy decisions in one country are systematically influenced by previous policy choices in other countries (Dobbin et al., 2007: 787; Gilardi, 2012). Traditionally, research on diffusion has focused on the spread of popular uprisings against autocratic leaders (Koesel & Bunce, 2013; Beissinger, 2007). However, more recently, scholars have shifted their focus to the diffusion of authoritarian practices (Ambrosio, 2010; Bank, 2017). The diffusion process occurs through three main mechanisms: learning, emulation, and cooperative interdependence (Bashirov et al., 2025).

Learning

The process of learning can be driven internally, where actors learn from their own experiences, evaluating and adopting innovations based on the success of prior applications. It can also be externally driven, with an external actor facilitating the learning process. The role of the external actor can range from small, such as selling or installing technological tools, to extensive, involving large-scale activities like seminars and training programs to promote a policy or practice. Using a practice framework, we focus on ‘configurations of actors’ involved in enabling authoritarianism (Michaelsen, 2018). Often, these actors are private companies rather than states. 

Contrary to the perceived active role of Chinese companies, it was Western tech companies that provided most of the high-tech surveillance and censorship capabilities to authoritarian regimes in the Muslim world. Notable examples include the US-Canadian company Sandvine, the Israeli NSO GroupGerman FinFisher, and Finland’s Nokia Networks. Internet surveillance has been facilitated through the cooperation between adopter countries willing to purchase the technology and companies like Sandvine willing to sell it. Sandvine’s willingness is evidenced by the company’s chief technology officer, who stated, “We don’t want to play world police. We believe that each sovereign country should be allowed to set their own policy on what is allowed and what is not allowed in that country” (Gallagher, 2022). 

Regarding external learning, China, along with Chinese and Western private companies, has been leading the promotion of internet censorship practices. China has become a major advocate and a learning source for middle powers in internet surveillance, data fusion, and AI. The Shanghai Cooperation Organization (SCO) has become a crucial platform for these efforts. For instance, at the 2021 SCO summit, Chinese officials led a panel called the Thousand Cities Strategic Algorithms, training an international audience, including many representatives from developing countries, on creating a “national data brain” that integrates various forms of financial and personal data and employs artificial intelligence for analysis. According to the SCO website, 50 countries are involved in discussions with the Thousand Cities Strategic Algorithms initiative (Ryan-Mosley, 2022). China has also been proactive in offering media and government training programs to representatives from countries affiliated with the Belt and Road Initiative (BRI). A notable example includes the Chinese Ministry of Public Security directing Meiya Pico, a Chinese cybersecurity company, to train government representatives from Turkey, Pakistan, Egypt, and other nations on digital forensics (see Weber, 2019: 9-11).

Russia is another leading source of diffusion of digital authoritarianism in the Middle East. Russia’s brazen attempts at disinformation and propaganda lend support to the emergence of digital manipulation as an acceptable practice across authoritarian countries. By demonstrating the effectiveness of disinformation campaigns and propaganda – such as Russian interference in US presidential elections in 2016 – the country has shown other regimes that similar tactics can be used to control their own populations and advance their interests (Day, 2022). 

The role in the diffusion of digital authoritarian practice in the Middle East is not limited to China and Russia. Western countries, in fact, played significant roles as well. Despite Huawei’s involvement in projects like the $5 million data centre with Telecom Egypt and discussions about 5G infrastructure, Egypt has shown a preference for Western technology in its major smart city projects, like the New Administrative Capital (NAC). The adoption of urban surveillance capabilities in Egypt is thus a result of both internal and external learning mechanisms. The Sisi regime’s strategies, especially in the NAC, reflect an attempt to insulate the government from potential unrest. 

US-Canadian company Sandvine/Procera has provided DPI surveillance equipment (hardware and software) to national networks operating in Egypt (Telecom Egypt). This system operates over connections between an internet site and the target user and allows the government to tamper with the data sent through an unencrypted network (HTTP vs. HTTPS). Moreover, recent revelations show that the company has played a significant role in facilitating the spread of ideas between countries. In an internal newsletter sent to employees, Sandvine Chief Technical Officer Alexander Haväng wrote Sandvine’s equipment could “show who’s talking to who, for how long, and we can try to discover online anonymous identities who’ve uploaded incriminating content online.” Through their information campaign, Sandvine contributed to learning by governments. In Egypt, the government has been using Sandvine’s devices “to block dozens of human rights, political, and news websites, including Human Rights Watch, Reporters Without Borders, Al Jazeera, Mada Masr, and HuffPost Arabic” (Marczak et al., 2018: 8).

Emulation

Emulation can be defined as “the process whereby policies diffuse because of their normative and socially constructed properties instead of their objective characteristics” (Gilardi 2012: 467). Research has shown that in complex and uncertain environments, policymakers respond by emulating the structural models of recognized leaders in the domain (Barnett & Finnemore, 2005). This behaviour is primarily driven by the pursuit of legitimacy and harmonization. International organizations, both governmental and non-governmental, play a crucial role in spreading commonly accepted standards of behaviour and organizational structures among countries. 

Emulation has been significant in the diffusion of legal norms regarding internet restrictions and, to a lesser extent, in adopting Chinese urban surveillance infrastructures. Chinese corporations have established training hubs and research initiatives to disseminate expertise in artificial intelligence, internet surveillance, and digital space management (Kurlantzick, 2022). For instance, Huawei set up an OpenLab in Egypt in 2017, focusing on smart city, public safety, and smart government solutions. China has been a major promoter of the ‘safe city’ concept, which focuses on surveillance-driven policing of urban environments. This approach has been refined in many Chinese cities (Triolo, 2020). Companies such as HuaweiZTE CorporationHangzhou Hikvision Digital TechnologyZhejiang Dahua TechnologyAlibaba, and Tiandy are leading the export of this model (Yan, 2019). 

Moreover, homophily, in the form of cultural and political alignment, as well as China’s emergence as an authoritarian role model, contributed to the emulation process. Homophily among actors played an important role, as actors prefer to emulate models from reference groups with whom they share similar cultural or social attributes (Elkins & Simmons, 2005). Political alignment and proximity among nations foster communication and the exchange of information (Rogers, 2010). This dynamic is observed between China and Russia and political regimes in the Muslim world including Egypt, which are susceptible to varying degrees of authoritarian governance. Loan conditionalities and trade negotiations within the context of China’s Belt and Road Initiative (BRI) have also played a role in enabling the spread of censorship and surveillance technologies from China to the Muslim world. 

The Egyptian government has gathered widespread spying and phishing capabilities sourced from mostly Western companies. An obscure wing of the General Intelligence Directorate called the Technical Research Department (TRD) has purchased equipment from Finland-based Nokia-Siemens Networks (now Nokia Networks) that permits dial-up internet connection, enabling users to access the internet even if the primary national infrastructure is offline. Furthermore, Nokia Siemens Networks has provided the Egyptian government with an interception management system and a surveillance hub for fixed and mobile networks, granting the government mass surveillance capabilities to intercept phone communications (Privacy International, 2019). Another company involved in Egypt was the Italian surveillance technology company Hacking Team. In 2015, the latter was contracted by both the TRD (Technical Research Department) affiliated with Egyptian intelligence, and the Mansour Group (a conglomerate belonging to the second richest family in Egypt) to provide malware that grants the attacker complete control of the target computer (Privacy International, 2019). 

In a brazen example of emulation of the practices of other authoritarian states, the Egyptian government started a widespread phishing campaign called Nile Phish in 2016 against the country’s civil society organizations implicated in the Case 173 crackdown (Scott-Railton et al., 2017). The campaign involved sending predatory emails and text messages to members of civil society to hack into their devices and accounts. An Amnesty International Report (2020) revealed that the Egyptian government used spying technology called FinSpy supplied by German company FinFisher Gmbh. FinSpy is a computer spyware suite sold exclusively to governments to monitor and intercept internet traffic, as well as to initiate phishing attacks against targeted users. FinSpy Trojan has been in use in Egypt to spy on opposition movements and enable the surveillance of political activists and journalists (ECCHR, 2023). In addition, denial-of-service (DoS) or packet injection practices are common in Egypt. For example, between May and September 2023, former Egyptian MP Ahmed Eltantawy was targeted by Cytrox’s Predator Spyware via links sent on SMS and WhatsApp. Eltantawy had announced he would be running in the 2024 presidential elections. Citizen Lab found that the network injection attack could be attributed to the Egyptian government and Sandvine’s PacketLogic product (Marczak et al., 2018).

Cooperative Interdependence

The practice of cooperative interdependence in the context of digital technologies refers to how internet censorship and surveillance are enabled through collaboration among adopting countries and state actors and private companies like Sandvine and NSO Group. Both Sandvine and NSO Group have faced significant controversy in their home countries, the US and Israel, over selling surveillance products to authoritarian regimes in the Middle East and beyond, Egypt in particular as explained in this report. NSO Group has been banned by the Israeli government from selling its products to major clients in the Middle East, including Saudi Arabia and the UAE (Staff, 2021). Similarly, Sandvine ceased operations in Russia following US sanctions after Russia’s invasion of Ukraine in 2022 and was forced to stop selling equipment to Belarus after reports revealed its technology was used by the Lukashenko regime to suppress protests in 2021 (Gallagher, 2022).

The broad process of digital authoritarian diffusion has created cooperative interdependence between the involved parties. Through cooperation with global actors, both corporate and state-level, Egyptian governments have imported sophisticated technologies enabling comprehensive internet and urban surveillance. Cooperative interdependence occurs when the policy choices of some governments create externalities that others must consider, leading to mutual benefits from adopting compatible policies (Braun & Gilardi, 2006). This dynamic incentivizes decision-makers to adopt policies chosen by others, enhancing efficiency and yielding mutual benefits. Here, China leverages its Digital Silk Road (DSR) under the BRI to promote the adoption of its technological infrastructure and accompanying surveillance and censorship policies (Hillman, 2021). 

For instance, at the 2017 World Internet Conference in China, representatives from Egypt, Turkey, Saudi Arabia, and the UAE signed a “Proposal for International Cooperation on the ‘One Belt, One Road’ Digital Economy” to construct the DSR, enhancing digital connectivity and e-commerce cooperation (Laskai, 2019). Core components of the DSR include smart cities, internet infrastructure, and mobile networks. Rather than forcing these countries to adopt internet censorship practices, China alters the incentive structures of BRI-connected states. Financial incentives, coupled with technology transfer, promote China’s practical approach to managing cyberspace. The DSR’s digital projects—such as 5G networks, smart cities, fibre optic cables, data centres, satellites, and connecting devices—have commercial value and strategic benefits, helping China achieve its geoeconomic and geopolitical objectives by promoting digital authoritarian practices and its internet governance model (Malena, 2021; Tang, 2020). 

Conclusion

Photo: Hannu Viitanen.

This research has demonstrated the mechanisms through which digital authoritarian practices diffuse in Egypt. We found that Egypt has enacted multiple policies, including restrictive legal frameworks, internet censorship, urban surveillance, and strategic digital information operations (SDIOs), to reclaim the digital space from opposition and civil society, thereby entrenching digital authoritarianism in the country. The models adopted by the Egyptian regime closely emulate China and Russia’s paradigms of internet sovereignty and information control. China’s extensive political and economic linkages with Egypt, its strategic role in regional economies, and its leadership in forums like the Shanghai Cooperation Organization (SCO) have facilitated this trend. Through initiatives such as the Belt and Road Initiative (BRI), China has exported its digital governance model while positioning itself as a global leader in information technology (Ryan-Mosley, 2022; Weber, 2019).

The diffusion of surveillance and censorship technologies also reflects a complex learning process involving both state and corporate actors. While China has played a critical role in promoting internet censorship practices, private Western companies have equally enabled Egypt’s digital authoritarian turn. Companies such as Sandvine, NSO Group, FinFisher, and Nokia Networks have supplied surveillance infrastructure independently of state policy, a departure from conventional diffusion literature that associates such practices with national strategic interests (Gallagher, 2022; Marczak et al., 2018; Privacy International, 2019). For instance, Sandvine’s DPI technology has been used in Egypt to block dozens of news and human rights websites, while its executives openly dismiss responsibility by deferring to national sovereignty (Gallagher, 2022). This corporate-led diffusion challenges the notion that digital authoritarianism is solely state-driven and reveals an under-regulated global market in repressive technologies.

Our findings have three broader implications. First, while Chinese influence is significant, the role of Western technology firms in enabling authoritarian diffusion should not be underestimated. Their operations in Egypt have not been directly aligned with their home states’ policies, contradicting earlier findings that firms facilitating authoritarian practices often act under state guidance (Arslan, 2022). Second, these private firms are not only exporters of tools but are actively involved in implementing government-sanctioned strategies, including malware distribution and interception systems (Appuhami et al., 2011; Teets & Hurst, 2014). Third, the study identifies the mechanisms of diffusion—learning, emulation, and cooperative interdependence—as key to understanding how regimes adapt digital authoritarian tactics to shifting political and technological contexts (Braun & Gilardi, 2006; Dobbin et al., 2007; Gilardi, 2012; Strang, 1991; Kerr, 2018).

Developing states may increasingly adopt practices such as national firewalls, smart city surveillance, and social credit systems modelled on early adopters like China and Russia. As they become embedded in transnational authoritarian networks—whether through SCO summits or Digital Silk Road initiatives—these regimes are incentivized to replicate practices that strengthen regime durability and evade democratic scrutiny (Hillman, 2021; Malena, 2021; Tang, 2020; Laskai, 2019).

Given these trends, addressing the entrenchment and diffusion of digital authoritarianism requires a coordinated, multi-level response. There is an urgent need to institutionalize international cyber norms and regulations that clearly define and prohibit practices such as mass surveillance, politically motivated internet shutdowns, and spyware exports. Multilateral institutions, including the United Nations and the European Union, must lead the effort to develop enforceable standards, promote transparency, and strengthen export control regimes. This would include holding corporations accountable through mandatory human rights due diligence, transparency disclosures, and legal sanctions when they contribute to repression.

Defending digital rights also requires robust national privacy protections and support for civil society organizations operating under authoritarian conditions. These groups need financial resources, digital tools, and international solidarity to resist surveillance, educate the public, and pursue legal redress where possible. Supporting democratic actors in repressive environments is essential for countering the normalization of authoritarian digital governance.

Private companies must no longer operate in a legal and ethical vacuum. Regulatory mechanisms should ensure that firms exporting surveillance technologies are held accountable for complicity in human rights violations. Public pressure campaigns and state-level policy interventions—such as targeted sanctions or procurement restrictions—can help enforce these norms. At the same time, incentives should be offered for ethical innovation and secure technology development that supports open societies.

International cooperation among democracies must deepen through the sharing of intelligence, technologies, and best practices in countering cyber repression and disinformation. Cross-national partnerships can create rapid response frameworks to detect and disrupt strategic digital information operations. Capacity-building programs should support governments seeking to manage their digital ecosystems in ways that uphold civil liberties and protect against authoritarian creep.

Economic leverage should be strategically employed. Trade policies, investment frameworks, and development aid must be conditioned on adherence to digital rights standards. This includes shifting financial relationships away from authoritarian technology providers and toward partners committed to democratic norms. Financial institutions and donor agencies must integrate digital governance benchmarks into their programming.

Diplomacy should play a more assertive role in exposing and isolating regimes that abuse digital technologies. Bilateral engagements, international resolutions, and public diplomacy should be used to condemn repressive practices, promote digital transparency, and advocate for global standards of accountability. Countries like Egypt must be pressured to reform not only through external criticism but through coordinated global action that combines legal, economic, and diplomatic tools.

In conclusion, the diffusion of digital authoritarianism is a multi-dimensional and complex phenomenon driven by both state and corporate actors, operating through networks of learning, emulation, and cooperative interdependence. The Egyptian case exemplifies how these processes work in practice and the urgent need for a sustained, global response. Confronting this challenge will require a blend of regulation and resistance, innovation and accountability, diplomacy and solidarity. Only through such an approach can the digital realm be reclaimed as a space of freedom, rights, and democratic resilience.


 

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


Authors

Ihsan Yilmaz is Deputy Director (Research Development) of the Alfred Deakin Institute for Citizenship and Globalisation (ADI) at Deakin University, where he also serves as Chair in Islamic Studies and Research Professor of Political Science and International Relations. He previously held academic positions at the Universities of Oxford and London and has a strong track record of leading multi-site international research projects. His work at Deakin has been supported by major funding bodies, including the Australian Research Council (ARC), the Department of Veterans’ Affairs, the Victorian Government, and the Gerda Henkel Foundation.

(*) Ali Mamouri is a scholar and journalist specializing in political philosophy and theology. He is currently a Research Fellow at the Alfred Deakin Institute for Citizenship and Globalisation at Deakin University. With an academic background, Dr. Mamouri has held teaching positions at the University of Sydney, the University of Tehran, and Al-Mustansiriyah University, as well as other institutions in Iran and Iraq. He has also taught at the Qom and Najaf religious seminaries. From 2020 to 2022, he served as a Strategic Communications Advisor to the Iraqi Prime Minister, providing expertise on regional political dynamics. Dr. Mamouri also has an extensive career in journalism. From 2016 to 2023, he was the editor of Iraq Pulse at Al-Monitor, covering key political and religious developments in the Middle East. His work has been featured in BBC, ABC, The Conversation, Al-Monitor, and Al-Iraqia State Media, among other leading media platforms. As a respected policy analyst, his notable works include “The Dueling Ayatollahs: Khamenei, Sistani, and the Fight for the Soul of Shiite Islam” (Al-Monitor) and “Shia Leadership After Sistani” (Washington Institute). Beyond academia and journalism, Dr. Mamouri provides consultation to public and private organizations on Middle Eastern affairs. He has published several works in Arabic and Farsi, including a book on the political philosophy of Muhammad Baqir Al-Sadr and research on political Salafism. Additionally, he has contributed to The Great Islamic Encyclopedia and other major Islamic encyclopedias.

(**) Shahram Akbarzadeh is Convenor of Middle East Studies Forum (MESF) and Professor of International Politics, Deakin University (Australia). He held a prestigious ARC Future Fellowship (2013-2016) on the Role of Islam in Iran’s Foreign Policy-making and recently completed a Qatar Foundation project on Sectarianism in the Middle East. Professor Akbarzadeh has an extensive publication record and has contributed to the public debate on the political processes in the Middle East, regional rivalry and Islamic militancy. In 2022 he joined Middle East Council on Global Affairs as a Non-resident Senior Fellow. 

(***) Muhammad Omer is a PhD student in political science at the Deakin University. His PhD is examining the causes, ideological foundations, and the discursive construction of multiple populisms in a single polity (Pakistan). His other research interests include transnational Islam, religious extremism, and vernacular security. He previously completed his bachelor’s in politics and history from the University of East Anglia, UK, and master’s in political science from the Vrije University Amsterdam. 


 

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Violence Against Women: Towards a Policy Understanding of the Patriarchy

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Hussain, Shilan Fuad. (2025). “Violence Against Women: Towards a Policy Understanding of the Patriarchy.” Policy Papers. European Center for Populism Studies (ECPS). February 5, 2025. https://doi.org/10.55271/pop0005

 

Abstract

Violence Against Women (VAW) and girls can take many forms globally, from the absence of personal agency to sexual violence and domestic abuse. To better understand how VAW affects women in the Middle East in particular, this policy brief addresses various instances of violence against Kurdish women in the Kurdistan Region of Iraq (KRI). A particular focus is given to forced/arranged marriages, honour-based violence, and female genital mutilation, which form a ‘patriarchal trifecta’ of oppression: a phenomenon that the author has identified and researched extensively. The policy brief recommendations informed by this research are relevant to policymakers both in the KRI and beyond, including European Union member states that have dealt with troubling cases of violence against women in immigrant communities and are facing similar challenges to women’s rights. Examining violations against women is relevant for many parts of the Middle East, and more broadly societies and communities where patriarchal values and norms produce a social milieu where the main justification for VAW is the protection of a social construct of honour. This policy brief is informed by fieldwork conducted in the KRI; 55 qualitative interviews with policymakers, United Nations officials, attorneys, academics, activists, civil society members, plus women and male survivors and perpetrators of VAW; and a quantitative survey conducted among 200 women and men to gauge their opinions on this multi-faceted phenomenon. The goal of this policy brief is to give the public institutions responsible for monitoring women’s welfare a better picture of the challenges to equality that women still face and offer ways forward in terms of addressing these challenges.[1]

 

By Shilan Fuad Hussain

Introduction 

Women and girls experience numerous forms of gender-based violence (GBV) on a global scale. This policy brief examines specific cases of GBV against Kurdish women in the Kurdistan Region of Iraq (KRI) to shed light on the unique impact of GBV on Middle Eastern women. During my research I observed, defined, and examined a trinity of oppression, which I have coined the ‘patriarchal trifecta’ (Hussain, 2024). This trio includes forced/arranged marriages, female genital mutilation (FGM), and so-called ‘honour killings’/honour-based violence (HBV); phenomena which I believe operate symbiotically and merit special attention from a public policy standpoint (Payton, 2019; Beghikhani, 2015; Haig et al., 2015; Ruba, 2010; Brown & Romano, 2016; Ahmady, 2018; Burrage, 2016; Barrett et al., 2021).

The findings and recommendations of this policy brief are based on research conducted between 2022 and 2024. In 2023, I carried out fieldwork in the cities of Erbil, Duhok, Sulaymaniyah, Kelar, and Xanaqin, conducting interviews with 55 women and men that have been either survivors or perpetrators of GBV, policymakers, United Nations (UN) officials, attorneys, academics, activists, and civil society members. I also conducted a quantitative survey with 200 randomly selected women and men, as a control variable to ascertain their views on the different phenomena examined in this policy brief.

This policy brief is significant beyond the KRI because the wider Middle East region faces comparable obstacles to women’s equality. This issue also gains prescience in diasporic communities because of the growing tension between conservative, traditionalist understandings of Islam in the Middle East and liberal modernist ‘Anglo-European’ views of women’s rights enshrined in EU legislation. Such an ideological environment shared by the KRI and diasporas in Western European states means that many women survivors are ostracised from society and forced to endure these injustices in silence. Given these challenges, this policy brief includes seven general recommendations that address violations of women’s rights. 

The policy brief aims to offer governmental agencies that are responsible for tracking women’s well-being further insights on how to better guarantee women’s equality in society through putting forward cohesive strategies. The recommendations of this policy brief align closely with UN Sustainable Development Goal (SDG) 5 on gender equality and the SDG 16 on peace, justice, and strong institutions.[2]

Forced and Arranged Marriages

My data collection in the KRI revealed that the forced marriage rate among girls who married at ages 14-17 and 18-24 was 20% for both groups. Child and forced marriages stem from various factors, including tribal and patriarchal norms, cultural practices, lack of formal education, household power imbalances, and harmful masculine expectations (Khan, 2020; Erman et al., 2021). These marriages often occur in rural areas governed by customs that disregard state laws. 

The prevalence of child marriage in the KRI is difficult to quantify, but a UNFPA survey found that 20.53% of women aged 20-24 in the Kurdistan region and 23.02% in wider Iraq were married before age 18 (UNFPA, 2016). Contributing factors include outdated customs, poverty, and low education levels, which leave girls vulnerable to exploitation and economic dependence (UN Women, 2018; 2019; El Ashmawy et al., 2020). Men are also affected, as young husbands often face the pressure of supporting households without stable careers or incomes (Hussain, 2024).

Following the rise of the Islamic State (IS) in 2014, economic hardship and declining living standards in the KRI led to increased violence against women. Many girls were forced to leave school and marry young due to financial strain, family pressure, or forced labour environments where they faced sexual exploitation and harassment. 

Families often viewed early marriage as a way to “protect” daughters from greater harm, despite objections from the girls. Physical abuse within marriages was normalized by parents as a better alternative to their daughters being “unclaimed” and potentially vulnerable to multiple abuses. Arranged marriages were perceived as opportunities for social mobility, leveraging patriarchal structures to improve a daughter’s material prospects. However, such unions often lacked love and empathy, reducing marriages to transactional arrangements where women were treated as property or servants, leading to isolation and confinement.

In rural and tribal regions, male dominance shaped all aspects of life. Men often justified their control through religious beliefs, rejecting secular laws protecting women as corrupting influences. Obedience from girls and women was seen as a moral imperative, and defiance of parental choices in marriage was considered dishonourable. Ultimately, my research highlighted that forced marriage practices were deeply rooted in cultural norms.

Violence Based on Perceived Dishonour

Honour-based violence (HBV) remains prevalent in the KRI, rooted in patriarchal and tribal norms as well as cultural perceptions of women’s ‘proper’ roles. Official data shows that 44 women were killed for ‘honour’ in 2022. Many others allegedly committed suicide under suspicious circumstances, often by self-immolation, with speculation that some were honour killings staged as suicides. As one NGO representative in Sulaymania explained, “it is very easy for a woman to be a victim of honour killing by family members in the KRI or Iraq and get away with it.”

Triggers for honour killings include premarital sexual relations, being a victim of rape, refusing an arranged marriage, or marrying someone disapproved of by the family. While murder is the most severe form, other abuses, such as mutilation and facial disfigurement, are also inflicted to render women ‘undesirable.’

Iraqi law addresses honour killings but allows reduced sentences for such crimes, often treating them as lesser offenses. In wider Iraq, sentences can be as low as six months, compared to life imprisonment or death for non-honour-related murders (AlKhateeb, 2010). This leniency perpetuates the idea that honour killings are ‘natural’ reactions to perceived family shame. In contrast, KRI authorities abolished laws allowing such reduced sentences in 2000.

Unlike forced marriages, HBV cuts across socioeconomic backgrounds. A UNICEF survey revealed that 59% of women aged 15-59 found physical abuse by husbands acceptable (AlKhateeb, 2010). Many women internalise patriarchal norms, perceiving these dangers as relevant only to ‘others.’ Interviews highlighted how older women, including mothers and aunts, often viewed honour killings as justified for ‘grave’ moral transgressions like perceived sexual promiscuity, believing such actions tarnish family honour.

Policy Recommendations

The ‘patriarchal trifecta’—forced/arranged marriages (Hussain, 2024), honour-based violence (HBV), and female genital mutilation (FGM)—is a complex issue requiring holistic solutions. To address these abuses, the KRI government must implement a comprehensive national strategy. While progress, such as a decline in FGM, has been noted, these phenomena continue to have catastrophic consequences for women, families, and communities.

On an institutional level, policy proposals include expanding state-funded gender-based violence (GBV) response services, such as healthcare, psychological support, housing assistance, and legal protections (Waylen, 2014; Piscopo, 2020). Eliminating sexist practices that limit women’s access to the workplace and resources is critical to enhancing their economic agency, offering alternatives to arranged marriages, and reducing the risk of honour killings (Chenoweth & Zoe, 2022; Hussain, 2024).

Key objectives to achieve these aims include:

  1. Strengthening legislation to challenge harmful gender norms and beliefs.
  2. Reducing societal acceptance of violence against women (VAW) by promoting gender-equitable norms.
  3. Collaborating with women-led organisations, NGOs, and community leaders to drive meaningful change.
  4. Prioritising health-related laws and accountability measures to mitigate violence and foster gender equality.
  5. Enhancing women’s access to skills training, formal employment, and labour rights to improve their economic opportunities.
  6. Encouraging inclusive economic growth by supporting firms that prioritise women’s leadership and entrepreneurship.
  7. Coordinating cross-sectoral efforts to support adolescents in addressing child marriages, FGM, and HBV.

Structural reforms should include integrating these measures into the education system. Comprehensive reproductive health education can inform young people about the dangers of FGM, while ensuring equal access to mandatory education until 18 can combat economic desperation (EGER, 2021). Schools could also employ female administrators and nurses to address girls’ unique challenges and provide guidance on personal and safety concerns (World Food Program USA, 2022).

Legislative action is essential. Clerics must be prohibited from registering marriages outside formal courts, and HBV and FGM should incur stricter penalties. Special units should investigate such offences, and divorce processes for abused women must be simplified, with state assistance provided during their transition. As one young woman in the KRI stated, “We need men to feel the urgency to do so.” Dismantling the ‘patriarchal trifecta’ (Hussain, 2024) requires participation from those it benefits (Levtov et al., 2015; Dabla-Norris & Kochhar, 2019). The limitations on women’s rights are interconnected, demanding holistic solutions that address root causes rather than merely alleviating symptoms. These insights and recommendations hold relevance far beyond the KRI, extending to global contexts.


 

(*) Dr. Shilan Fuad Hussain is a Research Fellow in Gender Studies and Cultural Analysis. She was previously a Marie Sklodowska-Curie Postdoctoral Fellow (2022-2024, UKRI), a Visiting Fellow at the Washington Kurdish Institute (US), and a Doctoral Fellow at the Geneva Centre for Security Policy (Switzerland). She is an interdisciplinary academic and works on a variety of topics, among them: cultural representation, production, and practices; gender-based violence; state policies enhancing female equality; FGM and arranged/forced marriages; the social impacts of masculinity; and multi-identity and culture in the diaspora diasporas. Her current work sits at the intersection of sociology and cultural analysis, and its symbiotic relevance to modern society. More information is available on her personal website: https://www.shilanfuadhussain.com/


 

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World Food Program USA. (2022). “Top 6 Reasons Women Are Hungrier Than Men Today.” https://www.wfpusa.org/articles/women-in-crisis-top-ways-women-are-hungrier/


[1] Funding Details: This project was funded by UKRI, Grant Number: EP/X024857/1, carried out by Shilan Fuad Hussain at the Department of Law and Social Science, Middlesex University, United Kingdom.

[2] Geneva International Centre for Justice (GICJ), published by CEDAW – UN Committee on the Elimination of Discrimination Against Women, ‘Shadow Report on Iraq submitted by Geneva International Centre for Justice (GICJ) to the Committee of the Elimination of All Forms of Discrimination Against Women; 74th Session; 21 October – 8 November 2019; Geneva, Switzerland’, 10 October 2019. United Nations Population Fund, UN Children’s Fund, UN Women, ‘Protecting Girls in Iraq from Female Genital Mutilation’, 6 February 2019, from: https://reliefweb.int/report/iraq/protecting-girls-iraq-female-genital-mutilation-enarku. The United Nations have put forward multiple documents on the elimination of violence against women, including forced marriages, e.g., the 1993 Declaration on the Elimination of Violence against Women (UN Doc. A/Res/48/104). United Nations Statistics Division. United Nations Global SDG Database. Data retrieved July 2022. From: https://unstats.un.org/sdgs/dataportal.

Headquarters of the populist radical-right Chega party in Vila Nova de Gaia, Portugal, on April 4, 2021. Photo: Nuno M. Maia.

Portugal in Cultural War: Racism, Security, and the Social Contract at Stake

Portugal is facing heightened scrutiny after a young, inexperienced policeman fatally shot Odair Moniz, a Black man, under dubious circumstances. This incident has reignited longstanding debates about structural racism and revealed deep-seated cultural and social divides, exposing unresolved issues around race, security, and the state’s role. Reflecting James Davison Hunter’s concept of “culture wars,” these moral conflicts have deepened into societal divisions that erode shared values. Portugal’s colonial legacy further intensifies these tensions, perpetuating systemic racial exclusion and fostering fertile ground for populist narratives. 

By João Ferreira Dias

James Davison Hunter stands as one of the most prominent and enduring authors on the topic of “cultural wars” in the United States. He emphasizes how so-called moral issues tend to undermine the “common ground” that forms societies, with the potential to become an effective war by sharpening citizens’ moral divisions (Hunter, 1991). Conversely, Fiona Morris and other contributors in Culture War? The Myth of a Polarized America (2005) challenge this view, arguing that polarization largely operates within the media, while society as a whole tends toward consensus.

However, time has lent more credence to Hunter’s perspective and the work of other scholars who focus on cultural wars. Ezra Klein, in Why We’re Polarized (2020), argues that moral values and social identity issues have become central to our political identity, aligning with Cass Sunstein’s arguments in #Republic: Divided Democracy in the Age of Social Media(2018), which highlights how social media has become an echo chamber for tensions around morality and “customs,” amplifying socially divisive themes. But what does this theoretical prelude have to do with recent events in Portugal involving the case of Odair Moniz and the ensuing public unrest? Quite a lot, as it turns out, and the reasons are worth exploring.

Among the polarizing issues within society, racial matters stand out prominently. In Portugal, we have engaged in ongoing debates over whether or not racism exists, what constitutes racism, whether Portugal is a racist country, and if structural racism is present. Much of this discussion is either redundant, given the evidence, or overly theoretical. 

In summary:

i) racism exists wherever individuals are differentiated based on race, creating hierarchies of value and access (Bonilla-Silva, 2014; Fanon, 2008);

ii) racism operates as a social process in which such differentiation disadvantages some while benefiting a dominant group—typically Caucasian in Western societies due to the legacies of slavery and colonialism. According to Achille Mbembe (2019), colonial histories have left profound imprints on social hierarchies, with racialized groups enduring forms of systemic marginalization that permeate all levels of society. In his concept of “racialized social systems,” Eduardo Bonilla-Silva (2014) argues that racism is not a mere individual prejudice but is embedded in societal structures, creating a social order that inherently privileges certain racial groups over others. Theoretical discussions around power, privilege, capitalism, and racialization are ideologically relevant yet often seem to lack practical contributions in tackling urgent issues, though they offer critical insights into systemic challenges (Wynter, 2003).

iii) Portugal is a country where racism is evident, with unique characteristics that should not be oversimplified through comparative analysis with other contexts. Its documented history includes ties to late colonialism and scientific justifications for the supposed cultural, biological, and mental inferiority of Black populations (Mbembe, 2001). The continued influence of colonial narratives has shaped racial and social dynamics within contemporary Portugal, as examined by Carla Rodrigues and Jorge Leal (2009), who reveal how these legacies reinforce discriminatory practices that marginalize racialized communities.

To understand the recent incidents centered in Zambujal – the neighborhood where protesters fired cars and a bus, with latter mimetic acts in some areas of Lisbon – it is necessary to consider a history of misguided policies regarding the inclusion of racialized individuals within Portuguese society, as discussed in O Estado do Racismo em Portugal (2021), edited by Silvia Rodriguez Maeso. Despite critiques of its activist bias, this work rigorously details systemic issues related to racial policies in Portugal, including urban planning and policing, which are directly relevant to this case. Such policies, compounded by socioeconomic inequalities and an enduring colonial mentality, contribute to a racialized social order that perpetuates marginalization and exclusion for racialized communities (Mbembe, 2019; Fanon, 2008).

The decision—albeit somewhat understandable—to address the urban integration of people from former Portuguese colonies by establishing social housing has, as in other countries, led to ghettoization. This pattern has perpetuated social exclusion and generational poverty, with vulnerable families often lacking resources or sufficient parental involvement, leaving children exposed to criminal networks. Meanwhile, underfunded schools and educational neglect further diminish prospects for youth in these areas. Together, these factors create a “social cauldron” that stigmatizes these communities as socially excluded islands, often becoming the target of state policing.

Policing such isolated social islands fosters a cycle of mutual distrust, generating a divisive “us vs. them” mentality. For many in these communities, the police are the sole representatives of the state, fostering stereotypes and resentment. Bonilla-Silva (2014) describes how such dynamics reinforce the racialized social system, where state practices contribute to the social reproduction of racial hierarchies. Furthermore, police violence against racialized individuals in Portugal has been documented in international human rights reports, compounded by reports of far-right groups within the security forces. These conditions highlight a significant state failure on racial matters.

The Cultural War over the Police State

While we await judicial proceedings in the case of Odair Moniz’s death, another discussion has emerged. In summary, Portugal faces an endemic racism problem affecting opportunities for racialized populations, who generally confront the intersection of economic, educational, and gender-related issues. Although white social groups may share some of these challenges, racialized groups face additional disadvantages due to “race.” Portugal also has issues with the rapid and haphazard urban integration of racialized groups, leading to territories where poverty and crime are disproportionately associated with these communities. Consequently, policing efforts, compounded by resentment and distrust as well as racism within segments of the security forces, have sparked a surge in police violence against racialized individuals.

Thus, poverty, social exclusion, urban segregation, and police violence underlie these events, fueling popular outrage. However, as this outrage increasingly manifests as vandalism—absent an organized structure and peaceful leadership—it loses the capacity to garner widespread empathy, as it impinges upon fundamental and primary rights within the rule of law, such as the right to security and private property.

Hence, the “cultural war” over a “police state” or “security state” emerges from chaos. André Ventura’s – radical right Chega party leader – recent calls for a protest supporting the police, framing it as “cleaning the streets” of “criminals,” echo Brazil’s Bolsonaro and his supporters, embodying the mantra, “A good criminal is a dead criminal.” By organizing a pro-police demonstration, Chega openly aligns with a surveillance state model that prioritizes “law and order” over constitutional governance—a step towards a state that surveils citizens beyond constitutional limits. Public support for this stance has been evident on social media, as people trade freedom for order, recalling Alexis de Tocqueville’s warning that in times of chaos, people are prone to sacrifice freedom for the promise of order.

Meanwhile, for the cultural war to thrive, two opposing poles are necessary. Radical elements within the Left, associated with the Bloco de Esquerda party, have seized upon these events to encourage a racial revolution. While motivated by a desire to rectify racial injustices, this rhetoric parallels the radical right’s, both potentially threatening social cohesion and the “common ground” essential for future generations. Social changes addressing racial dynamics should not take a revolutionary approach, which may ultimately intensify racial divisions and compromise democracy.

Thus, it is within democracy and the hard-won social-liberal principles that we must pursue the republican ideal of effective equality—not authoritarian “equality” under radical poles, but the equality promised by constitutional ideals under the banner of human rights. Achieving this requires justice in Odair’s case and others like his, alongside public policies that, while slower than revolutionary impulses, restore the rule of law, social peace, and constitutional norms—enabling us to address what we’ve thus far swept under the rug.

Conclusion

The case of Odair Moniz and the ensuing public response illustrate a deep-seated cultural and social rift in Portugal, revealing unresolved tensions around race, security, and the role of the state. This incident aligns with James Davison Hunter’s concept of culture wars, where moral divisions sharpen into polarized conflicts, eroding shared social foundations. In Portugal, these conflicts intersect with a colonial legacy that perpetuates systemic exclusion and racial disparities, creating an environment ripe for populist rhetoric.

As seen in André Ventura’s reaction, populist figures often exploit such moments, promoting a “law and order” narrative that taps into public fears, mirroring strategies observed in other countries. This populist stance risks shifting Portugal toward a security state model that emphasizes control over democratic principles. On the other side, radical responses advocating racial revolution pose their own challenges, as they could polarize society further and jeopardize social cohesion.

Ultimately, meaningful progress requires that Portugal confront these issues within a democratic framework, advancing policies that address structural racism and urban inequality while upholding the rule of law and human rights. Only by fostering genuine social inclusion and resisting polarizing impulses can Portugal hope to rebuild its social contract on a foundation of equality and shared values.


 

References

Bonilla-Silva, E. (2014). Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States. Rowman & Littlefield.

Fanon, F. (2008). Black Skin, White Masks. Grove Press.

Hunter, J. D. (1991). Culture Wars: The Struggle to Define America. Basic Books.

Klein, E. (2020). Why We’re Polarized. Simon & Schuster.

Maeso, S. R. (Ed.). (2021). O Estado do Racismo em Portugal. Edições 70.

Mbembe, A. (2001). On the Postcolony. University of California Press.

Mbembe, A. (2019). Necropolitics. Duke University Press.

Morris, F., Fiorina, M. P., Abrams, S. J., & Pope, J. C. (2005). Culture War? The Myth of a Polarized America. Pearson Longman.

Rodrigues, C. U., & Leal, J. (2009). Portugal não é um país pequeno: Contar o “império” na pós-colonialidade. Edições 70.

Rodrigues, S. R., & Araújo, M. (2019). Racism and Racialization: Experiences in Portugal. In Lentin, A., & Titley, G. (Eds.), Racism and Media (pp. 113–126). Routledge.

Sunstein, C. R. (2018). #Republic: Divided Democracy in the Age of Social Media. Princeton University Press.

Wynter, S. (2003). Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, After Man, Its Overrepresentation—An ArgumentCR: The New Centennial Review, 3(3), 257–337.

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

Photo: Shutterstock.

Revealing the Intricacies of Gendered Islamophobia and Populism through the Lens of Transnational Feminist Endeavors

As transnational feminist scholars and activists, it becomes imperative for us to intervene in feminist epistemologies by carefully discerning the nuances among the concepts of anti-Islam, anti-Muslim, and Islamophobia. An essential focus lies in understanding the ongoing transformation of the new transnational anti-Islamic movement from ethnic-based nationalism and oppressive authoritarianism towards a liberal standpoint that advocates equality, justice, and democratic values. This involves active participation in knowledge production through the experiences and agency of the complex subjects central to debates: Muslim immigrant women.

By Hafza Girdap

Societal perceptions in the Global North often oversimplify and stereotype immigrant women from the Global South, particularly focusing on Muslim immigrant women. This tendency is magnified within transnational feminist studies and civil society works, where categorization frequently portrays these women as a homogeneous group, primarily depicting them as victimized bodies.

The exclusive emphasis on rights, coupled with the need to consider global governance frameworks linked to class privilege and education, impedes a comprehensive understanding of this complex issue. A significant challenge faced by transnational feminist work is its struggle to transcend established affiliations such as nationality, ethnicity, race, and religion.

Recent research and activism on racism and Islamophobia, while valuable, fall short without a nuanced gender analysis. Existing approaches either overly prioritize gender or disproportionately underscore race and religion, neglecting the intricate and intersectional impact of these factors on the everyday experiences of Muslim women and women from the Global South. Addressing this gap necessitates treating these women as ‘complex subjects’ and meticulously examining their identity formation within diverse circumstances, thereby accentuating their diversities across multiple temporal and spatial signifiers.

Clarification of Some Crucial Terms

In this particular context, it becomes essential to elucidate terms like Islamophobia, anti-Islam, and anti-Muslim, given the influential role of framing and mobilization in identity politics. Islamophobia is defined as an irrational, emotional fear, while anti-Islam signifies a theoretical shift from reaction to action, aligning with the prevalent agency-oriented perspective in social movement analysis (Berntzen, 2019).

The incorporation of liberal viewpoints that depict Islam as a threat to Western civilization and as an ideology incompatible with democratic and progressive values provides justification and legitimacy for the transnational mobilization of far-right groups. Central to the discourses of this liberal far-right are discussions surrounding women’s rights, LGBTQ rights, and their alignment with Islamic traditions. Termed an “ideological duality” (Berntzen, 2019), the anti-Islamic far-right espouses a semi-liberal worldview and approach towards Islam, portraying it as incongruent with modernity, human rights, and liberal principles. 

Identity Formation and Intersectionality

Stuart Hall’s (1990) concept of identity as an ongoing process significantly shapes the (de)construction of identity. As a Muslim immigrant woman scholar and activist, I consistently underscore the impact of various elements within the identity process, focusing on the experiences of exploring (Muslim) immigrant women as they navigate self-discovery and re-identification within the realms of interaction, adaptation, and religion.

The concept of “cultural identity” and its intersection with politics, gender, ethnicity, and race gains particular significance in this context. Understanding identity formation necessitates the consideration of both origin and resettlement spaces, along with the influence of temporal and spatial factors.

Extending racialization theories, particularly focusing on the experiences of Muslim women, becomes imperative. This involves scrutinizing the impact of contextual factors on the reidentification experiences of Muslim immigrant women, intending to challenge prevailing paradigms such as whiteness and populism, evident in far-right, far-left, and even liberal politics.

This analysis explores the nuanced ways in which Muslim and non-Western women grapple with otherness and double-marginalization at the intersections of gender, race, class, and religion, both as migrants in Western contexts and as local women in their homelands.

Transnational Feminism and Analytical Tools

Scholarly work, grassroots activities, and political mobilization must meticulously consider the push factors for migration and subsequent reidentification experiences of these women. Addressing hegemonic masculinity in their homelands and its impact on citizenship discourse, with a focus on heteronormative requirements, adds depth to the understanding of challenges faced by Muslim women.

Transnational feminism emerges as a pivotal analytical tool in comprehending the construction, reconstruction, and deconstruction of identities among immigrant women. It is imperative to critically examine terms like “Third World Women” and “women of the Global South” to highlight the complexities and pitfalls of homogenizing diverse groups. An intersectional analysis becomes necessary, considering historical, regional, ethnic, racial, and religious factors.

Knowledge Production and Counter-Hegemonic Discourse

In light of these considerations, knowledge production becomes a critical practice aimed at dismantling prevailing knowledge frameworks dominated by Western perspectives. This strategic approach is essential to challenge Islamophobic populist discourses impacting particularly Muslim immigrant women.

As the term ‘Global South’ transcends a metaphor, encompassing narratives of colonialism, neo-imperialism, and ongoing disparities, scholars and activists must continue developing concepts and practices of solidarity drawn from experiences in the Global South. Emphasizing the importance of recognizing diverse experiences, challenging binary constructions of identities, and engaging in transnational alliances is crucial. Grewal and Kaplan’s (1994) idea of a “politics of location,” delving into the tension between temporal and spatial theories of subjectivity, provides a valuable framework. Discourses and language use, aligned with Bell Hooks’ (1989) concept of a “dialectical space,” prove instrumental in dismantling binaries and discriminations.

Resistance and Counter-Hegemonic Discourse

Such an understanding underscores the potential of resistance through the creation of spaces that facilitate the transformation of the current reality. It also highlights the importance of challenging enduring colonial and discursive homogenization through counter-hegemonic discourse. Research and civil society engagements contribute to the generation of diverse perspectives and epistemologies, particularly through the experiences and agency of Muslim immigrant women.

In conclusion, attention to the emotional impact of activism on immigrant women and the potential for reduced emotional distress when actively advocating for equality is essential. The ability to reconceive culture and religion as spaces that allow reasoned, autonomous, and democratic participation, aligning with the approach of exploring reidentification experiences “on them, by them,” becomes pivotal in transnational feminist work challenging any forms of (gendered) populism. This includes far-right, far-left in Western contexts, as well as authoritarian, Islamist populism in the Global South. Contextual factors in origin and resettlement spaces play a crucial role in adaptation and integration processes, influencing the manifestation of identities.

Highlighting the transnational impact of the growth of the far-right and an anti-Islamic twist in Western Europe and North America, an anti-Islamic activism of pioneering movements and political parties in Europe is conducted through hypocritical discourses and acts by far-right politicians and activists who portray themselves as liberals. This is done to avoid stigmatization by using certain discourses of human rights as proxies to exploit anti-Islamic agendas. Women’s and gender-based rights are conveniently claimed by these politicians and other social actors, for instance, to “denigrate Muslimness.” 

Thus, a significant shift is observed within the approach of populist rhetoric, particularly of the far-right, towards Islam and Muslims. This is actually a shift from authoritarian and ethnocentric to a modern, liberal, and transnational anti-Islamic activism. In other words, the far-right takes on a liberal attitude and appearance through a “transformation as a partial decoupling between authoritarianism and the radical right through an adoption of liberal positions on many issues” such as free speech, democracy, gender equality, animal rights, and the preservation of Christian and Jewish heritage (Berntzen, 2019).

By framing Islam as a homogenous, totalitarian ideology posing a threat to Western civilization, the far-right appears to shift from its traditional, radical, and authoritarian stance to a more liberal, modern, and rights-based strategy. This strategy places a greater emphasis on the ideology (Islam) rather than the individuals (identities). 

Consequently, as transnational feminist scholars and activists, it becomes imperative for us to intervene in feminist epistemologies by carefully discerning the nuances among the concepts of anti-Islam, anti-Muslim, and Islamophobia. An essential focus lies in understanding the ongoing transformation of the new transnational anti-Islamic movement from ethnic-based nationalism and oppressive authoritarianism towards a liberal standpoint that advocates equality, justice, and democratic values. This involves active participation in knowledge production through the experiences and agency of the complex subjects central to debates: Muslim immigrant women.


References

Berntzen, L. (2019). Liberal Roots of Far-Right Activism – The Anti-Islamic Movement in the 21st Century. Routledge.

Hall, S. (1990). “Cultural identity and diaspora.” In: J. Rutherford (Ed.) Identity: Community, culture, difference (pp. 222-237). Lawrence & Wishart.

Hooks, Bell. (1989). “Choosing the margin as a space of radical openness.” Framework: The Journal of Cinema and Media36, 15–23.

Grewal, I. and Kaplan, C. (Eds.) (1994). Scattered hegemonies: Postmodernity and transnational feminist practices. University of Minnesota Press.

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

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

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

By Hafza Girdap

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

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

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

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

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

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

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

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

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

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

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

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

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


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

Painting portraying a Kurdish woman in traditional costume by the artist Khairy Adam.

Surveying the landscape of women’s rights: Observations from a researcher

The intertwined dynamics of the ‘patriarchal trifecta’—forced marriages, female genital mutilation (FGM), and so-called honor killings—create a symbiotic relationship, reinforcing each other’s harmful effects. For example, a woman compelled into a marriage against her will not only faces the trauma of forced marriage itself but also a heightened vulnerability to marital abuse due to a lack of communal and societal safeguards. Similarly, a woman subjected to FGM, whether in her youth or later in life, faces an increased likelihood of being coerced into an arranged marriage against her wishes. Her limited social agency and societal constraints make it difficult for her to resist such pressure.

By Shilan Fuad Hussain*

As researchers, especially on topics related to gender studies and cultural analysis, we must constantly decide the degree to which our investigations will inform and/or transform the world we are studying. Considering this, I have decided to investigate issues surrounding Kurdish women which are both personally and professionally important to me. 

My research, which is connected to my Marie Curie Fellowship and ongoing, looks at the status of women in the Kurdistan Region of Iraq (KRI), or what could equally be defined as Southern Kurdistan or Bashur. The more specific focus of my exploration, connected to this issue of women in the KRI, investigates how gender equality and gender-based violence (GBV) – such as honor killings, female genital mutilation (FGM), and marital or familial violence – form an intertwined relationship. Which is not just true for the KRI, but everywhere in the world. As these specific assaults on women, seem to go hand-in-hand with places that lack institutional protections and structural barriers to lessen their occurrence.

As part of my postdoctoral fellowship research, I have begun exploring what I deem to be the ‘patriarchal trifecta’ of forced marriages, FGM, and so-called honor killings – which should more accurately be called “misogynistic murder,” but for the purposes of this topic I will utilize the commonly accepted term. It seems this trifecta forms a symbiotic relationship, in which they reinforce one another.

So, for instance, a woman who is forced into a marriage against her will, is more likely to also lack the communal or societal protections to ensure that she is then not abused by her husband, so in some of these situations there is a correlation, if not an outright causation – which is up to us as scholars to seek out.

Moreover, a woman who experiences FGM either in her youth or later years is also disproportionately likely to be forced into an arranged marriage against her will and lack the social agency or societal flexibility to refuse. Likewise, in the case of honor killings, a woman who is murdered by her father or brothers, is also more likely to both have had FGM carried out on her or be in a situation where she is likely to be placed into arranged or forced marriage. 

I believe understanding this trifecta of oppression against women globally, but in particular in the KRI regarding women, is of utmost and critical importance. My research thus far aims to do that, and by its full completion, will hopefully have achieved this goal. 

To this point, my literature review and interviews I have conducted so far paint a picture on the topic which is nuanced and contains both positive developments and work that still needs to be done. For instance, it is important when analyzing the state of women in the KRI, to understand it in the context of the region historically, and at the present time. Often times, I believe researchers, particularly in or from the West, arrive in “exotic” new environments, and expect that all of the cultural norms they are used to are universal. 

These presumptions then also usually fuel the foreign NGOs and institutions that have considerable funding but tie those resources to the quote “natives” fixing their outdated ways of living. So, while these drives to increase human rights globally can have positive gains, they can also begin to resemble the colonial ethnographies of the past, where Europeans showed up to observe and then speak for those they observed, while critiquing from a place of privilege. 

In my case, as a woman from the KRI, I am not investigating a foreign place that I do not understand, but my own community, and I am able to do so with the understanding of the many overlapping cultural complexities that inform these phenomena. For instance, my early investigations have shown the role that religion, tribe, political persuasion, and rural versus urban geography can play in these issues. In this, there seems to be a discrepancy in the prevalence of this trifecta, based on if the individuals live in the main urban centers of the KRI – Hewler (Erbil) and Slemani (Sulaymaniyah) or if they derive from a village or smaller city. 

I am also looking at the role that faith plays and if there is a difference in how religious a woman’s family is. This in turn, is connected to the role that upbringing can sometimes be fate, so I investigate how much formal education a woman has had and if she is allowed to work outside of the home. As again, there seem to be certain factors that begin to appear so frequently together, that they appear to form the words of a song. And what my research on these issues has shown me thus far is revealing. But as with any research, each ‘answer’ only begets another question. 

For example, it seems that the constraints of religious conservatism are blunted by women gaining access to formal education, but is this really a case that more open-minded families are likely to allow their daughters to get education in the first place? Or is economic class connected, as wealth seems to have a similar progressive effect, and wealthy families are also more likely to allow their daughters to seek formal education? The tangled web of causality it seems is never fully discovered and I acknowledge that no research is ever fully complete – but blocks built atop one another. 

You also cannot study women’s equality in the KRI, without looking into the governmental policies there. So, for example, there have certainly been some gains for women in the KRI based on laws passed by the Kurdistan Regional Government (KRG) since their de facto autonomy was established in 2003. These gains are particularly present when compared to the rest of Iraq, which has actually been backsliding on women’s rights, since Baathism ended. Which is ironic, as Saddam’s rule was particularly brutal and oppressive for Kurds and especially women, but overall, the Arab women of Iraq, have seen their personal freedoms decrease in many ways under the new less-secular post-Saddam regimes. 

In contrast, the KRG governing the KRI for instance, has made some legal gains and set in place protections on the recommendation of the UN and other world bodies, for several reasons. The most generous answer would be that it is because they are the right thing to do and the majority of men in society are ready for such progress. And the strategic or perhaps cynical answer would be that they are the prescriptions demanded from the international bodies that I mentioned earlier, who give their resources to the KRI and then uphold the place as a quote beacon of women’s rights in the Middle East. 

The geopolitical motivation for upholding the KRI in this way, also serves Western interests as it can potentially justify Western intervention in other places, who still do not guarantee their women full freedoms. But that is more an aside and would be a research study in itself. 

However, my research thus far also displays worrying trends. For instance, the other side of this beacon of equality argument, is that the KRI still features cases of women desperately self-immolating and far too many honor killings or presumed honor killings which can often be reported as suspected suicides. The methods of violence deployed against women, either from their husbands, scorned men wishing to marry them, or their fathers or brothers to protect the family’s name before the community, often are brutal methods of shooting, suffocation, or stabbing. You also have cases of suspicious burning, which are reported as suicides, but often could be murders set up to appear as such. 

What my research so far also displays to me, is that this gender-based violence, and these honor killings are based on a range of personal beliefs from the men committing the violence. For instance, I am interested in the views of men who hear of honor killings and whether they agree that it can ever be justified. Because a man might say he theoretically does not agree with a stranger being honor killed but would support such a reality if their sister carried out certain sexual acts, which they deem to be an attack on their entire family’s dignity. 

Also, the views of women on the periphery are crucial, so I look at the views of women on honor killings, and whether they become accomplices, as you can sometimes see in the case of mothers or aunts, who fail to push back against the issue, or lack the freedom and protections to ally with the victims of it. 

In the same way that historically a colonized people would always have members of the population who would collaborate with their oppressors, in the case of gender this is also a possibility. That is of course not to blame women, because those who lack structural power, will often do what they deem necessary for short term survival. 

This trifecta is also upheld by a combination of variables, including beliefs that are justified as “tradition” or “our culture”, as if denying women their full rights is in itself an act of cultural preservation. This dishonest claim can be particularly potent, because Kurds historically have had their language and cultural rights banned by repressive states, so by packaging patriarchal control as inherent to “Kurdishness,” it makes freeing these women a betrayal against an identity that many men are proud of and trying to preserve. 

Of course, there are other variables as well. Such as social class and economics. It seems that since poverty does not allow for many material comforts, people will seek out to at least own and hold on to their family “reputation” and “good name.” Again, like with the argument that it is cultural, since even men in the KRI who own relatively very little, take solace in the fact that they supposedly possess some invisible “honor.” As a result, it can be difficult to ask a rural impoverished family of men who own nothing, to give up the only thing of value that they believe they possess.

There are also philosophical questions at the heart of these issues. Such as the idea of “freedom” and importance of “love.” Both concepts can be complicated and overlapping. For instance, many men in the KRI will agree with that idea that Kurds should be free from occupation by the Iraqi State, and even get angry with the idea of the Baghdad government mistreating women. But some of those same men will then defend Kurdish wives being occupied inside of their own home, or Kurdish sisters having their dating life being policed by their brothers. This is why the idea and Kurdish slogan of Jin, Jiyan, Azadi (Women, Life, Freedom) in neighboring Iran and Rojhilat (Eastern Kurdistan) I believe has been so potent of a concept, is it addresses this paradox. 

And to the idea of love, my research is also interested in whether women who enter arranged or forced marriages loved their husbands at the time of marriage or love them now. Although this may seem like a basic idea, I feel it is fundamental. Because if you remove the idea of love from these marriages, then they often become either desperate economic arrangements to survive, or agreements between fathers and perhaps even mothers, to essentially barter off their daughters. In some ways, the perception or idea of freedom is also tied to the issue of FGM as well. As some of the reasoning behind FGM can be the belief of men that a woman without FGM would be overly lustful and that she cannot handle the responsibility of such freedom. 

As you can see, there are many variables to consider with such a large topic. But it is my hope that by the completion of my fellowship research, that I will have a fuller picture of how all these issues tie together in the KRI. With the hope being that there may also be some universal issues that would be applicable to the outside world as well. Because women cannot have life and freedom – jiyan and azadi – if they are preventing from controlling their own bodies or romantic lives.


(*) Dr Shilan Fuad Hussain is currently a Marie Curie Postdoctoral Fellow and a consultant on gender related issues and society. Previously, she was a Visiting Fellow at the Washington Kurdish Institute and a Doctoral Fellow at the Geneva Center for Security Policy. Alongside her research in Middle Eastern and Kurdish Studies, she is an interdisciplinary academic and works on a variety of topics such as cultural production, gender-related issues and society, gender empowerment. Her current work sits at the intersection of sociology and cultural analysis, and its symbiotic relevance to modern society.

Israelis protest against Israeli Prime Minister Benjamin Netanyahu's anti-democratic move targeting judiciary in Tel Aviv on March 11, 2023. Photo: Avivi Aharon.

Why does populist Netanyahu seek to reform Israel’s judiciary?

Benjamin Netanyahu’s populist ideology, anchored in the notion that he embodies the genuine and morally upright voice of the Jewish people in Israel, fuels his resolve to confront institutions that hinder his government’s agenda. From his perspective, entities such as the judiciary that intervene and obstruct the realization of the people’s will become subjects of his critique and endeavors to undermine their autonomy. While his recent declaration of a “pause” on judicial reform may be momentary, it implies that he could recommence his endeavors to restrict judicial independence in the future.

By Nicholas Morieson & Ihsan Yilmaz 

On March 27, 2023, Prime Minister Benjamin Netanyahu of Israel made an announcement stating that the government would temporarily halt its plans to reform the country’s judiciary. This decision came after a series of escalating anger and protests against the proposed reforms, which have been widely criticized as an attack on the principles of the separation of powers and the rule of law.

The proposed legislation, which was introduced by the Likud Party in January 2023, aimed to grant greater control over the judiciary to politicians in the Israeli parliament, known as the Knesset. If implemented, this legislation would have allowed a majority in the Knesset to overturn decisions made by the Supreme Court on constitutional matters. Additionally, it sought to increase the government’s authority in appointing judges, thus undermining the independence of the judiciary.

The Likud government’s plan provoked outrage from centrist and left-wing parties, which are typically in opposition to Likud. The proposal also sparked massive protests among the Israeli public and drew criticism from members of the judiciary, as well as several foreign governments. For example, in a speech described as “fiery”, the chief justice of the Supreme Court of Israel called the proposed legislation “a fatal blow to democracy” which would give the Likud-led government “almost unrestrained power” and would “weaken constitutional protection over … human rights.”

Netanyahu and Yariv Levin, the Deputy Leader of Likud and the Justice Minister, defended the proposed judiciary reforms, arguing that increased government control over the judiciary is necessary because Israeli judges allegedly disregard the will of the people and obstruct the legislative efforts of elected officials. Levin further asserted that the judiciary is undemocratic, stating, “We go to the polls and vote, choose, but time after time, people who we didn’t elect decide for us.” In essence, Levin believes that Israeli judges wield excessive power, and Likud’s objective is to curtail this power and restore it to the hands of “the people.” They argue that the judiciary’s perceived overreach interferes with the democratic process, where elected officials should have the authority to make decisions on behalf of the citizens.

At the same time, Likud plans to expand the power of the religious, and often conservative, Rabbinical courts, giving them “the power to officiate on civil issues for the first time in 15 years.”

Confronted with widespread anger, opposition within his own party and coalition partners, and concerned that the divisive proposal had set Israeli society “on a dangerous collision course”, Netanyahu decided to delay voting on the legislation and instead seek dialogue with opposition forces. However, in a speech announcing the ‘pause’, Netanyahu was adamant that the reforms were good and necessary and that he would continue to pursue them, saying his party would “not allow anyone to rob the people of its free choice”.

If Likud’s plan to diminish the power of the judiciary is unpopular with voters and has engendered a backlash in the form of mass protests and claims that Netanyahu is tearing up the very fabric of Israel’s constitution and pushing Israel toward “civil war”, why is Netanyahu so adamant that the legislation should, at least in some form, be passed? Some commentators have suggested that Netanyahu’s primary motivation is self-preservation, and a desire to avoid being convicted on corruption charges based on claims he accepted bribes and participated in other forms of criminal conduct. There is likely some truth to this claim. Indeed, Likud has already passed a law preventing the judiciary from declaring Prime Ministers unfit for office. However, Netanyahu is far from the only populist who has sought to diminish the power of the judiciary and centralize power around himself. Indeed, following an election victory, and to cement themselves in power and continue to present themselves as fighting ‘elites’ despite themselves being in government, populists often seek to attack the independence of state institutions, which they accuse of thwarting the will of ‘the people.’ 

For example, Poland’s ruling populist Law and Justice Party (PiS) has, since returning to power in 2015, legislated to increase their government’s ability to appoint judges, including to Poland’s Supreme Court. In 2017 the Sejm, Poland’s lower house of parliament, was given new powers allowing it to appoint members to the previously independent body, the National Council of the Judiciary that made judicial appointments. The PiS dominated Sejm and then stacked the body with 15 of their own appointees, effectively giving PiS the ability to decide which judges are appointed to the Supreme Court. PiS argued that the new appointees will better represent ‘the people’, and that greater government control over judicial appointments is necessary in order to root out the old “privileged caste” that dominated the judiciary and ignored the will of ‘the people’.

The far-left populist government in Venezuela has also moved to eliminate judicial independence in the name of pursuing a socialist revolution that would ultimately give power to ‘the people’. Hugo Chavez began the process of stacking the Supreme Court with supporters of his regime and suspending unsympathetic judges, a trend continued by his successor, Nicolás Maduro, whose policies, according to an Office of the United Nations High Commissioner for Human Rights, have left “the independence of the justice system …considerably undermined.”  Moreover, according to Human Rights Watch, Venezuelan “judicial authorities have participated or been complicit in …abuses”, including “extrajudicial executions and short-term forced disappearances”, crimes enabled by the “lack of judicial independence”.  

Throughout the history of the Turkish Republic, the concept of a truly independent judiciary has been elusive. However, under the leadership of populist President Recep Tayyip Erdogan and his Justice and Development Party (AKP), attempts to diminish the already limited independence of the judiciary have become more pronounced.

One significant event that provided an opportunity for Erdogan and the AKP to assert control over the judiciary was the mysterious coup attempt in 2016, which targeted their government. Taking advantage of the situation, the AKP took steps to remove judges who were perceived as unsympathetic to their agenda. Approximately 4,000 judges who were believed to be aligned with anti-AKP factions within Turkish society were dismissed from their positions following the coup attempt. Simultaneously, the AKP utilized its power to appoint judges who were supportive of the party. This led to a significant influx of pro-AKP judges, with approximately 9,323 new judges and prosecutors recruited between the failed coup and the end of 2020, leading to a bizarre situation in which “at least 45% of Turkey’s roughly 21,000 judges and prosecutors have three years of experience or less”.

This trend has raised concerns about the independence and impartiality of the Turkish judiciary. These actions have further eroded the separation of powers and the checks and balances necessary for a functioning democracy. The rapid appointment of inexperienced judges has fuelled scepticism about their ability to uphold the rule of law and ensure fair and impartial judicial proceedings.

The AKP has since used its control over the judiciary to abuse the judicial system, using it to persecute opponents, often accusing them of terrorism. Indeed, the decline of judicial independence in Turkey has led, according to a Council of Europe Commissioner of Human Rights report, to “unprecedented levels of disregard for even the most basic principles of law, such as the presumption of innocence, no punishment without crime and non-retroactivity of offences, or not being judged for the same facts again.” The Turkish government defended its actions by claiming that the people removed from the judiciary and those otherwise persecuted “are affiliated with FETO, a terrorist organisation that has infiltrated the civil service over the years”, suggesting that the government was merely protecting the Turkish people from criminal wrongdoers.  

The attacks on judicial independence in Turkey continue to this day and are perpetrated not merely by the AKP, but also by its allies. For example, in March 2023, Nationalist Movement Party (MHP) leader Devlet Bahçeli – whose party is a junior member of the coalition government led by the AKP, attacked Turkey’s constitutional court for ruling that the government’s freezing of the pro-Kurdish Peoples’ Democratic Party’s bank accounts was unconstitutional. Bahçeli responded to the decision by calling the court “the backyard of the separatist terrorist organization” and claiming it “is not the court of the Turkish nation” insofar as its decision failed to represent the desires of the Turkish people. 

Of course, it is not only populist governments that seek to diminish or eliminate judicial independence. Autocratic regimes of various ideologies often desire control over the courts, while even liberal democracies that emphasize the separation of powers may encounter challenges with governments attempting to influence the judiciary.

A notable example is the United States, where the Supreme Court has long been a political battleground between Republicans and Democrats. The Court has become a focal point for key cultural and social debates, including issues like affirmative action, same-sex marriage, and abortion. During election campaigns, both political parties pledge to appoint justices who align with their party’s ideology, effectively undermining the independence of the judiciary and turning the Supreme Court into a politicized institution.

In many other countries, governments attempt to “pack” the courts with judges who align with their political agenda or take steps to weaken the independence of the judiciary. These actions occur in both autocratic and democratic contexts, reflecting a broader trend where governments seek to consolidate power and influence over key institutions, including the judiciary.

Such attempts to undermine judicial independence have far-reaching implications for the rule of law, the protection of individual rights, and the overall health of democratic systems. They raise concerns about the impartiality of court decisions and the potential for politicization of justice.

However, while many different kinds of governments may seek to diminish the independence of the judiciary, populists differ from non-populists in two important ways. First, populists often argue against judicial independence by asserting that a powerful and independent judiciary can hinder the “will of the people.” Populists generally believe that democracy does not solely rely on the right to vote or the protection of minority rights and dissenting voices. Instead, they argue that the majority group, which they perceive as the authentic and morally virtuous people, should hold all power. This can take the form of direct democracy, where decisions are made through plebiscites and referenda, or through a political party and a single leader who claims to understand the will of the people. Populists view judges as an undemocratic group that should be entirely stripped of power if they intervene to strike down government legislation. Populists tend to view judges as obstructing the populist agenda and impeding their ability to enact policies that align with their vision of the “people’s will.” They often criticize judges for being detached from popular sentiment and accuse them of imposing their own biases and ideologies on the legislative process. Populists also argue that the judiciary should not possess the authority to overturn decisions made by elected officials, as they consider it an affront to the principle of majority rule.

Second, once populists have succeeded in winning an election, and especially after winning successive elections, they may find it difficult to portray themselves as fighting against a governing ‘elite’ in the name of ‘the people.’ After winning elections and governing for a significant duration, populists can find it challenging to maintain the image of being outsiders fighting against a governing “elite” on behalf of the people. As they become part of the establishment themselves, it becomes necessary for them to identify new “elites” to position themselves against in order to sustain their populist rhetoric and maintain their appeal as champions of the people.

In this context, the judiciary often becomes a target for populists. Judges, who typically uphold the principles of separation of powers, judicial independence, and the rule of law, are likely to resist populist attempts to bypass legal procedures and override constitutional protections. Being highly educated professionals with a commitment to legal principles, judges may not align with populist parties or support their legislative agenda. Populists and their supporters often perceive judges as part of a cultural “elite” that they view as immoral and disloyal to the ordinary people.

This portrayal of the judiciary as an enemy of the people serves the populist narrative by allowing them to position themselves as the defenders of the “real people” against an alleged “corrupt elite.” By framing the judiciary as part of the elite and presenting themselves as the voices of the people, populists can maintain their outsider status and continue their fight to reclaim power on behalf of their supporters.

For Benjamin Netanyahu, who is Israel’s longest-serving Prime Minister having served in the position for fifteen years, and who is the most significant politician of his generation, the fight to reform Israel’s judiciary – despite its dangers to Israel and the popularity of the Likud led government – thus serves an important purpose. It is no longer easy for Netanyahu to present himself as a populist outsider, having marginalized all left-wing opposition – which Netanyahu and Likud have long portrayed as too sympathetic and indulgent towards the Palestinians – and having served as Prime Minister for almost the entirety of the post-2009 period.  

Pursuing judicial reform helps Netanyahu present himself as a populist fighter struggling against Israel’s unelected ‘elites’ in the name of the people, whom he seeks to protect from outside and internal forces that seek to destroy the Jewish state. Moreover, Likud’s decision to empower religious courts while attacking the independence of the secular courts is a demonstration of their commitment to de-secularizing Israel, and in a sense to create an alternative system of justice to the ‘elite’ dominated secular judiciary.  It is also the logical outcome of his populist ideology and belief that he represents the voice of the authentic and morally good Jewish people of Israel. That rigid populist logic demands that Netanyahu attack bodies and institutions that impede his government’s agenda and which, by doing so, also prevents the people from exercising their will. Thus, Netanyahu’s ‘pause’ on judicial reform may prove to be just that, a pause before he again attempts to diminish judicial independence and the ability of judges to thwart the will of ‘the people’. 

Political leader Geert Wilders of the Dutch center right party PVV defending his plans during a radio interview in Enschede, The Netherlands on September 5, 2012.  Photo: Robert Hoetink.

How and why do we need preventive justice?

The saying often goes that history repeats itself. However, this is not entirely accurate. It’s people who repeat history. Not necessarily because they fail to learn from it, but rather because they refuse to learn history’s important lessons. And if too many people fail to learn from past mistakes, it will only have negative consequences for society. That is why we, as an intelligent species, need to be able to spread awareness about conduits of racism and hatred across Europe. But how can this be achieved? Through learning more about the theory and practice of preventive justice, there are several things a country can do.

By Maureen van der Kris*

Only a few years ago, during the refugee crisis of the 2010s, it looked a lot like Muslims were the Jews of the twenty-first century. Islamophobia reached new highs due to terrorist attacks from ISIS, which also sparked hate crimes against innocent Muslims fleeing from ISIS (vander Taelen, 2016), as well as inciting hostility and tensions towards Muslims living around the world. Then COVID hit, and hate crimes seemed to be redirected at the East Asian community (Aziz, 2020). In 2023, the new generation is witnessing what their predecessors before them had lived through: blatant antisemitism is retaking the spotlight (Simsek, 2022).

The saying often goes that history repeats itself. However, this is not entirely accurate. It’s people who repeat history. Not necessarily because they fail to learn from it, but rather because they refuse to learn history’s important lessons. And if too many people fail to learn from past mistakes, it will only have negative consequences for society. That is why we, as an intelligent species, need to be able to spread awareness about conduits of racism and hatred across Europe. But how can this be achieved? 

Through learning more about the theory and practice of preventive justice, there are several things a country can do. Measures of preventive justice are imperative to make sure populism cannot gain momentum and take over the political and legal structures across Europe as it did in the 1940s. This essay will explain how preventive justice can help us establish a risk-averse society and what these terms mean.

What is preventive justice and how does it work?

In most cases, preventive justice is simply a concept. It entails calculating the risks of harm, before any harm has occurred and taking measures against the would-be perpetrators (Ashworth et al., 2013). It establishes a system that can make people accountable, and thus prevent potential corruption and any other crime that can violate democratic values. Elements of preventive justice exist within criminal law. Many modern criminal law systems are centered around judging and punishing criminal acts and incorporate some preventive measures. For instance, for certain crimes, a crime attempt would be as illegal as committing a crime. These crimes vary across Europe, but the consensus is if the nature of the crime is severe, even an attempt will be punished more severely compared with other criminal attempts (Kelk & de Jong, 2019). 

The criminalization of an attempt to commit certain crimes can be considered a function of preventive justice. This simplified version explains how preventive justice works in the criminal law system, but how does it help a democratic society? It is argued here that it can help in many ways -but these need to incorporate the political and criminal justice system to produce practical solutions. One of these problems is the supposedly thin line between freedom of speech and discrimination.

Pulling the reins on democracy

The line between freedom of speech and discrimination is not very thin at all. For far-right populists, the line doesn’t exist at all, and they promote that their discriminatory ideas can only be seen as freedom of speech. This freedom of speech, they argue, has to be protected at all costs (Pennacchia, 2020). The hypocrisy of that statement will not be discussed here, but it is relevant to note the way it has led to cases of domestic terrorism. In France, for example, a Kurdish community center in Paris was attacked by an active shooter just before Christmas. It was reported that this incident was resulted in three civilian deaths, and the attacker had formerly been charged with a hate crime in the previous year (NPR, 2022). It seems that he felt safe enough to repeat his actions in the current political climate of France and is an example of the danger and progression of hate speech cloaked as ‘free’ speech. 

These incidents could have largely been prevented by limiting what constitutes as freedom of speech. One may claim that this is the opposite of preserving a democratic society. Still, history has proven time and time again that having no limits on certain democratic principles will result in populists using those exact principles for their benefit and to undemocratic ends, as seen in the case of the rise of Hitler. Due to the lack of limitations on unacceptable speech, Hitler had the freedom to use his hatred for Jewish people as a campaign point (Wilde, 2020). 

Although hate speech and hate crimes were regulated more strictly after WWII (i.e. by Germany banning the Nazi flag), there are still discussions about the line between freedom of speech and discrimination. Technically, the criminalization of specific insults is a good start. However, the burden of defining what counts as a discriminatory remark, an insult, falls on the judges. Judges could be very strict when handling lawsuits, as they have been during the Wilders trial in the Netherlands. The Wilders trial concerned a statement made by Dutch far-right politician Geert Wilders during a rally in the 2010s. Wilders asked his supporters if they wanted “more or fewer Moroccans” in the country, to which they responded by cheering “less, less, less!” The Moroccan community, in response, sued Wilders for his discriminatory remarks and racist mobilization. The Dutch supreme court responded by charging Wilders with spreading hate. However, the court also stipulated that hate speech had no associated intent to act (Wilders v. Plaintiffs, 2009).

The result of the hearing disillusioned some people in the Moroccan community, as Wilders’ specific statements were not considered when judging the case. Some contended that Wilders’ party should have been abolished after that statement. Ethically, one can request a more severe punishment after such incidences of racism. Legally speaking, it is much more complicated.

Preventive justice in the courtroom

In most Western countries, judges can only punish a suspect according to the material principle of legality. In many EU countries, this has been defined as the Nulla poena sine lege principle, or “no punishment without law.” It means a political party cannot be declared illegal and abolished for maintaining an ideology harmful to a democratic society without legal codes. It also means that a judge cannot declare that a statement constitutes an illegal insult when the verdict is riddled with violations of aspects of the legality principle. One of these aspects is prohibiting an overly extensive interpretation by a judge. For example, if the suspect has discursively targeted a person of color, this can be interpreted as an illegal insult under ideal circumstances, but the suspect cannot be charged with a hate crime. This would be different if the suspect used a racial slur to insult the person of color (de Hullu, 2021).

Laws that prevent hate crimes and the strict interpretation of these laws in accordance with the legality principle can work very well. But there are also cases in which laws have an adverse effect stemming from discriminatory policies, which should be illegal. Take the Dutch surcharge, for example. This so-called libertarian policy is aimed to combat fraud committed by people not legally entitled to childcare allowance. However, the policy culminated in a nationwide scandal. It used a self-learning algorithm to identify fraud and, in the meantime, asked inspectors to have much stricter and limiting judgement on childcare allowance specifically for individuals with a foreign last name. Following the outrage, the Dutch government resigned in 2021. However, from 2018 onwards, people have been suffering due to the racist nature of the Dutch surcharge policy (NOS, 2020).

The law does not exist in a vacuum. Democratic practices and a working legal system depend on society, political accountability, and social support. Here I want to add to my discussion the kinds of social context that can help create a safe space for all and a flourishing civil society. 

Living in a ‘risk-averse society’

According to German sociologist Ulrich Beck, a risk-averse society can be described as a society in which legal systems actively try to prevent the risk of certain crimes being committed (Beck, 2003). So, a risk-averse society supports the ideals of preventive justice. Preventive justice can establish the socio-legal infrastructure of a risk-averse society and vice-versa. Some speculate that preventive justice can establish foundations for a risk-averse society. Yet a risk-averse society might undermine democratic values (Barone, 2022). 

This would only be true if preventive justice is rooted in unrealistic fears and undemocratic practices. Like the two faces of the Janus or a fire that can both cook or burn, the concepts and ideals of preventive justice or risk-averse society can yield either positive or negative results depending on if they are in the hands of well-intentioned or selfish people. The dilemma of what counts as liberty, if it has limits, if so, how to develop policies that protect freedoms without violating principles of democracy remains a big question, which motivates us to do more theoretical and practical discussions about how to establish a safe space to realize the ideals of preventive justice and a risk-averse society. 

Conclusion

In an age where war crimes and injustice make us question the degree to which our civilization has actually evolved, the question is not whether we want to be risk-averse; we do not have a choice. This is strikingly clear when we acknowledge that nuclear power has become a staple of everyday discussions in newspapers, making us believe the doomsday is coming. The choice that falls upon us all is between whether we want to live in a society where the freedom to say whatever we want risks supporting the rise of far-right populism and encouraging hate and even violence. To keep our democracies afloat, we must invest in forming risk-averse spaces and use preventive justice to our advantage. Only then can we fight populism effectively on a more significant level and prevent the atrocities from history being repeated.


 

(*) Maureen van der Kris is studying Law at Utrecht University (UU) in the Netherlands. She is in the second year of her bachelor’s degree and at the very start of her legal career. Before joining ECPS, she wrote articles for the members’ magazine of Ad Informandum, the student association for criminal law at UU. Her main interests are women’s rights and preventive justice, while her favorite university subjects are international- and criminal law. As she has been personally confronted with various criminal offences during her childhood. Her goal is to become a criminal judge. She aspires to work at the Dutch supreme court or the ICC one day. 


 

References

— (2020).  “Commissie: Ongekend Onrecht in Toeslagenaffaire, Beginselen Rechtsstaat Geschonden.” NOS. December 17, 2020. https://nos.nl/collectie/13855/artikel/2361021-commissie-ongekend-onrecht-in-toeslagenaffaire-beginselen-rechtsstaat-geschonden (accessed on January 29, 2023).

— (2022). “Kurdish People Protested in Paris After Three Were Killed in A ‘Racist’ Shooting.” NPR. December 25, 2022. https://www.npr.org/2022/12/25/1145467662/kurdish-people-protested-in-paris-after-three-were-killed-in-a-racist-shooting (accessed on January 29, 2023).

Ashworth, Andrew; Lee, Ambrose & Zedner, Lucia. (2013, July). “Preventive Justice Project.” Oxford law. https://www.law.ox.ac.uk/preventive-justice-project#:~:text=’%20In%20its%20many%20guises%20preventive,lest%20they%20should%20do%20harm (accessed on January 29, 2023).

Aziz, Sahar. (2020). “Anti-Asian Racism Must Be Stopped Before It Is Normalised.” Al Jazeera. April 12, 2020. https://www.aljazeera.com/indepth/opinion/anti-asian-racism-stopped-normalised/ (accessed January 29, 2023).

Barone, Michael. (2022). “The Democratic Party’s Risk Aversion Is Harming Us All.” American Enterprise InstituteOctober 13, 2022. https://www.aei.org/op-eds/the-democratic-partys-risk-aversion-is-harming-us-all/ (accessed on January 29, 2023).

Beck, Ulrich. (2003). Risikogesellschaft. Suhrkamp Publishers.

Beck, Ulrich. (2003). Risikogesellschaft. 17.” Auflage München.

de Hullu, Jaap. (2021). Materieel Strafrecht. Over Algemene Leerstukken Van Strafrechtelijke Aansprakelijkheid Naar Nederlands Recht. Deventer: Kluwer Publishers.

Kelk, Constantijn & de Jong, Ferry. (2019). Studieboek Materieel Strafrecht. Deventer: Kluwer Publishers.

Pennacchia, Robyn. (2020). “Right-Wingers Hate New ‘Free Speech’ Platform Parler, You Can’t Even Own The Libs There.” Wonkette. July 6, 2020. https://www.wonkette.com/right-wingers-hate-their-new-free-speech-social-media-site-miss-trolling-us-already (accessed on January 29, 2023).

Simsek, Ayhan. (2022). “Germany’s Jewish Community Fears Rise in Antisemitic Attacks in Winter.” Anadolu Agency. November 8, 2022. https://www.aa.com.tr/en/europe/germany-s-jewish-community-fears-rise-in-antisemitic-attacks-in-winter/2732965 (accessed on January 29, 2023).

vander Taelen, Luckas. (2016). De grote verwarring: Hoe moeten we reageren op het islamitisch fundamentalisme? Antwerp: Houtkiet Publishers.

Wilde, Robert. (2020). “Hitler’s Rise to Power: A Timeline.” Thoughtco. August 27, 2020. https://www.thoughtco.com/hitlers-rise-to-power-timeline-1221353 (accessed on January 29, 2023).

Wilders v. Plaintiffs. [2009] GHAMS K08/0309, K08/0374, K08/0277, K08/0444, K08/0310, K08/0328, K08/0329, K08/0330 & K08/0353https://uitspraken.rechtspraak.nl/#!/details?id=ECLI:NL:GHAMS:2009:BH0496 (accessed on January 29, 2023).

Indian Prime Minister Narendra Modi being welcomed at the exhibition of 'Digital India week 2022', in Gandhinagar, Gujarat on July 04, 2022. Photo: Shuttersttock.

Hindutva civilizational populist BJP’s enforcement of digital authoritarianism in India

Yilmaz, Ihsan & Saleem, Raja M. Ali. (2022). “Hindutva civilizational populist BJP’s enforcement of digital authoritarianism in India.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). December 8, 2022. https://doi.org/10.55271/pp0017

 

Abstract

The largest democracy in the world is now moving towards authoritarianism under the Hindutva civilizational populist prime minister Narendra Modi-led Bharatiya Janata Party (BJP)’s rule. This article focuses on digital rights in India that have seen a sharp decline in recent years. It explores the transformation of the internet and social media, from a relatively open and liberal space to a restricted one. This survey of India’s digital landscape finds that the rise of civilizational populist Modi and his eight years long rule have led to an upsurge in digital surveillance and control and has fostered an environment of online harassment and bullying for those who are critical of the BJP’s views and politics. The article uses a four-level framework (Full Network, Sub-Network, Proxies, and Network Nodes) to explore digital authoritarianism by the BJP government. At each of these levels, the Hindutva populist government has closed avenues of open discussion and exchange of views by enforcing new rules and regulations.

By Ihsan Yilmaz & Raja Ali M. Saleem

Introduction

The rise of populism has slowly hijacked the digital space as a medium for forming a strong relationship with public opinion. This practice is not particular to authoritarian states or democratic ones as these boundaries are increasingly being blurred by attempts to control and influence the digital space by all governments, irrespective of their ideology or types. Over the decade, the relationship between digital space and politics has evolved from a one-dimensional relation where one endangers or compliments the other to an interplay of different social, political, and economic forces determining the outcome. This essay aims to understand this interplay by focusing on the case study of India analyzing the nature of right-wing populist digital authoritarianism. The inquiry is also useful in understanding how formal and informal changes to cyberspace enable a system where authoritarianism is maintained by the creation of an ecosystem that supports its political survival. Narendra Modi’s eight years rule provides an opportunity to study not only the formal tools of cyber authoritarianism but its justification – a toxic nexus of populism and religion. 

Human civilization entered the twenty-first century with a promise of a democratic, liberal global space where digital technologies were seen as tools that would ensure people-centric governance, improve access via e-governance, and foster connections with the citizens (Shirky, 2011). After two decades, the hopes and optimism regarding democratic development, based on the availability and easy access of digital technologies to all, have been dashed to the ground. The increase in the use of digital technologies has been accompanied by concerns regarding the misuse and manipulation of digital tools in the political space, specifically after incidents such as the Cambridge Analytica Scandal. In 2019, the Pew Research Center conducted a survey among 979 technology experts asking them about the impact of the use of technology on citizens, civil society groups, democracy, and democratic representation. Nearly half of the respondents (49 percent) said that the use of technology will mostly weaken core aspects of democracy as the misuse of digital technology to manipulate and weaponize facts will affect people’s trust in institutions and each other, impacting their views about integrity and value of democratic processes and institutions (Anderson & Rainie, 2020). 

According to Freedom House’s The Rise of Digital Authoritarianism Report, during 2017-18, 26 of the 65 countries assessed experienced a deterioration in internet freedom. Reductions in half of these countries were related to a rise in disinformation, censorship, technical attacks, and arrests of government critics in the lead-up to elections. Governments in 18 countries have increased state surveillance since June 2017. They have often avoided independent oversight and weakened encryption to gain unrestricted access to data. Thirteen countries have also blocked at least one social media or communication platform due to political and security reasons. There has also been a rise in governments manipulating social media content with pro-government commentators, bots, or trolls manipulating online discussions and content in 32 out of 65 countries. 

These alarming figures from cyberspace are in line with political realities. With growing social and economic pressures democracies around the world are struggling to remain true to their fundamental principles. Populism in its various forms is on the rise and authoritarian and illiberal practices are no longer limited to ‘fragile’ and weak democracies. Western Europe, Europe in general, the United Kingdom (UK), and the United States (US) are facing a multitude of challenges on these fronts. India, the world’s largest democracy was a symbol of progression and promise when its founding fathers, including Jawaharlal Nehru and Dr. Ambedkar, framed the construction in a secular and democratic spirit. However, India, like many other countries, is on a dangerous trajectory with its leading party, the BJP, exhibiting clear hallmarks of authoritarianism. This reality is replicated in cyberspace as well. 

In this study, digital authoritarianism in India is explored using a four-level framework: Full Network, Sub-Network, Proxies, and Network Nodes. This framework is based on the research done by (Howard et al., 2011). 

India’s Political Landscape

Bharatiya Janata Party (BJP) supporters celebrates for partys victory in the 2019 Lok Sabha polls, in Guwahati, Assam, India on May 23, 2019. Photo: Talukdar David.

Cyberspace usually mirrors the realities of the physical world. Those who are powerful in the physical world tend to dominate the virtual world too. The once celebrated status of India’s democracy is now tarnished as its large, diverse population is under constant psychological and physical threat. In Freedom House’s 2021 Democracy Under Siege report, the country has dropped from “Free” to “Partly Free” status for the first time primarily due to legal and vigilante violence against people’s right to freedom of speech and expression, escalating violence and prejudiced policies against Indian Muslims. India’s score on the Freedom of the World index, measuring civil and political liberties, dropped from 71 to 67 (Freedom House, 2021). In 2022, India’s score dropped further and declined for the fourth consecutive year to 66 (Freedom House, 2022a). While the Indian government decried the report and termed it biased, the Freedom House was not the only organization to document the decline in democratic rights in India (Scroll, 2021). According to the 5th Annual Democracy Report by the V-Dem Institute, India has been downgraded to the status of electoral autocracy (2021). This deterioration has primarily been enabled by the popularity of the right-wing Hindutva. 

While it seemingly looks attached to Hinduism, it is more of a political derivative which is roughly equivalent to Islamism. Hindutva, as mobilized by populists, is quite different from the actual faith of Hinduism itself. Hinduism is the third largest religion in the world and its followers term their devotion as Sanatana Dharma (translated as eternal order, way, or duty) rather than classifying to a strict Hindu identity. Even traditions, behaviors, and identities that are linked with a Hindu identity such as karma (causality of good actions/ideas leading to good and bad leading to bad consequences), samsara (cycle of life, death, and rebirth usually referring to the seven cycles until the final stage of release), veganism, cow-worship, idol worship, etc are not the key features of what it means to be a Hindu. There are no parameters set by the faith itself or even by the government of India that make a person Hindu on the bases of customs and traditions being practiced, rather the definition of a Hindu citizen by the government of India is one who is born of Hindu parents or who does not identify with other local religions such as Christianity, Islam, Zoroastrian, etc. This makes Hinduism both a pluralist and fluid religion, more so in comparison to the Abrahamic faiths since it is not exclusive and has a centuries-old history of inclusively embracing the edicts and principles of other religions from a higher, holistic perspective (Saleem, 2021). Hindutva, on the other hand, is an exclusive and closed ideology.

The advent of Hindutva comes from V.D Savarkar who wrote a book in the early 1920s, titled Hindutva: Who is a Hindu? which defines a Hindu as someone “who considers India to be his motherland (matrbhumi), the land of his ancestors (pitrbhumi), and his holy land (punya bhumi)” (Tharoor, 2018). Savarkar claimed that Hindus as the rightful and hereditary owners of the land, thus excluding Christians, Muslims, Jews, etc. and degrading them to the status of outsiders and enemies. This transition occurred over time under the influence of the Rashtriya Swayamsevak Sangh (RSS), a hundred years old religio-militant organization and its various affiliated bodies called the Sangh Parivar which was focused on the revival of the old “Hindu” traditions and encouraging people to adopt the Hindutva way of life. The RSS also builds a successful cultural identity of the group making its members long for a lost glorified Hindu age which came to an end due to “tyrant invaders” such as the Muslims and British. 

The Hindutva Civilizational Populism

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.

Harnessing the multi-layered insecurities, the Modi-led BJP has rooted its politics in Hindutva-driven populism. BJP’s populism is based on Hindutva and embraces not only the Hindus of India but also those living in other countries. It also draws its symbols, heroes, villains, culture, holy books, etc. from ancient Hindu civilization. Therefore, one can argue that BJP’s populism is not national but civilizational. ‘Civilizational populism’ is “a group of ideas that together considers that politics should be an expression of the volonté générale (general will) of the people, and society to be ultimately separated into two homogenous and antagonistic groups, ‘the pure people’ versus ‘the corrupt elite’ who collaborate with the dangerous others belonging to other civilizations that are hostile and present a clear and present danger to the civilization and way of life of the pure people” (Yilmaz & Morieson, 2022a; Yilmaz & Morieson, 2022b).

Under Modi’s rule, India is becoming highly discriminatory and at times violent towards “the others.” This hostility is manifested in formal authoritarianism enabled by the instrumentalization of state institutions. In this part of the article, the civilizational Hindutva populism propagated by the BJP is explained. 

Narendra Modi’s success in India has a lot with his Hindutva populist leadership and BJP’s expertise in digital media. Modi is a classic populist as he divides the nation into two groups of pure and impure people and claims that the pure people have been victims for centuries as impure people have used their innocence, purity, and good nature to subjugate them. He presents himself as someone that will make the pure people “Vishwaguru” (teacher, guru, or mentor of the world). The distinguishing feature of the pure group of people is Hinduism; impure people are non-Hindus, primarily Muslims (Yilmaz, Morieson & Demir, 2021). This deadly nexus of religion and populism is peculiar to Modi. Hindutva leadership, under various parties (Hindu Mahasabha, Bharatiya Jan Sangh, Bharatiya Janata Party, etc.) had been gradually gaining ground since the 1950s but populism was not part of its repertoire until Modi emerged on the political scene (Saleem, 2021). 

Modi won his first election in his home state Gujarat in 2002 after an anti-Muslim pogrom. Although the Indian Supreme Court acquitted Modi of all charges, there is widespread evidence of Modi’s acts of omission, if not commission, in allowing the pogrom to continue (Jaffrelot, 2003; Ghassem-Fachandi, 2012; Nussbaum, 2009). In November 2022, Amit Shah, the current Home Minister of India, Modi’s right hand man for more than two decades and co-accused in the Gujarat pogrom, gave further evidence of a planned massacre by saying in a public rally, “They tried to create a problem for Narendra Bhai [Modi] but he taught them such a lesson that they have not dared to do anything till 2022” and “But after they were taught a lesson in 2002, these elements left that path (of violence). They refrained from indulging in violence from 2002 till 2022. The BJP has established permanent peace in Gujarat by taking strict action against those who used to indulge in communal violence.” Since Muslims were the primary victims of the 2002 pogrom, it was obvious Amit Shah was referring to Muslims (Hindu Bureau, 2022). The old anti-Muslim message was given a populist twist by Modi in 2010-11 when he started concerted efforts to become the Prime Minister of India. Fortunately, for him, India had already experienced a digital revolution and was ready for a new kind of campaign.

Other political parties were no match to BJP’s successful digital campaign in 2014. Since then, during elections and at other points of political significance, the BJP has used digital alternatives along with the mainstream media (Schroeder, 2018). With extensive outreach, large funding, and little to stop them from airing controversial views, the party has gained significant clout on social media. This clout allows Modi to cultivate Hindutva populism which legitimizes the authoritarian actions of the state and creates a loyal supporter base that is not bothered about the rapidly deteriorating state of democracy and human rights. Gaining a favorable supporter base in cyberspace is important for the BJP as, according to data by the Telecom Regulatory Authority of India (TRAI), the total number of internet subscribers in India has risen to 825.30 million while broadband subscribers are 778 million at the end of March 2021 (TRAI, 2021). 

The BJP leadership has a long history of hate speeches and propaganda against religious minorities such as Muslims and Christians. This is now practiced on social media too. Social media contributes 87.4 percent of the fake news spread in India, with mainstream media only contributing 12.6 percent, producing around seven times more fake news compared to mainstream media (Al Zaman, 2021). The BJP constantly portrays minorities as enemies of the Hindu nation and casts doubts about their loyalty. When such narratives are mainstreamed, they become “truths” and legitimize the government’s questionable actions such as the passage of laws restricting inter-faith marriage or citizenship that target Muslims and poor Indians with threats of deportation. 

Similarly, News Laundry reported on the telegram network of Kapil Mishra, a BJP leader, and his ‘Hindu Ecosystem’ network that creates propaganda material and manufactures trends across social media platforms to whip up communal hatred and bigotry, and support for Hindutva (2021). The network began with Mishra tweeting the link to a membership form to join the team. The group was joined mostly by upper-caste Hindu men, growing to around 20,000 members. Mishra asked the members to subscribe to Organizer and Panchjanya, house journals of the RSS boosting the reach of the supremacist group. The Hindu Ecosystem picks up a theme to trend on Twitter each week, ready with mass propaganda and a bunch of fake news with bad aesthetics, to put the Hindutva ideology, along with a bunch of tweets that only had to be copy-pasted by the members to start a campaign. The group has been growing exponentially since then, with over 30,000 members working in a coordinated way to incite communal hatred, complete with readily shareable images, videos, and forwards to tap into the hate-network effect (Thakur & Meghnad, 2021). 

The Hindutva populist message of hatred, oppression, and discrimination embraced and mainstreamed by the BJP has also found its way into the hearts of millions of people. Exposed to these ideas many segments of the public mirror the state’s overt aggression towards “the others” within the cyber realm. There are many instances where things go beyond cyberbullying leading to actual physical attacks taking place due to the spread of news on social networking sites. In India, hate speech, false news, and misinformation shared on social media have been linked to increased violence and hatred towards non-Hindu religious groups. Specifically, WhatsApp users among a section of rural and urban upper- and middle-class Hindu men are predisposed both to believe populist disinformation and to share misinformation about “othered” and “impure” groups in face-to-face and WhatsApp networks. This discrimination culminates in the form of widespread, simmering distrust, hatred, contempt, and suspicion towards Muslims, Dalits, and non-Dalit Hindu dissenting citizens (Banaji & Bhat, 2020). 

An example of such social media-led violence can be found in incidents of lynching of Muslims and Dalits that are fueled by rumors spread on social media. Since 2015, there have been more than a hundred instances of lynching, targeting individuals from the discriminated groups (Dalits, Muslims, Christians, Adivasis) based on allegations of cow slaughter, cow trafficking, and cattle theft leading to further instances of extreme mob violence and lynching that have resulted in death and trauma. Although these victims are targeted for different reasons, these incidents have in common mobs of vigilantes who use peer-to-peer messaging applications such as WhatsApp to spread lies about the victims and use misinformation to mobilize, defend, and in some cases to document and circulate images of their violence (Banaji & Bhat, 2020). 

There is a “thematic alignment” between those who propagate and believe in conspiracy theories and populists. Both do not believe in mainstream media or the government and are paranoid – afraid of minorities, refugees, and other groups plotting against them. Their basic assumption is that the government and media are in cahoots to deceive the majority group, who are the victims (Krasodomski-Jones, 2019). Unsurprisingly, one sees conspiracy theories promoted by the Hindutva against Muslims. During the COVID-19 pandemic, conspiracy theories became viral on social media blaming Muslims for the spread of the novel Coronavirus in India. As reported by The Guardian, Mehboob Ali from Harewali was beaten mercilessly by a Hindu mob after a conspiracy theory became viral nationwide that linked the spread of the COVID-19 virus in India to a Tablighi Jamaat gathering in New Delhi. Hundreds of Tablighi Jamaat members were arrested all over India and remained in jail for months before being declared innocent by courts. There was also a concentration of attacks on Muslims in Karnataka state after an audio clip began to be shared widely over WhatsApp, urging people not to allow Muslim fruit and vegetable sellers into their areas, claiming they were spreading the virus through their produce. The hatred reached such a level that some hospitals denied treatment to Muslim Covid-19 patients (Pisharody, 2020). 

Similarly, there have been incidents of lynchings and beatings of Muslims after allegations of ‘love jihad’, whereby Muslims are accused of luring/grooming Hindu women to deceitfully convert them to Islam, spread on social media. This conspiracy has been referenced in more than 2000 tweets on social media prompted by Hindu nationalists, fueling violence and unrest since 2013, resulting in the killing of 62 people and forced displacement of over 50,000 Muslims in the northern Indian town of Muzaffarnagar (Dotto & Swinnen, 2021). 

The scope and themes of discussion in this Indian, anti-Muslim network hijack global conversations as well. As the conflict in Israel and Palestine broke out, thousands of anti-Islam and pro-Israel messages flooded Indian social media, using the conflict as a vehicle to promote Islamophobia. On May 12, 2021, an open call was launched on social media to get the anti-Muslim #UnitedAgainstJehad trending, accompanied by graphics with detailed instructions to retweet at least 40 times, alleging that radical Islamic Jihadis were much more dangerous than any pandemic. In a few hours, the likes and shares poured in and by May 13, the hashtag had already appeared over 11,000 times, producing nearly 70,000 interactions on Twitter (Dotto & Swinnen, 2021). 

This core support base for Modi and the party aids in creating an environment where authoritarianism inspires vigilantism and supports the extreme formal measures of the state. Cyberspace populated by pro-Hindutva advocates and shaped by the BJP narratives is a highly oppressive place for “the others.” Actual incidents are animated and inspired by Twitter trends and viral videos (Mirchandani, 2018)  

Digital Authoritarianism in India 

An old Indian villager login into Twitter account in smart phone at district Katni Madhya Pradesh, India on August 2019. Photo: Neeraz Chaturvedi.

Despite widespread internet access, internet freedom in India, however, remains compromised. According to Democracy Watchdog by Freedom House, internet freedom in India declined for four consecutive years until 2021. The internet freedom score improved slightly from 49 to 51 in 2022 but India is still designated as ‘Partly-Free’ (Freedom House, 2022b). During the last five years, the Indian government regularly shut down the internet to suppress protests the Citizenship Amendment Act, scrapping of the special status of Jammu and Kashmir state, Farm laws, and targeted critical voices with spyware. It also pressured international social media platforms to remove content that was critical of the government’s Hindu nationalist/populist agenda (Freedom House, 2021). This signals an increasing effort on part of the government to regulate the digital space and limit, block, and penalize those who question or oppose the party.  

Sahana Udupa (2018) argues that the Hindu nationalist BJP was the first major political party to have a social media campaign strategy. During the 2014 national election campaign, the BJP used numerous new mobilization tactics on social media that were not seen before. The branding on social and print media projected Modi as a “populist messiah of New India.” His complicity in the 2002 Gujarat massacre was downplayed. After winning the elections, the BJP established an IT cell that is the envy of other parties. Amit Shah, the then BJP President, claimed in 2018, that “it is through social media that we have to form governments at the state and national levels, by making messages going viral” (Basu, 2019). 

Swati Chaturvedi (2016), in her book “I am a Troll: Inside the Secret World of the BJP’s Digital Army” gives useful insights into the workings of the social media cell of the BJP led by Arvind Gupta, the same BJP official who was responsible for leading BJP’s 2014 election campaign. The cell runs from BJP’s headquarters located at 11 Ashoka Road in New Delhi and comprises members who ensure that certain hashtags, decided by the head, are made to trend on social media on a particular day. Each day has a different tweet agenda that is sent out to a large network of social media workers across India, mostly standard PR containing tweeting routine addresses by PM Modi, Amit Shah, and BJP Chief Ministers or creating the BJP or Modi-related trend topics. Over the years, the BJP has built a reservoir of thousands of dormant Twitter accounts to be used when needed for synchronized tweeting, along with bots controlled by the party’s central IT cell which tweet out identical messages simultaneously.

The following section explores India’s digital authoritarianism using the four-level framework.

Full Network Level Governance

Full network governance refers to a complete internet shutdown or substantial degrading of the internet (e.g. from 4G to 2G or 3G) in a region. Between 2014 and November 2022, there were 680 government-imposed internet shutdowns across India, resulting in the highest number of internet blocks in the world. In 2021, there were 101 forced internet shutdowns in India. This is a significant increase from only six and 14 shutdowns in 2014 and 2015 respectively (Internet Shutdowns, 2022). The worst example of an internet shutdown in India was the internet shutdown in Kashmir, for almost a year, after the stripping of its special status on August 5, 2019. This was done ostensibly to end violence, militancy, and online extremism in the region, however, according to most observers, it was clearly done to stifle criticism and dissent against the highly unpopular decision. Internet shutdown was imposed despite objections from human rights organizations, civil society, political parties, and even retired security officials (Shah, 2020). The shutdown continued despite concerns raised by many residents on the additional challenges it posed during the COVID-19 pandemic. 

Sub-Network or Website Level Governance 

When it comes to Sub-network level governance, the government has introduced a panoply of digital surveillance measures, normalizing the shift from targeted surveillance to mass surveillance (Mahapatra, 2021). This has been justified on the account of rising terrorism in India, especially after the Mumbai attacks of 2008. The most recent development in this realm has been the induction of a Central Monitoring System (CMS). The CMS is a surveillance system that monitors most of electronic and other communications, including phone calls on landlines and cell phones, text messages, and social media engagement. It was primarily introduced post the 26/11 terrorist attacks in Mumbai, after which a need was felt for a greater coordinator between law enforcement and security agencies. This system puts the privacy of the public at risk as a person will not know if and when their data has been intercepted and when turned into a mass surveillance practice. Large groups of people will have their data intercepted without a valid reason (Internet Freedom Foundation, 2020). 

Other than CMS, in the past few years, police have routinized the use of fingerprint and facial recognition technology (FRT) to stop and screen people on grounds of suspicion, without any evidence. Such digital surveillance enables dragnet surveillance, which makes everyone a suspect. Secondly, it also leads to datafication of individuals, turning the identity and activity of human beings into quantifiable data for governance and business purposes (Mahapatra, 2021). 

The next level of analysis is the sub-network level where websites and webpages are banned by governments. In India, websites are blocked by the central government, under Section 69A of the IT Act and the 2009 Blocking Rules, which allows the reasons for the ban to be kept confidential too. There has also been an upsurge in the number of websites blocked. A total of 6096 websites were blocked in 2021. This is low as compared to the 9849 websites banned in 2020 but considerably higher than to 633 websites banned in 2016. (Qureshi, 2022). It is worth noting that censorship and digital surveillance in India are not only limited to blaming and censoring Muslims. During the Farmer Protests, hundreds of Indian Twitter accounts that voiced support for the farmers were suspended as India’s Ministry of Electronics and Information Technology directed the company to take down accounts that had used “incendiary” hashtags during the January 26 violence, raising questions about the neutrality of Twitter when it comes to free speech in India (Rej, 2021).

Proxy or Corporation Level Governance 

The next level of analysis is proxies and corporations, especially social media websites or intermediaries, all while keeping in mind India’s powerful position as having the third-largest Twitter users in the world (behind the US and Japan), the largest number of Facebook users in the world, and largest WhatsApp market in the world (Buchholz, 2021). Such a big consumer base puts India in a dominant position in the international market, forcing intermediaries to accept its advice even if it goes against their rules and individual privacy.

Under the recent restrictive Information Technology Rules 2021, social media platforms’ freedom to operate and immunity from prosecution (because of what someone has written or posted on their websites) have been greatly reduced. Social media intermediaries are now required to remove content identified as illegal by the government within three days. They are also required to provide user information to law enforcement officials. For this, they need to increase their data retention period to 180 days, increasing the costs of noncompliance for these global firms, thereby putting end-to-end encryption at risk. 

Pal (2021) elaborates that the intermediaries are required to appoint three officers: a) a Chief Compliance Officer who shall be responsible for compliance with the Information Technology Act and the rules framed there under, b) a Nodal Contact Person who shall be responsible for communication with law enforcement agencies, and c) a Resident Grievance Officer who shall be responsible for the grievance redressal mechanism. All these officers are required to be residents of India. Another obligation cast upon these intermediaries is to enable the identification of the ‘first originator’ of any information on their platform. Simply put, this means that an intermediary, like Facebook or Twitter, would be open for liability if a third-party user posts unlawful content on their platforms (The Wire, 2021; Pal, 2021). 

Apart from endangering the privacy of users, these rules directly put the users’ freedom of expression at risk. These rules also restrict companies’ discretion in moderating their own platforms and create new possibilities for government surveillance of citizens, threatening the idea of free and open internet (Rodriguez & Schmon, 2021). The 2021 Rules also require all intermediaries to remove restricted content within 36 hours of knowing of its existence by a court order or notification from a government agency, with noncompliance resulting in penal consequences (Rodriguez & Schmon, 2021).

The manifestation of this law can be seen in the following examples. During the COVID-19 crisis in 2021, the Indian government made an emergency order to censor tweets criticizing the government for its negligence and inefficiency in combating the virus. This specifically referred to a tweet from a politician in West Bengal holding Prime Minister Modi directly responsible for Coronavirus deaths, and from an actor criticizing PM Modi for holding political rallies while the virus raged, raising concerns about the government`s obsession with political supremacy and censorship during a public health crisis (BBC, 2021). Such requests by the government to block content on Twitter peaked in the aftermath of the revoking of Articles 35A and 370, related to Kashmir, as already discussed, with Modi’s government issuing its highest-ever number of monthly blocking orders to Twitter, with all of the censorship requests aimed at Kashmir-related content. On August 11 and August 12, 2020, Twitter was asked to take down eight accounts, including some Pakistani and Kashmir-based accounts claiming that they were “circulating fake news” and that the language used was a “clear indication” that they were either being run by the ISI or the Pakistan Army” (Srivas, 2020). The tensions also escalated due to the recent mass protest movement by farmers against three farm laws that renewed criticism of Modi’s regime, to which the government responded with hundreds of takedown orders to Twitter. The platform initially resisted, but later complied with many of the requests and blocked some 500 accounts permanently (Christopher & Ahmad, 2021).

Twitter and other intermediaries have faced increasing pressure, many call it intimidation, from the Indian government to comply. In a November 2022 article, Time magazine called it “Twitter’s India problem.” There have been raids, court cases, and the threat of arrests. Twitter has tried to walk a thin line in India. It has increased its compliance but has also tried not to become too servile. Since the implementation of new rules, it has deferred to Indian government “requests” for the removal of posts, blocking of accounts, revealing user information, etc. According to Twitter’s transparency report, it complied with only 9.1 percent of requests to remove the content in the six months before the new rules came into force. Since then, Twitter has compiled with 19.5 percent of requests, more than double the previous percentage. During the same period, Twitter became much more amenable to revealing user data. It complied with almost ten times as many government requests for private information. However, Twitter has also tried to remain independent by filing a lawsuit in July 2022 against the demand of the government to remove 39 tweets and accounts (Perrigo, 2022). In 2022, the Indian government has also come up with a new Digital Personal Data Protection Bill that further increased the government’s power on the transfer of data and virtual communications (Saran, 2022).

Network-Node or Individual Level Governance 

India is the world’s third largest Twitter market. Photo: Koshiro K.

Coming to individual-level internet governance in India, the primary targets are journalists and social media activists resulting in arrests under terror or treason charges. India’s rank on the World Press Freedom Index has decreased from the 133rd position in 2016 to the 142nd position in 2021 and the 150th position in 2022 (The Quint, 2022). India is among the countries categorized as “bad” for journalism and is considered one of the most dangerous countries for journalists (Kaushik, 2021). In July 2021, India was engulfed in the Pegasus spyware scandal. Pegasus is a spyware, made by an Israeli company, that was used to spy on journalists, political opponents, foreign leaders, military officials, etc. It was sold only to governments to supposedly control terrorism and other illegal activities. However, Modi’s government, like many other governments, bought this spyware to spy on anyone it considered a threat (Basak, 2022). 

Journalists, particularly Muslim journalists, are under consistent threat of arrest and courts have provided constitutional protection in a few cases. National and state governments regularly file cases against Journalist Rana Ayyub for disturbing communal harmony when she exposes BJP’s Hindutva cadres’ excesses. In June 2022, Delhi state police arrested Zubair, owner of Alt News, a prominent fact-checking website, over a four-years old post. Siddique Kappan was arrested in October 2020 when he was trying to cover a murder and rape case. After struggling through lower courts for two years, he was granted bail by the Supreme Court of India but before this verdict, the state filed another lawsuit, and he is still in jail (Freedom on the Net, 2022; Mamta, 2022). In March 2022, three Kashmiri students remained in jail for five months under sedition charges for allegedly sending anti-India WhatsApp messages after Pakistan’s victory in a cricket match. They have been granted bail, but their future remains precarious as the case is still to be decided (Jaiswal, 2022).

Conclusion

The article analyzed and examined the law, rules, and regulations which the BJP government uses to control cyberspace. This was carried out by using the four levels of network analysis. In India surveillance, blockage, censorship, and legal actions for cyber activities are all regulated under legal frameworks that have been tailored to support the BJP’s undemocratic transgressions. The article focused on analyzing the multifaceted and layered populist usage of cyberspace by the BJP in India and its impact on their Hindu base as well as on “the others.” We find that civilizational authoritarian populism in India has spread like wildfire which makes it quite a volatile society both offline as well as online. Both these spaces intersect and influence each other. The once democratic and plural country has transformed into a breeding ground for extremism, repression, and violence. 

Targeting religious minorities has now become the most dominant theme on Indian social media. As discussed, the virtual hate, propagated by the BJP, eventually transcends into real life in instances of violence targeting these groups. The state-led cyber oppression emboldens many to not only embrace these narratives online but also to be violent against “the others.” This violence or vigilantism is not limited to online harassment but frequently results in the death of the intended targeted communities. 

Overall, our analysis has shown that civilizational populist digital authoritarianism in India has recently become more prominent. Since Modi’s ascend, India has experienced a decline in internet freedom and has also lost its status as a vibrant democracy. Modi has built a strong digital presence around the country in four main ways:

  • The BJP has established a top-down, organized social media presence model, controlled by the BJP IT Cell in New Delhi. The IT Cell commands thousands of paid and unpaid volunteers and bots who share posts and tweets. These posts/tweets follow specific themes that are decided by the party leaders and involve targeting political opponents, harassing religious minorities, and spreading propaganda and fake news. 
  • The BJP government has introduced a set of rules and regulations to increase its digital oversight which augments its control over social media networks and coerces the latter into complying with the government’s narrative if they are to thrive in India. Some recent developments in this regard include the introduction of the Central Monitoring System (CMS) and the new rules Information Technology Rules, 2021. 
  • As India has one the largest number of social media users in the world, the BJP government enjoys preferential treatment from social media platforms that have a history of giving in to BJP’s concerns and removing content that is undesirable to the BJP.
  • As a spillover of the BJP authoritarianism, the Hindutva voter base has also accepted and enacted the state’s populist authoritarianism in both online and physical space.

Emerging from these factors, the digital landscape in India has become increasingly intolerant.


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