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Enemies Inside: European Populism and Dimensions of Euroscepticism

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

 

Abstract

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

Keywords: populism, Euroscepticism, EU crises

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

 

By Ana Paula Tostes*

Introduction

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

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

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

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

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

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

EU Contestation and Populism

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

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

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

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

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

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

Theoretical and Conceptual Framework

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

Euroscepticism and Populisms

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Analysis & Discussion

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

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

Selection Criteria and the Lists of Political Parties

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

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

Table 1- List of far-left parties

Country Political parties* Lifetime (first year they received votes/or the few years in which the party received votes)*
Austria N/A N/A
Belgium N/A N/A
Denmark N/A N/A
Finland N/A N/A
France La France Insoumise (FLI/FI)Left Front since 2017since 2012
Germany Die Linke since 2009
Greece SYRIZA since 2004
Ireland United Left Alliance (more traditional left) since 2011
Italy M5SPRCProletarian Democracy since 20131992-20061983, 1987
Luxembourg N/A N/A
Netherlands N/A N/A
Portugal B.E. since 1999
Spain PodemosUnidos Podemos (electoral alliance of left-wing parties) 2015since 2016
Sweden N/A N/A
United Kingdom N/A N/A

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

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

Table 2- List of far-right parties

Country Political parties* Life time (first year receiving votes/or the few years in which they received votes)*
Austria FPÖBZÖ since 1979since 2006
Belgium VB (Vlaams Blok/Vlaams Belang)LDD (Lijst Dedecker)PPNational Front  since 19812007, 2010since 20101991-2007
Denmark Z (Fremskridtspartiet)DFP  since 1981-1998since 1998
Finland Finnish Rural party (joined to Finns Party)True Finns/ Finns Party 1979-1995 since 1999
France National Front  since 1986
Germany REPNPDAfD 1990, 1994, 1998since 2005since 2013
Greece LAOS  since 2004 
Ireland N/A N/A
Italy LN (LN/MA, 2006)FT  since 19921996, 2008
Luxembourg ADRNM since 19891989-2004
Netherlands LNLVFPVVCD 20022002-2003since 20061994
Portugal N/A N/A
Spain N/A N/A
Sweden SDND  since 20021991-1994
United Kingdom UKIP since 2001 

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

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

Populist Characteristics and Their Impact on Support for the EU

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Concluding Remarks

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

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

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

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


 

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


 

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Footnotes

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

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

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

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

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

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

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

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

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

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

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

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


 

Table of Abbreviations

CEBRI            Brazilian Center of International Relations

EU                   European Union

EP                   European Parliament 

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

FLP                 Far-left parties

FRP                 Far-right parties

FUB                Free University of Berlin

GAL                Green/alternative/libertarian

GDP                Gross Domestic Product

GIGA              German Institute of Global and Area

IMF                 International Monetary Fund

MSU               Michigan State University

NRP                National Renewal Party

JMC                Jean Monnet Chair 

TAN                Traditional/authoritarian/nationalist

UERJ              Rio de Janeiro State University

USP                 University of São Paulo 

Social Media

How Identity Shapes Perception in a Polarized World: Insights from an Online Survey Experiment with AI-Enhanced Media

Who do people trust in politics, and why? Our online survey experiment reveals that trust and credibility are driven less by emotional victimization narratives and more by partisanship. Political messages resonate most when they align with the audience’s ideological beliefs, overshadowing the impact of emotional appeals. These findings highlight the power of identity in shaping perceptions and the challenges of bridging partisan divides in today’s polarized landscape. Tailored messaging that speaks to shared values remains key to building trust and engagement.

By  Ihsan Yilmaz, Ana-Maria Bliuc & Daniel S. Courtney*  

Introduction: A New Battleground for Ideas

In today’s hyperconnected world, the arena of political debate has shifted from parliaments and rallies to the digital stage of social media. Here, every post has the potential to build trust or spark outrage, amplifying voices and emotions in ways that redefine public discourse (Huszár et al., 2021; Yarchi et al., 2020). Our study examines this dynamic space, exploring how political affiliation and narratives of victimhood shape perceptions of credibility and emotional engagement.

At the heart of this research lies a fundamental question: “How do people decide whom to trust?” Furthermore, we ask, “How do identity and emotion shape these judgments?” To explore these questions, we conducted an experiment that reflects the digital realities of political communication. Using AI-generated posts, participants were exposed to messages from representatives of two ideologically distinct UK political parties: the right-wing populist Reform UK and the progressive Green Party. Some posts portrayed the communicators as victims of political persecution, while others focused solely on party platforms. By combining new technology with real-world political dynamics, the study examines the intersection of emotion, trust, and identity. As social media increasingly becomes the dominant arena for political persuasion (De Zúñiga et al., 2022a, 2022b), understanding how these factors influence public opinion is essential for addressing the challenges of modern democracy.

The Online Survey Experiment

Imagine scrolling through your social media feed, where political messages compete for attention amid a sea of hashtags and soundbites. This study aimed to replicate that environment by exposing participants to custom-designed posts that mirrored the type of content people encounter daily on platforms like X. After engaging with these posts, participants provided their reactions through a survey, enabling us to measure two critical factors: the extent to which they trusted the messages and their emotional responses.

The experiment was designed to explore the relationship between political affiliation and emotional appeals. To achieve this, we introduced a fictional candidate representing either the Green Party or Reform UK. The fictional candidate either portrayed themselves as a victim of political persecution or focused solely on communicating their party’s agenda, avoiding any mention of personal hardship. This deliberate design allowed us to investigate how the intersection of identity politics, emotional narratives, and party alignment shapes perceptions of trust and credibility in the digital age.

By simulating the dynamics of online political discourse, the study offers insights into how emotional and ideological cues influence the way people perceive and engage with political messaging. In a world where social media serves as the primary battleground for political persuasion, understanding these mechanisms is more critical than ever.

Trust and Emotions in A Polarized World

In the polarized world of politics, trust and credibility are often elusive goals. Our preliminary findings offer intriguing insights into what makes political messages resonate—or fail—depending on the audience. Messages framed as coming from a Green Party candidate consistently inspired higher trust and credibility compared to those attributed to a Reform UK candidate, particularly among our predominantly left-leaning sample. This trend held true regardless of whether victimization narratives were employed. In essence, partisanship outweighs narrative.

Interestingly, our findings suggest that victimization narratives—often a powerful emotional tool in political rhetoric—didn’t significantly influence trust or credibility within the same political frame. Instead, political ideology appears to be an effective barrier to rhetorical strategy, lending credence to the idea of partisans being stuck in echo-chambers, preventing them from accepting opposing messages.

But there’s another layer to this story: political alignment. For left-leaning individuals, the Green Party’s message was consistently rated as more trustworthy and credible than Reform UK’s, across all scenarios. On the other hand, right-leaning individuals were less swayed by the policy frame, though they showed a slight preference for Reform when victimization narratives were included. This dynamic highlights how deeply our ideological beliefs shape the way we perceive political communication, with certain rhetorical strategies being effective for some but not others.

These findings carry a potentially important lesson for political strategists and communicators. Tailoring messages to match the values and priorities of a target audience is not just effective—it’s essential. While the Green Party’s approach seemed to appeal broadly, Reform struggled to build credibility, especially among left-leaning individuals. Furthermore, it seems that relying on victimization narratives alone may not be enough to shift perception among those not already susceptible to such rhetoric. Ultimately, it’s more likely that the strength of the policy message and its alignment with the audience’s worldview could make the real difference.

These preliminary findings are interesting because they remind us that politics isn’t just about policies; it’s about people. To win trust and build credibility, politicians need to understand the hearts and minds of those they seek to persuade. And that means crafting messages that resonate not only with their base but with the broader public.

Implications for Politics and Polarization

In an era of deepening political divides, understanding the dynamics of trust and credibility in communication is essential. This study highlights a key insight: the identity of the messenger often outweighs the content of the message. For political actors, this reality carries significant implications, particularly in creating narratives that resonate across ideological lines.

Reassessing Victimhood Narratives

While victimhood is often portrayed as a powerful rhetorical device (Armaly & Enders, 2021; Hronešová & Kreiss, 2024), this research suggests that its impact on trust and credibility may be overstated, particularly when the core message lacks alignment with the audience’s values. Although victimization can evoke empathy, it is not a panacea for overcoming ideological divides. Rather than relying on emotional appeals, politicians must recognise that the framing of their policies—and their alignment with the audience’s worldview and expectations—plays a far more critical role in shaping (positive) perceptions.

The Polarizing Force of Echo Chambers

The findings also bring to attention the risks of echo chambers. People are far more likely to trust narratives that align with their political affiliations, reinforcing a selective feedback loop that limits exposure to diverse perspectives. This dynamic can deepen polarisation, narrowing opportunities for meaningful dialogue (Bliuc et al., 2024). As trust becomes a partisan commodity, the gap between ideological groups grows, making it increasingly difficult to foster a shared sense of reality.

The Emotional Costs of Division

The emotional divide between ideological camps is another sobering takeaway. Messages from one’s political in-group are often met with admiration and pride, while those from the out-group trigger anger and distrust. This emotional schism exacerbates societal divisions, perpetuating cycles of antagonism (Harteveld, 202; Whitt et al., 2020). Over time, these entrenched emotional responses weaken the potential for compromise, dialogue, and understanding.

A Broader Context of Political Messaging

Beyond immediate political debates, the study hints at broader social trends, including the role of nostalgia and perceived cultural threats. Those who feel their heritage or values are under siege may be particularly vulnerable to messaging framed around urgency or loss. In this context, the study shows a troubling tendency in modern politics: the weaponization of emotion (see also Hidalgo-Tenorio & Benítez-Castro, 2021). When political narratives prioritize emotional impact over substantive discussion, the space for genuine policy debate diminishes.

Concluding Remarks: Toward a Healthier Democracy

If we are to support a more informed and less polarized democracy, we must move beyond strategies that merely stoke division. This begins with critical media literacy: citizens must learn to question not only the content of political messages but also the emotional appeals embedded within them. For political leaders, the challenge lies in promoting narratives that resonate without exploiting emotions or deepening divides. Authenticity, truthfulness, and a commitment to civil disagreement should guide political communication.

Overall, political narratives are likely to achieve their greatest impact when they resonate strongly with a partisan audience by aligning with its values, beliefs, and identity. Such tailored appeals foster emotional engagement and reinforce shared purpose among supporters. Without this initial alignment, narratives will likely fail to mobilize the base or sustain its commitment.

At its heart, this research reflects an increasing complexity of the relationship between emotion, trust, and political identity. It reminds us that our perceptions of credibility are shaped as much by how we feel as by what we hear. To navigate the volatile waters of modern politics, we must prioritize intellectual humility and create spaces for open dialogue. Only by bridging ideological divides can we build a society where trust transcends partisan loyalties, paving the way for a more inclusive and informed democracy.


 

Funding: This work was supported by the Australian Research Council [ARC] under Discovery Grant [DP220100829], Religious Populism, Emotions and Political Mobilisation and ARC [DP230100257] Civilisationist Mobilisation, Digital Technologies and Social Cohesion and Gerda Henkel Foundation, AZ 01/TG/21, Emerging Digital Technologies and the Future of Democracy in the Muslim World.


 

(*) Daniel Sebastian Courtney is a PhD candidate in Psychology at the University of Dundee, focusing on the impact of publicly sharing opinions on overconfidence. His research interests include social media behavior, conspiracy ideation, misinformation, polarization, and nationalism. He holds an MSc in Developmental Psychology from the University of Dundee, with a dissertation on nonlinguistic context effects on reading times in social media posts, and an MA in Applied Linguistics from the University of Birmingham, where he explored metaphor and metonymy in English and Japanese. Courtney has published on vaccine hesitancy and collective action, and has extensive teaching experience in psychology and English, including positions at Meiji Gakuin, Sophia, Obirin, and Josai International universities in Japan.


References

Armaly, M., & Enders, A. (2021). ‘Why Me?’ The Role of Perceived Victimhood in American Politics. Political Behavior, 44, 1583 – 1609. https://doi.org/10.1007/s11109-020-09662-x.

Bliuc, A. M., Betts, J. M., Vergani, M., Bouguettaya, A., & Cristea, M. (2024). A theoretical framework for polarization as the gradual fragmentation of a divided society. Communications Psychology2(1), 75. https://doi.org/10.1038/s44271-024-00125-1

De Zúñiga, H., González-González, P., & Goyanes, M. (2022a). Pathways to Political Persuasion: Linking Online, Social Media, and Fake News With Political Attitude Change Through Political Discussion. American Behavioral Scientist.https://doi.org/10.1177/00027642221118272.

De Zúñiga, H., Marné, H., & Carty, E. (2022b). Abating Dissonant Public Spheres: Exploring the Effects of Affective, Ideological and Perceived Societal Political Polarization on Social Media Political Persuasion. Political Communication, 40, 327 – 345. https://doi.org/10.1080/10584609.2022.2139310.

Harteveld, E. (2021). Fragmented foes: Affective polarization in the multiparty context of the Netherlands. Electoral Studies. https://doi.org/10.1016/J.ELECTSTUD.2021.102332.

Hidalgo-Tenorio, E., & Benítez-Castro, M. (2021). Trump’s populist discourse and affective politics, or on how to move ‘the People’ through emotion. Globalisation, Societies and Education, 20, 86 – 109. https://doi.org/10.1080/14767724.2020.1861540.

Hronešová, J., & Kreiss, D. (2024). Strategically Hijacking Victimhood: A Political Communication Strategy in the Discourse of Viktor Orbán and Donald Trump. Perspectives on Politics. https://doi.org/10.1017/s1537592724000239.

Husz’ar, F., Ktena, S., O’Brien, C., Belli, L., Schlaikjer, A., & Hardt, M. (2021). Algorithmic amplification of politics on Twitter. Proceedings of the National Academy of Sciences of the United States of America, 119. https://doi.org/10.1073/pnas.2025334119.

Whitt, S., Yanus, A., Mcdonald, B., Graeber, J., Setzler, M., Ballingrud, G., & Kifer, M. (2020). Tribalism in America: Behavioral Experiments on Affective Polarization in the Trump Era. Journal of Experimental Political Science, 8, 247 – 259. https://doi.org/10.1017/XPS.2020.29.

Yarchi, M., Baden, C., & Kligler-Vilenchik, N. (2020). Political Polarization on the Digital Sphere: A Cross-platform, Over-time Analysis of Interactional, Positional, and Affective Polarization on Social Media. Political Communication, 38, 98 – 139. https://doi.org/10.1080/10584609.2020.1785067.

Turkish President Recep Tayyip Erdogan addresses a rally organized by the Justice and Development Party (AKP) at Istanbul Ataturk Airport ahead of the local elections in Istanbul, Turkey on March 24, 2024. Photo: Tolga Ildun.

The Transmission of Nostalgia, Threat and Unity in Populist Communication: Using AI to Analyze Erdogan and Supporters’ Speech

How does Erdogan’s populist rhetoric resonate with his supporters? Our study dives into his use of nostalgia, threat, and unity to rally his base. We found that while Erdogan and his followers align on “threat” messaging—framing enemies as existential dangers—supporters amplify this far more than his calls for unity. Nostalgia for Turkey’s Ottoman past adds a powerful emotional pull, fueling his vision of a revived Islamic identity. These findings reveal how populist language not only connects leaders to their base but also reshapes grassroots narratives, driving division and loyalty in equal measure.

By Matthew J. Belanger*, Ana-Maria Bliuc, John Betts** & Ihsan Yilmaz 

Populist movements have reshaped politics worldwide, and language lies at their heart. This study explores how rhetoric may drive these movements by focusing on Recep Tayyip Erdogan, Turkey’s President, and examining three key strategies in his communication style. Crucially, it also looks at how these strategies echo in the voices of his supporters.

Populism is often defined as a specific political communication style that emphasizes proximity to the “people,” takes an anti-establishment stance, and stresses the homogeneity of the people by excluding certain segments or subgroups of the public (Jagers & Walgrave, 2007). Populist communication is typically polarizing (Bliuc et al, 2024) and juxtaposes the virtuous “people” against a “corrupt elite,” portraying the people as the sole legitimate source of political power (Bonikowski & Gidron, 2016). It combines key messages (content) with stylistic devices (form), often using social media platforms rather than traditional media (Engesser et al., 2017; Ernst et al., 2019).

Moreover, populism is often used as a strategic tool by political challengers, particularly those distant from the center of power, to mobilize support by positioning themselves as outsiders (Bonikowski & Gidron, 2016). Populist communication styles can be understood through the dimensions of identity construction, rhetorical style, and media relationship, and they can influence power relations and political actors of both right and left (Block & Negrine, 2017).

Erdogan has long been established as a populist leader. His communication during critical national events from 2013 to 2023 (for example, national and local elections, the 2016 coup attempt, or the 2017 constitutional referendum) provides an opportunity to understand what rhetorical constructions are present in his discourse and how they can be transmitted and reflected among the population.

Nostalgia has been well-documented in populist rhetoric and typically idealizes collective memories from a supposed golden age (Kenny, 2017; Karakaya, 2018; Elçi, 2021; Menke & Wulf, 2021). Threat, or division, is a further rhetorical device that describes external or internal dangers to create solidarity among supporters as well as a sense of urgency, with xenophobia and racism typically supporting such developments (Rydgren, 2003).

This paper investigates how such rhetorical devices manifest in the rhetoric of both Erdogan and his supporters. Using a combination of thematic analysis and machine learning, we analyze speeches from Erdogan alongside interview data from his grassroots supporters. This study uniquely addresses both the supply of political narratives (the leader’s messaging) and the demand for these narratives (the grassroots reception and reproduction). This allows for a direct comparison of how Erdogan’s language resonates with and influences his supporters.

Erdogan’s Populism

Erdogan’s leadership has reshaped Turkey’s political landscape through a distinctive form of populism often referred to as “civilizational populism.” As the leader of the ruling Justice and Development Party (AKP), Erdogan has framed political conflicts as existential struggles between civilizational identities, casting himself and his party as defenders of Islamic values against the perceived encroachments of secular and Western influences (Yilmaz & Morieson, 2022).

Erdogan’s populist narrative constructs a stark dichotomy between the “righteous people” and the “corrupt elite.” The latter, often characterized as Westernized secularists, are portrayed as detached from Turkey’s authentic Islamic identity (Yilmaz, 2021). These narrative leverages historical grievances, particularly the exclusion of religious conservatives during the Kemalist era, to rally support (Morieson et al., 2024). By drawing upon Turkey’s Ottoman-Islamic heritage, Erdogan positions himself within a broader narrative of resistance against Western hegemony and secular modernity, aligning his leadership with the defense of an Islamic civilization (Yilmaz & Morieson, 2023; Morieson et al., 2024).

Central to Erdogan’s rhetoric is the portrayal of Turkey as besieged by both external adversaries and internal subversives. He often attributes domestic challenges to foreign conspiracies and malign influences, framing himself and his administration as the bulwark against these existential threats (Yilmaz & Shipoli, 2021; Yilmaz et al., 2021). This narrative fosters a siege mentality, consolidating support through fear and the promise of protection (Tas, 2020; Yilmaz & Morieson, 2023).

Following the failed 2016 coup attempt, Erdogan framed the incident as a plot by foreign and domestic enemies, thereby justifying widespread purges within the state and society (Yilmaz, 2021). He depicted the AKP as the ultimate safeguard of Turkey’s sovereignty and Islamic values, branding critics and opponents as traitors and adversaries of both the state and religion (Tas, 2020). He emphasizes national unity, urging all segments of society to come together under his leadership to strengthen Turkey’s cohesion. He calls for solidarity against perceived enemies, emphasizing the need to transcend ethnic, sectarian, and ideological divides to protect the “true people” of Turkey led by himself. By framing himself as the sole political force capable of safeguarding this unity, Erdogan consolidates his support base while marginalizing dissenters as disruptors of national harmony (Yilmaz & Bashirov, 2018; Yilmaz & Morieson, 2023).

Erdogan frequently evokes a romanticized restorative nostalgic vision of the Ottoman Empire, portraying it as a pinnacle of Islamic grandeur and cultural richness. This deliberate invocation of the past serves to cultivate a collective yearning among supporters for a return to Turkey’s former glory (Karakaya, 2018; Elçi, 2021; Yilmaz, 2021). By aligning his leadership with this illustrious heritage, Erdogan crafts a narrative suggesting his governance continues the Ottoman legacy, aiming to reestablish Turkey’s prominence on the global stage (Yilmaz & Bashirov, 2018; Yilmaz & Morieson, 2022).

The Study – What We Did

Our study forms part of an Australian Research Council Discovery Grant project, led by Ihsan Yilmaz and Ana-Maria Bliuc. As a component of the broader project, Erdogan’s speeches from 10 significant national events between 2013 and 2023 were systematically collected. Additionally, 52 of his supporters in Istanbul were interviewed using semi-structured format. The interviews were transcribed and translated into English. The data gathered from Erdogan’s speeches and interviews forms the foundation of our study.

The language analysis was conducted in two primary stages. An inductive thematic analysis was first performed to manually identify examples of two a priori rhetorical devices: nostalgia and threat. These two themes were then used as inputs into a seeded sequential Latent Dirichlet Allocation (LDA) model (Watanabe & Baturo, 2024) which was then used to identify language (words) associated with themes in Erdogan’s speeches. This process also revealed a third residual rhetorical device present in his discourse: unity.

Using a dictionary of thematic labels (terms related to each rhetorical device) identified using LDA, zero-shot text classification (Alcoforado et al., 2022) was then used to identify the presence of these key rhetorical sentiments in Erdogan’s speeches and his supporters’ discourse. The analysis used the xlm-roberta-large-xnli classification model (Hugging Face, 2024; Conneau, 2018) to categorize sentences into the predefined themes: Unity, Nostalgia, Threat, or None, depending on their thematic alignment. A confidence threshold of 0.85 was set to ensure classification accuracy whereby sentences above this threshold were deemed to contain these themes. The comparative analysis then identified the thematic alignment between the leader’s rhetoric and his supporters’ discourse, highlighting similarities and differences in the prevalence of the three rhetorical themes.

Results & Implications

This research quantitatively evaluates the rhetorical alignment and divergence between a populist leader and his supporters. The findings reveal that Unity (8735 sentences; 8.41%) and Threat (8500 sentences; 8.19%) were the most prevalent rhetorical devices in Erdogan’s speeches, with Nostalgia being comparatively less prominent (506 sentences; 0.49%).

Examining the sentences identified as Nostalgia, Unity, and Threat over time, it appears that the proportions of all three remained relatively consistent over time, apart from 2016 which had the highest proportion of threat discourse (i.e., during the 2016 coup).  See Figure 1 below.

Figure 1. Proportion of Unity, Threat, and Nostalgia discourse within Erdogan’s speeches over time.

Similarly, the interview data from his supporters shows Threat (1563 sentences; 5.51%) as the dominant rhetorical device, followed by Unity (700 sentences; 2.47%) and Nostalgia (52 sentences; 0.18%). These results indicate both alignment and divergence between Erdogan and his supporters, with alignment in the overall prevalence of Threat and Nostalgia, but a notable divergence in the frequency of Unity rhetoric.

The findings suggest that supporters may either amplify threat rhetoric while deprioritizing or underutilizing unity-based messaging. This could reflect a selective resonance with certain aspects of Erdogan’s rhetoric. Threat amplification (i.e., conflict-oriented narratives) may signal the emotional or strategic appeal of threat rhetoric within populist movements, while less emphasis on unity could indicate that it has limited perceived relevance or applicability in grassroots contexts.

This combination of alignment and divergence demonstrates a bit of a dichotomy with respect to rhetorical transmission. On one hand, the alignment demonstrates how populist rhetoric enters supporters’ discourse, and embeds themes of exclusion, moral division, and collective identity into their language. But, on the other hand, the divergence shows that supporters may prioritize certain themes over others based on their own interpretations or circumstances. It could also be the case that unity messaging does not carry the same level of emotional urgency that threat-based rhetoric does. While unity messaging is often framed as positive and affirming, it can lack the intensity that divisive and threatening language provides. Threat rhetoric, on the other hand, inspires more emotional responses such as fear and anger, which are more likely to provoke immediate and powerful reactions. This emotional charge may make threat-oriented messages more compelling and memorable, especially in the context of populist movements where a sense of crisis or danger is central to the narrative.

Through representations of nostalgia, threat, and unity, Erdogan builds a collective identity that contrasts many virtuous “people” with corrupt elites and this method reflects the key themes of populist communication. Our study shows that these themes are not only present in Erdogan’s speeches but are also, somewhat proportionally, internalized and reproduced in the language of his supporters. The language used by political leaders can be viewed as a tool for identity formation, as it can become embedded into the daily speech and thoughts of their followers, as demonstrated within this study. This promotes feelings of solidarity, legitimizes political power, and motivates action.

Overall, our findings show that political leaders can sustain influence over their supporters through carefully crafted rhetorical constructions that resonate with their audience’s values, emotions, and social identities. While far-right populist leaders may claim to promote unity and cohesion, their strategies often involve exploiting social divisions and consolidating national identity in ways that can ultimately reduce social trust and increase tensions between groups (Jay et al., 2019). For example, populism’s rise is closely linked to xenophobia and political violence through mechanisms of power consolidation, symbolic violence, and socio-political grievances. On top of this, nostalgic constructions create a narrative that contrasts a glorified past with a troubled present, which can further cause unrest. Understanding these dynamics is essential for addressing the challenges posed by populist movements and mitigating their impact on society.


 

Funding: This work was supported by the Australian Research Council [ARC] under Discovery Grant [DP220100829], Religious Populism, Emotions and Political Mobilisation and ARC [DP230100257] Civilisationist Mobilisation, Digital Technologies and Social Cohesion and Gerda Henkel Foundation, AZ 01/TG/21, Emerging Digital Technologies and the Future of Democracy in the Muslim World.


 

(*) Dr Matthew J. Belanger is a Lecturer in the Department of Sociology, Social Policy, and Criminology at University of Stirling, United Kingdom. He serves on the research advisory board at the Recovery Outcomes Institute and is on the board of directors at Recovery Scotland. He has a BSc in Kinesiology (2017) from the University of Massachusetts – Amherst, an MSc in Brain Sciences (2019) from the University of Glasgow, and a PhD in Addiction Psychology/Data Science (2024) from the University of Dundee, where he studied biopsychosocial factors influencing addiction recovery. Previously, he worked as a research scientist in the Department of Psychiatry and Psychotherapy at Universitaetsklinikum Carl Gustav Carus in Dresden Germany, undertaking research concerning environmental influences on behaviour. Beyond addiction recovery, Belanger’s interdisciplinary research also heavily involves the application of machine learning in sociological and political contexts.

(**) Dr. John Betts is a Senior Lecturer in the Department of Data Science & AI at the Faculty of Information Technology, Monash University, Australia. He holds a PhD in Operations Research from Monash University, alongside qualifications in statistics, mathematics, and education. His expertise lies in computational modeling, optimization, simulation, and data science, with applications spanning social sciences, medicine, and manufacturing. His research has made significant contributions to areas such as online political behavior, prostate cancer treatment, and Just-in-Time (JIT) manufacturing. Noteworthy collaborations include studies on the influence of online influencers in societal polarization and the effects of local socio-political events on far-right online communities.


 

References

Alcoforado, A., Ferraz, T. P., Gerber, R., Bustos, E., Oliveira, A. S., Veloso, B. M., … & Costa, A. H. R. (2022) ‘ZeroBERTo: Leveraging zero-shot text classification by topic modeling’, International Conference on Computational Processing of the Portuguese Language, pp. 125-136. Cham: Springer International Publishing.

Bliuc, A-M., Betts, J. M. & Yilmaz, I. (2024) ‘Agent-Based Simulation and Linguistic Analysis of Populist vs. Non-Populist Rhetoric: Insights on Polarization and Cohesion’, European Center for Populism Studies. Available at: www.populismstudies.org/ (Accessed: 6 December 2024).

Block, E. & Negrine, R. (2017) ‘The populist communication style: Toward a critical framework’, International Journal of Communication Systems, 11, pp. 178-197.

Bonikowski, B. & Gidron, N. (2016) ‘The populist style in American politics: Presidential campaign discourse, 1952–1996’, Social Forces, 94(4), pp. 1593-1621.

Conneau, A., Khandelwal, K., Goyal, N., Chaudhary, V., Wenzek, G., Guzmán, F., … & Stoyanov, V. (2020) ‘Unsupervised Cross-lingual Representation Learning at Scale’, Proceedings of the 58th Annual Meeting of the Association for Computational Linguistics, pp. 8440–8451. Association for Computational Linguistics.

Elçi, E. (2021) ‘Nostalgia as a Political Tool: The Use of Ottoman Imagery in Turkish Populism’, Middle East Critique, 30(1), pp. 47–62.

Engesser, S., Ernst, N., Esser, F. & Büchel, F. (2017) ‘Populism and social media: How politicians spread a fragmented ideology’, Information, Communication & Society, 20(8), pp. 1109-1126.

Ernst, N., Engesser, S., Büchel, F., Blassnig, S. & Esser, F. (2017) ‘Extreme parties and populism: An analysis of Facebook and Twitter across six countries’, Information, Communication & Society, 20(9), pp. 1347-1364.

Jagers, J. & Walgrave, S. (2007) ‘Populism as political communication style: An empirical study of political parties’ discourse in Belgium’, European Journal of Political Research, 46(3), pp. 319-345.

Jay, S., Batruch, A., Jetten, J., McGarty, C. & Muldoon, O. T. (2019) ‘Economic inequality and the rise of far‐right populism: A social psychological analysis’, Journal of Community & Applied Social Psychology, 29(5), pp. 418-428.

Karakaya, Y. (2018) ‘The Conquest of Hearts: The Central Role of Ottoman Nostalgia within Contemporary Turkish Populism’, Middle Eastern Studies, 54(5), pp. 790–813.

Kenny, M. (2017) ‘Back to the Populist Future? Understanding Retrogressive Politics in the United States and Europe’, American Affairs, 1(2), pp. 58–72.

Menke, M. & Wulf, T. (2021) ‘The dark side of inspirational pasts: An investigation of nostalgia in right-wing populist communication’, Media and Communication, 9(2), pp. 237-249.

Morieson, Nicholas; Yilmaz, Ihsan & Kenes, Bulent. (2024). “From National to Manufactured: The Evolution of the AKP’s Victimhood Narratives.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). September 6, 2024. https://doi.org/10.55271/pp0040        

Rydgren, J. (2003) ‘Meso-level reasons for racism and xenophobia: Some converging and diverging effects of radical right populism in France and Sweden’, European Journal of Social Theory, 6(1), pp. 45-68.

Tas, H. (2020). “The chronopolitics of Erdogan’s populism in Turkey.” International Political Science Review, 41(4), 632–646. https://doi.org/10.1177/0192512119885444

Watanabe, K. & Baturo, A. (2024) ‘Seeded sequential LDA: A semi-supervised algorithm for topic-specific analysis of sentences’, Social Science Computer Review, 42(1), pp. 224-248.

Yilmaz, I. & Morieson, N. (2023). “Civilizational Populism: Definition, Literature, Theory, and Practice.” In: Religions and the Global Rise of Civilizational Populism. (pp. 1-22). Springer. https://doi.org/10.1007/978-981-99-4262-6_2

Yilmaz, I., & Bashirov, G. (2018). “The AKP after 15 years: Emergence of Erdoganism in Turkey.” Third World Quarterly, 39(9), 1812–1830. https://doi.org/10.1080/01436597.2018.1447371

Yilmaz, I., & Morieson, N. (2022). “Civilizational Populism in Domestic and Foreign Policy: The Case of Turkey.” Religions, 14(5), 631. https://doi.org/10.3390/rel14050631

Yilmaz, I., & Shipoli, E. (2021). Use of past collective traumas, fear and conspiracy theories for securitization of the opposition and authoritarianisation: the Turkish case. Democratization29(2), 320–336. https://doi.org/10.1080/13510347.2021.1953992

Yilmaz, I., Shipoli, E., & Demir, M. (2021). Authoritarian resilience through securitization: an Islamist populist party’s co-optation of a secularist far-right party. Democratization28(6), 1115–1132. https://doi.org/10.1080/13510347.2021.1891412

Yilmaz, I. (2021). Creating the Desired Citizen: Ideology, State and Islam in Turkey. Cambridge: Cambridge University Press. 

A scene from the International Conference on Populisms, Digital Technologies, and the 2024 Elections in Indonesia, hosted at Deakin University.

International Conference on Populisms, Digital Technologies, and the 2024 Elections in Indonesia

 

DOWNLOAD CONFERENCE BOOKLET

 

We, as ECPS, are excited to share the videos of thought-provoking sessions from the International Conference on Populisms, Digital Technologies, and the 2024 Elections in Indonesia, hosted by Deakin University in collaboration with the European Center for Populism Studies (ECPS), Universitas Indonesia, and Universitas Gadjah Mada. This event, funded by the generous support of the Australian Research Council (ARC), the Alfred Deakin Institute for Citizenship and Globalization (ADI), and ECPS, offers invaluable insights into Indonesia’s dynamic political landscape following its multi-level elections.

Held at the Alfred Deakin Institute, the conference provided a platform to discuss the evolving roles of populism, digital technology, AI, disinformation, religion, and socio-political forces shaping Indonesia’s democratic discourse. Over two engaging days, 31 papers were presented across eight panels, each diving into specific aspects of populism—from Gender and Youth to the impacts of Sharp Power, Disinformation, and Cancel Culture, and from Populist Strategy and Communication to Authoritarianism and Islamist Populism.

The conference also featured keynote addresses from esteemed scholars, Professor Simon Tormey, an expert in populism theory, and Professor Vedi Hadiz, known for his work on Islamic populism in Indonesia, bringing depth and perspective to this vital topic.

Don’t miss the opportunity to engage with these groundbreaking discussions—watch the full conference videos, thanks to the support of ARC, ADI, and ECPS.

 

Welcoming Speech

By Dr. Fethi Mansouri (Deakin Distinguished Professor, the Founding Director of the Alfred Deakin Institute for Citizenship and Globalisation at Deakin University, Australia.) 

 

Keynote Speech

“The Populism Puzzle – Sociological Approach,” by Dr. Simon Tormey (A Political Theorist and the Executive Dean of Arts and Education at Deakin University in Australia). 

 

Panel 1: Populism and Gender

 

Panel 2: Populist Strategy and Communication

 

Panel 3: Youth

 

Panel 4: Sharp Power, Disinformation, Cancel Culture

 

Panel 5: Authoritarianism

 

Panel 6: Populist Rhetoric

 

 

 

New Zealand Prime Minister Jacinda Ardern speaks at the Memorial Service for the Muslim victims of the Christchurch shootings, held in Christchurch, Canterbury, New Zealand, on March 29, 2019, with a significant police presence. Photo: Sheryl Watson.

Agent-Based Simulation and Linguistic Analysis of Populist vs. Non-Populist Rhetoric: Insights on Polarization and Cohesion

Our agent-based simulations show that non-populist rhetoric, exemplified by former New Zealand Prime Minister Jacinda Ardern, fosters societal cohesion through positivity, inclusivity, and broad audience engagement. By maintaining a “middle ground,” it promotes civil discourse and prevents ideological divisions from deepening into polarization. Inclusive language ensures all groups feel recognized, addressing societal fractures. In contrast, populist rhetoric, typified by Turkish President Recep Tayyip Erdogan, reinforces divides through negativity and exclusion. By antagonizing outgroups and amplifying grievances, it fosters conflict and consolidates ingroup loyalty at the expense of societal harmony. This sharp contrast highlights the stabilizing potential of inclusive rhetoric versus the fragmenting impact of populist communication.

By Ana-Maria Bliuc*, John Betts** & Ihsan Yilmaz

Introduction

Charismatic leaders hold extraordinary influence over their audiences, shaping the emotional and ideological contours of polarization. Their rhetoric can intensify divisions when it is extreme or reduce tensions when it emphasizes inclusivity and moderation (Betts & Bliuc, 2022; Bliuc et al., 2023; Bliuc et al., 2024). Through emotional appeals, they cultivate trust, admiration, and even anger, channeling these emotions into collective action. However, this influence is complex: emotional appeals often create feedback loops that deepen loyalty while perpetuating divisive rhetoric. The “awestruck effect,” where followers suppress their emotions in response to a leader’s overwhelming presence, highlights the intensity of this dynamic. Additionally, charisma can be contagious, fostering intra-group cohesion while amplifying intergroup polarization.

This article explores how populist and non-populist rhetoric influences societal polarization, focusing on the speeches of Turkish President Recep Tayyip Erdogan and former New Zealand Prime Minister Jacinda Ardern between 2017 and 2023. We present preliminary findings from our ongoing research, which uses linguistic analysis and computational modelling to understand how their communication styles shape societal dynamics. Erdogan’s speeches often reflect populist tendencies, using divisive language to define “the people” in opposition to “the elite” and “the others,” reinforcing group divisions. In contrast, Ardern’s rhetoric emphasizes inclusivity and optimism, promoting unity and social cohesion. These contrasting approaches offer valuable insights into the role of leadership communication in fostering either polarization or cohesion.

Our analysis uses tools such as Linguistic Inquiry and Word Count (LIWC) and Natural Language Processing (NLP) to examine the tone, content, and inclusivity of their speeches. Additionally, we apply an agent-based model (ABM) to simulate how these rhetorical styles influence societal divisions over time. The ABM treats individuals as “agents” with distinct responses to messages, allowing us to explore how individual reactions can shape larger societal trends like polarization or unity. This ongoing research aims to shed light on how leaders’ rhetoric impacts societal cohesion or division. This preliminary analysis offers critical insights into how political communication shapes group dynamics, paving the way for further exploration of its long-term effects on societal cohesion or division.

Populists and Polarization

Populism is often a significant driver of societal polarization. Populist leaders, particularly those with charismatic appeal, play a central role in driving polarization. Their rhetoric often mobilizes emotions such as anger and fear, framing societal divides as existential battles (Inglehart & Norris, 2016). Right-wing populists tend to focus on issues like immigration and national sovereignty, while left-wing populists emphasize economic inequality and social justice. Regardless of ideological orientation, their communication strategies frequently amplify societal divisions by fostering in-group loyalty and out-group hostility (Hawkins, 2009).

Populist leaders often employ divisive rhetoric that frames societal conflicts as a struggle between a virtuous “people” and a corrupt “elite,” thereby deepening societal divisions. This “us versus them” narrative simplifies complex issues and fosters an environment of distrust and animosity among different social groups. The emotional and moralistic language used by populists can exacerbate polarization by reinforcing in-group solidarity while marginalizing out-groups. The relationship between populism and polarization is particularly acute in contexts where political institutions are weak or trust in governance is low.

Erdogan’s Populism

Turkish President Recep Tayyip Erdogan addresses a rally organized by the Justice and Development Party (AKP) at Istanbul Ataturk Airport ahead of the local elections in Istanbul, Turkey on March 24, 2024. Photo: Tolga Ildun.

Recep Tayyip Erdogan’s populism has become a defining feature of Turkey’s contemporary political landscape. His leadership, particularly as head of the Justice and Development Party (AKP), illustrates a shift towards “civilizational populism.” This approach frames political conflicts not merely in terms of domestic divides but as existential struggles between competing civilizational identities, with Erdogan positioning himself and the AKP as defenders of Islamic values against secular and Western influences (Yilmaz & Morieson, 2022).

Erdogan’s populist rhetoric constructs a binary between the “pure and virtuous people” and the “corrupt elite,” with the latter often described as Westernized secularists who are portrayed as out of touch with Turkey’s authentic Islamic identity. This narrative draws on historical grievances, including the marginalization of religious conservatives during the Kemalist era, to galvanize his base. By invoking Turkey’s Ottoman-Islamic heritage, Erdogan aligns himself with a broader “Islamic civilization” and situates his leadership within a narrative of resistance to Western domination and secular modernity (Yilmaz & Morieson 2023; Morieson et al., 2024).

One hallmark of Erdogan’s populism is his strategic use of crises to consolidate power and deepen polarization. For example, in the aftermath of the 2016 failed coup attempt, Erdogan framed the event as an existential threat orchestrated by foreign conspirators and domestic traitors, which justified the purging of perceived enemies within the state and society. His narrative positioned the AKP as the sole protector of national sovereignty and religious values, marginalizing dissenters as enemies of the state and Islam (Tas, 2020). Civilizational populism also extends to Erdogan’s foreign policy. His rhetoric frequently portrays Turkey as the leader of the Muslim world, defending Islamic interests against a hostile West (Yilmaz & Bashirov, 2018).

Jacinda Ardern’s Leadership and Inclusive Rhetoric

Jacinda Ardern’s leadership as Prime Minister of New Zealand (2017–2023) offers a compelling example of how inclusive and empathetic rhetoric can foster societal cohesion in a world increasingly divided by polarization. Unlike populist leaders who often amplify divisions through exclusivity and antagonism, Ardern’s communication style is characterized by optimism, inclusivity, and a focus on collective well-being. Her leadership emphasized unity over division and shared values over antagonistic narratives.

One of the defining moments of Ardern’s tenure was her response to the 2019 Christchurch Mosque attacks, in which 51 people lost their lives in an act of white supremacist terrorism. Ardern’s immediate response, marked by empathy and solidarity, included public expressions of grief, wearing a hijab to demonstrate respect for Muslim communities, and categorically denouncing hate. Her government’s “Wellbeing Budget,” introduced in 2019, shifted the focus of governance from traditional economic indicators to measures of societal well-being, such as mental health, child poverty, and environmental sustainability. During the COVID-19 pandemic, Ardern’s empathetic communication style played a pivotal role in maintaining public trust and compliance. Her use of direct communication through social media, coupled with clear and consistent messaging, fostered a sense of unity and shared purpose (Craig, 2021). 

Unlike the divisive strategies often employed by populist leaders such as Erdogan, Ardern’s rhetoric consistently avoided antagonism, focusing instead on fostering dialogue and inclusivity. Her communication style offers an alternative to traditional populism, highlighting the capacity of empathetic and inclusive leadership to bridge divides and promote societal cohesion.

Contrasts in Rhetorical Styles

The analysis of speeches delivered by Erdogan and Ardern highlights striking contrasts in their rhetorical styles. Erdogan’s speeches are characterized by brevity, negativity, and exclusivity, with an average length of 430 words compared to Ardern’s more expansive 2,051 words. His frequent appeals to a specific ingroup and the simultaneous exclusion or demonization of outgroups reflect a populist approach. This rhetoric employs divisive language that frames societal dynamics in binary terms: a virtuous “us” versus a corrupt or threatening “them.” Language tokens show the content of his speeches to be focused on Turkey’s prominence in the world (“nation,” “future,” “great,” “world”). This type of communication reinforces group boundaries, creating a heightened sense of identity among ingroup members while fostering animosity toward outgroups.

By contrast, Ardern’s speeches are characterized by inclusivity, positivity, and a focus on shared national identity. Her use of inclusive language, such as incorporating Māori terms like “koutou” (you all) and “katoa” (all), underscores her commitment to addressing diverse audiences as part of a unified whole. This rhetoric not only bridges ideological and cultural divides but also actively works to foster cohesion. By framing political challenges as collective issues requiring mutual effort, Ardern cultivates a sense of solidarity and reduces the potential for societal polarization.

Emotional Tone

A key finding of our study is the role of emotional tone in driving or mitigating polarization. Erdogan’s speeches often employ fear, anger, and grievance to mobilize his base. He also makes a greater use of words belonging to categories such as “power,” “politics,” “authority” compared to Ardern. These emotional appeals resonate strongly with ingroup members but simultaneously alienate outgroup members, fostering an antagonistic environment. The cyclical nature of such rhetoric—where repeated exposure reinforces emotional divides—intensifies polarization over time.

Ardern’s positive emotional appeals focus on empathy, hope, and collective well-being. This is evident in the greater prevalence of terms from categories like “perception,” “authentic,” “insight” compared to Erdogan. These messages resonate across diverse groups, creating an emotional connection that fosters trust and mutual respect. This ability to evoke positive emotions while addressing collective concerns makes inclusive rhetoric particularly effective in promoting cohesion and mitigating polarization.

Audience Reach

Another critical factor is the scope of a leader’s audience reach. Erdogan’s targeted approach speaks primarily to his ingroup, limiting the broader appeal of his message. This narrow scope ensures that his rhetoric resonates deeply with a specific subset of society but fails to engage or persuade others. His targeted communication exacerbates divisions by leaving outgroups feeling excluded and marginalized.

In contrast, Ardern’s broad reach allows her rhetoric to address diverse segments of society. By framing her messages in inclusive terms, she creates a sense of belonging among a wider audience. This broad appeal reduces the likelihood of polarization by fostering dialogue and understanding across ideological and cultural divides.

Broader Implications of Leadership Communication

The findings illustrate that the tone and reach of a leader’s rhetoric are as critical as its content in shaping societal dynamics. Erdogan’s populist approach leverages exclusionary narratives to consolidate ingroup loyalty but at the cost of societal cohesion. Ardern’s inclusive style demonstrates the potential for leadership to bridge divides and foster unity, even in challenging contexts.

These results have implications for understanding the role of political communication in contemporary society. They highlight the dual-edged nature of rhetoric: while it can mobilize and inspire, it can also divide and alienate. Leaders, therefore, carry a significant responsibility in shaping the emotional and ideological landscape of their societies.

Agent-Based Simulation: A Window into Long-Term Impacts

The Agent-Based Model (ABM) is a powerful analytical tool that simulates the way individuals interact within a society. In this case, we used it to explore how different rhetorical styles may shape public beliefs over time. This method allowed us to test the long-term effects of leaders’ communication styles in a controlled virtual environment, offering insights into their potential societal impact.

The agent-based simulations provide a unique perspective on the long-term effects of rhetorical styles. They show how individual responses to rhetoric can aggregate into broader societal trends. In Erdogan’s case, targeted, negative rhetoric creates a feedback loop of polarization. Even if the frequency of such rhetoric decreases, its polarizing effects persist due to the entrenched divisions it creates.

In contrast, Ardern’s inclusive rhetoric has a stabilizing effect. By fostering dialogue and promoting mutual understanding, her communication style helps build resilience against external shocks that might otherwise exacerbate societal divisions. These findings highlight the potential of positive, inclusive rhetoric to mitigate the destabilizing impact of populist communication.

The results show stark contrasts between these approaches. Ardern’s speeches were longer, more positive, and emphasized inclusivity and shared national identity. Her frequent use of inclusive language, including Māori terms reinforced this approach. Erdogan’s speeches, by contrast, were shorter, more negative, and often appealed to a specific in-group while excluding the out-group. When modelled over time using agent-based simulations, these rhetorical styles produced markedly different effects. Erdogan’s negative, targeted rhetoric deepened societal divisions, driving bipolarization. His exclusionary language reinforced pre-existing divides, ensuring polarization persisted even when communication was less frequent. Ardern’s inclusive and positive rhetoric, however, promoted cohesion by stabilizing the “middle ground,” where disagreements occurred without escalating into entrenched polarization. Her approach acted as a mitigating force, countering the effects of external shocks or crises that might otherwise deepen divisions.

Our study also highlights the importance of context in shaping the effects of rhetoric. Erdogan’s rhetoric resonates strongly in a political environment marked by economic challenges, geopolitical tensions, and cultural divisions. These conditions amplify the appeal of populist narratives that frame societal problems as the fault of external adversaries or internal enemies.

Ardern’s rhetoric, on the other hand, is tailored to a context emphasizing collective well-being, inclusivity, and national identity. Her communication style aligns with New Zealand’s cultural emphasis on egalitarianism and community, enhancing its effectiveness in fostering cohesion. These contextual factors demonstrate that the impact of rhetoric is not solely determined by the leader’s style but also by the broader social and political environment in which it is delivered.

Conclusion

The findings of this study underscore the profound impact of political rhetoric on societal polarization. Non-populist rhetoric, characterized by its positive tone, inclusivity, and broad audience reach, emerges as a critical tool for fostering societal cohesion. By maintaining a “solid middle ground,” such rhetoric enables civil disagreements while preventing ideological divisions from escalating into entrenched polarization. Inclusive language ensures that both ingroups and outgroups feel recognized and valued, addressing the psychological and ideological fractures that often underlie societal tensions.

In contrast, populist rhetoric, with its negative tone and narrow audience focus, deepens divides by reinforcing group boundaries and antagonizing outgroups. The polarizing effect of this rhetoric lies not only in its content but in its delivery—its ability to heighten conflict, amplify grievances, and consolidate ingroup loyalty at the expense of broader societal harmony. By appealing to exclusionary identities and emotional grievances, populist leaders exacerbate societal fragmentation, leading to a more divided and contentious public sphere.

For policymakers and practitioners, these findings highlight the necessity of prioritizing communication strategies that unite rather than divide. The tone and delivery of a leader’s message can determine whether disagreements are addressed constructively or exacerbate social cleavages. This calls for a re-evaluation of political discourse, focusing on strategies that emphasize shared values and mutual respect. While these preliminary findings highlight the power of rhetoric to shape group dynamics, further investigation is needed to fully understand the long-term implications of these communication styles in diverse contexts.


 

Funding: This work was supported by the Australian Research Council [ARC] under Discovery Grant [DP220100829], Religious Populism, Emotions and Political Mobilisation and ARC [DP230100257] Civilisationist Mobilisation, Digital Technologies and Social Cohesion.


 

(*) Dr. Ana-Maria Bliuc is an Associate Professor of Social and Political Psychology in the Psychology Department at the University of Dundee, where she has been a faculty member since 2019. Her research explores how social identities influence behavior across various contexts, including health, environmental issues (such as climate change), and socio-political domains (such as collective action and social change). Recently, her work has focused on online communities, investigating how collective identities and behaviors are shaped through digital interactions.

(**) Dr. John Betts is a Senior Lecturer in the Department of Data Science & AI at the Faculty of Information Technology, Monash University, Australia. He holds a PhD in Operations Research from Monash University, alongside qualifications in statistics, mathematics, and education. His expertise lies in computational modeling, optimization, simulation, and data science, with applications spanning social sciences, medicine, and manufacturing. His research has made significant contributions to areas such as online political behavior, prostate cancer treatment, and Just-in-Time (JIT) manufacturing. Noteworthy collaborations include studies on the influence of online influencers in societal polarization and the effects of local socio-political events on far-right online communities.


 

References  

Betts, J. M. & Bliuc, A. M. (2022). “The effect of influencers on societal polarization.” In: 2022 Winter Simulation Conference (WSC) (pp. 370-381). IEEE.  

Bliuc, A. M.; Betts, J. M.; Vergani, M.; Bouguettaya, A. & Cristea, M. (2024). “A theoretical framework for polarization as the gradual fragmentation of a divided society.” Communications Psychology2(1), 75. https://doi.org/10.1038/s44271-024-00125-1

Bliuc, A.M.; Cristea, M. & Betts, J. (2023). The role of charismatic influencers in polarisation: an agent-based modelling approach. Paper presented at 19th General Meeting of the European Association of Social Psychology (EASP), Krakow, Poland.

Craig, G. (2021). “Kindness and Control: The Political Leadership of Jacinda Ardern in the Aotearoa New Zealand COVID-19 Media Conferences.” Journalism and Media2(2), 288-304. https://doi.org/10.3390/journalmedia2020017

Hawkins, K. A. (2009). “Is Chávez Populist? Measuring Populist Discourse in Comparative Perspective. “Comparative Political Studies, 42(8), 1040–1067. https://doi.org/10.1177/0010414009331721

Inglehart, R., & Norris, P. (2016). “Trump, Brexit, and the rise of populism: Economic have-nots and cultural backlash.” HKS Faculty Research Working Paper Serieshttps://doi.org/10.2139/ssrn.2818659

Morieson, Nicholas; Yilmaz, Ihsan & Kenes, Bulent. (2024). “From National to Manufactured: The Evolution of the AKP’s Victimhood Narratives.” Populism & Politics (P&P). European Center for Populism Studies (ECPS). September 6, 2024. https://doi.org/10.55271/pp0040        

Tas, H. (2020). “The chronopolitics of Erdogan’s populism in Turkey.” International Political Science Review, 41(4), 632–646. https://doi.org/10.1177/0192512119885444

Yilmaz, I., & Bashirov, G. (2018). “The AKP after 15 years: Emergence of Erdoganism in Turkey.” Third World Quarterly, 39(9), 1812–1830. https://doi.org/10.1080/01436597.2018.1447371

Yilmaz, I., & Morieson, N. (2022). “Civilizational Populism in Domestic and Foreign Policy: The Case of Turkey.” Religions, 14(5), 631. https://doi.org/10.3390/rel14050631

Yilmaz, I. & Morieson, N. (2023). “Civilizational Populism: Definition, Literature, Theory, and Practice.” In: Religions and the Global Rise of Civilizational Populism. (pp. 1-22). Springer. https://doi.org/10.1007/978-981-99-4262-6_2

The VolunCITIZEN Erasmus+ journey was launched in Denmark with the first kickoff meeting in January 2024, marked by passion and collaboration with partners from Poland, Estonia, and Belgium.

Celebrating Success: ECPS’s First Erasmus+ Supported Project

We are thrilled to announce the successful completion of VolunCITIZEN, the very first project supported by Erasmus+ funds at ECPS! This milestone marks an exciting chapter for us as we work to empower civil society, youth, and migrants through active citizenship and intercultural exchange. Thanks to the support of Erasmus+ and the dedication of our partners, VolunCITIZEN has left a lasting impact, inspiring meaningful participation and fostering vibrant communities. Join us in celebrating this achievement and the incredible potential of collaboration for a brighter future!

Empowering Communities Through Active Participation

VolunCITIZEN is an innovative initiative that bridges civil society organizations, youth, and migrants on a dynamic online platform. By fostering active citizenship, promoting social participation, and encouraging intercultural exchange, the project empowers individuals to make meaningful contributions to their communities. As a participant, you can connect with civil society organizations, become an engaged volunteer, and collaborate to create a more inclusive and participatory society. 

Please visit the project website for more information: https://voluncitizen.eu/

Donald Trump and Elon Musk on the X social media platform. Photo: Rokas Tenys.

Professor Nownes: Ceding Too Much Power to Tech Giants Poses a Threat to Democracy

Highlighting Elon Musk’s dual role as a private tech mogul and a potential quasi-governmental leader under elected US President Donald Trump, Professor Anthony J. Nownes underscored the dangers of unregulated private power intersecting with public institutions. He emphasized that ceding excessive power to any private interest—whether in the tech industry or another sector—poses a significant threat to democracy. Illustrating this concern, Professor Nownes pointed to the proposed “Doge Department,” noting, “Unlike actual government departments with conflict-of-interest rules, such private entities lack safeguards, making them a potential avenue for unchecked influence over public resources.”

Interview by Selcuk Gultasli

In an illuminating discussion with the European Center for Populism Studies (ECPS), Professor Anthony J. Nownes, a political science expert from the University of Tennessee and co-author of the book titled The New Entrepreneurial Advocacy -Silicon Valley Elites in American Politics, offered his insights on the growing influence of tech elites and its implications for democracy. Centering on the theme of the delicate balance between private power and public accountability, Professor Nownes emphasized a pressing concern: “Ceding too much power to any private interest—whether the tech industry or any other sector—poses a threat to democracy.”

Highlighting Elon Musk’s dual role as a private tech mogul and a potential quasi-governmental leader under elected US President Donald Trump, Professor Nownes pointed out the dangers of unregulated private power intersecting with public institutions. He explained, for instance, the risks of the proposed “Doge Department” (or Department of Government Efficiency), stating that “unlike actual government departments with conflict-of-interest rules, such private entities lack safeguards, making them a potential avenue for unchecked influence over public resources.”

Turning to the broader historical context, Professor Nownes compared today’s tech moguls to past industrial giants. While corporate influence is not a new phenomenon, he argued that the tech industry’s vast resources and rapid innovation—outpacing government regulation—make its impact unique. Using examples like Microsoft protecting Ukraine from cyberattacks and SpaceX ensuring Ukrainian connectivity, Professor Nownes highlighted how tech companies wield unprecedented power over geopolitical and societal outcomes.

On the issue of lobbying and political advocacy, Professor Nownes delved into the disproportionate focus of Silicon Valley philanthropy on post-material causes, such as environmental conservation and DEI (Diversity, Equity, and Inclusion), rather than structural inequalities. He warned that this prioritization risks sidelining critical issues like income inequality and homelessness, leaving a vacuum often filled by populists like Donald Trump, who, while lacking substantive solutions, at least address these concerns rhetorically.

Professor Nownes also discussed the erosion of public trust in tech companies, exacerbated by scandals such as Cambridge Analytica. Referencing a Pew study that found 78% of Americans believe social media companies wield too much political power, he noted that despite this skepticism, tech giants have not yet faced significant political or economic repercussions. However, he foresees this changing, particularly as ethical considerations—such as the negative effects of social media on children—gain political traction.

Professor Nownes also addressed the future of American democracy under a second Trump administration. While cautiously optimistic about its survival, he acknowledged the erosion of democratic norms and the slow response of legal institutions to recent challenges. His reflections offer a sobering reminder of the delicate equilibrium between private power and public accountability, as well as the need for vigilance in preserving democratic principles in the face of rapid technological and political change.

Professor Anthony J. Nownes is a political science expert from the University of Tennessee and co-author of the book titled The New Entrepreneurial Advocacy – Silicon Valley Elites in American Politics.

Here is the transcription of the interview with Professor Anthony J. Nownes with some edits.

Tech Titans Shape Public Discourse by Spotlighting Key Issues

Professor Nownes, thank you very much for joining our interview series. Let me start right away with the first question. How do you view the growing influence of tech elites in shaping political agendas? Are they effectively becoming a new form of political aristocracy? How has the concentration of economic power among tech giants influenced the balance of political power in the United States? Could you discuss whether their dominance undermines or enhances democratic institutions?

Professor Anthony J. Nownes: First of all, thank you for having me here today. I appreciate the opportunity. I’m glad you phrased the first part of your question the way you did, focusing on agendas rather than policy outcomes. This distinction is important. There’s no question that tech elites shape the political agenda. Let’s start with Elon Musk. He’s the wealthiest man on earth and commands significant media attention for almost anything he does. Beyond that, his direct involvement in media platforms like Twitter—now X—and others like Instagram amplifies his influence. His posts, or whatever they’re called now, and his public statements certainly affect which issues people think about.

This doesn’t necessarily mean people agree with him, but it does mean they see what he says and often recognize the issues he highlights as important. Elon Musk is not alone in this regard. Other tech elites—Mark Zuckerberg, Reid Hoffman, Tim Cook, and many others—also have massive social media followings. While they may not always achieve their desired policy outcomes, there’s no doubt that the issues they publicly engage with are those that garner significant public attention. In this way, they have considerable success in shaping the political agenda.

Now, regarding the second part of your question about the concentration of economic power, these are, of course, challenging questions to answer definitively. Speaking both as a scholar and a citizen, I would argue that whenever the government cedes too much power to private actors, it risks undermining democracy. The government should and must work with private actors—after all, in a capitalist system, the economy’s health depends largely on the private sector’s vitality. But the government has its own role here, and at least theoretically, that role is to look out for the rest of us. I believe that ceding too much power to any private interest—whether the tech industry or any other sector—poses a threat to democracy. To demonstrate this, let me highlight some of the perils of granting excessive power to private actors.

Take, for example, the so-called “Doge Department.” You may not be familiar with this, but it’s the quasi-governmental body Donald Trump has claimed he has already begun forming. Officially called the Department of Government Efficiency (I use air quotes because it’s not actually a government department), it’s essentially a quasi-governmental—or really, a non-governmental—organization. Trump has reportedly chosen Elon Musk and Vivek Ramaswamy to head it, with the stated goal of making the government more efficient.

Real government institutions, agencies, and bureaucratic departments operate under strict rules and regulations. These rules dictate who they can hire, what sorts of behavior are and are not allowed in the workplace, the qualifications required for employment, and, crucially, who the department is accountable to.

Now, imagine this organization gets up and running. Suppose, within six months, Trump grants it actual power. There would be little to stop someone like Elon Musk from making decisions that, for example, ensure his companies receive lucrative government contracts while his competitors do not. Unlike actual government departments, which have conflict-of-interest rules and similar safeguards, a private, non-governmental organization like this lacks such mechanisms.

This is one of the clearest examples of what could go wrong when excessive power is given to private actors within a democratic system. It underscores the importance of maintaining strict oversight and clear boundaries between public institutions and private entities to preserve the integrity of democratic governance.

Power of Tech Giants Today Is Unprecedented Compared to Past Corporate Interests

Facebook CEO Mark Zuckerberg in Press conference at VIVA Technology (Vivatech) the world’s rendezvous for startup and leaders in Paris, France on on May 24, 2018. Photo:
Frederic Legrand.

Looking at the historical relationship between corporate power and politics, how does the role of hi-tech oligarchs compare to past industrial moguls in shaping American political landscapes? Is this a continuation of corporate influence, or does the unique nature of digital platforms present new challenges?

Professor Anthony J. Nownes: For the first part of your question, I’d like to preface my response by acknowledging that I’m not a historian, so I hesitate to draw extensive comparisons between current tech oligarchs and past industries in American politics. That said, it’s certainly not unprecedented for a powerful industry to wield significant influence over political outcomes in this country. 

For instance, every school kid in the US learns about the robber barons of the Gilded Age. Additionally, the tobacco industry wielded extraordinary political power for decades, successfully staving off serious regulation of tobacco products. Throughout US history, doctors, the insurance industry, and other healthcare providers have collectively spent immense amounts of money lobbying against socialized medicine, with considerable success. So, corporate influence in politics is nothing new—it has been a feature of the American Republic from its very beginning.

However, I think it’s worth noting that the tech industry is different in several respects from previous industries that wielded political power. One key difference is the almost unfathomable resources these companies possess. As an industry and even at the individual company level, tech entities have significantly more wealth and resources than many nation-states. This is unprecedented.

Another difference is the rapid pace of innovation within the tech industry, which often outpaces the ability of governments and regulatory agencies to keep up. For example, SpaceX is currently more capable than the US government when it comes to space exploration. Similarly, Alphabet (Google) is far ahead of the US government—and likely any other government—in developing and deploying artificial intelligence. This gives tech companies tremendous influence over our lives, even if that influence is not overtly political.

I believe the rise of the tech industry introduces challenges that are different from those posed by previous corporate powers—some of which we may not even fully understand yet. For instance, consider the war in Ukraine. Tech companies are not directly involved in the conflict, yet they are significantly affecting events on the ground. Microsoft, for example, protects Ukraine from cyberattacks. SpaceX ensures that Ukrainians remain connected to the Internet. I recently read that Google has removed images of Ukraine from its open-source maps. These actions, while not traditionally political, have a profound impact on real-world political and international events. In this sense, the power of the tech industry over people’s lives is unprecedented compared to the influence wielded by previous corporate interests. 

‘Leave Us Alone’ Ethos Shapes Platforms and Policies

How do hi-tech firms’ lobbying activities compare to other industries in terms of expenditure and focus? Specifically, what does the dominance of issues like taxes, intellectual property, and technology indicate about their priorities in shaping US policy? How does this concentrated influence by a few tech giants affect policymaking transparency and public interest considerations?

Professor Anthony J. Nownes: I certainly understand why both the media and ordinary people are focusing on tech lobbying and the political influence of big tech. However, I think it’s important to recognize that the tech industry is just one of many industries in this country that spend hundreds of millions of dollars every year attempting to influence policy and elections.

There are other perennial heavyweight industries that spend on a similar scale to the tech industry. For example, the pharmaceutical industry, the health insurance industry, securities and investment companies, and the oil and gas industry are all highly politically active and spend significant sums. In that sense, the tech industry is not fundamentally different from other high-profile, politically active industries.

As for your final question, I found it interesting the way you phrased it. I study what we call public interest groups or non-governmental organizations in this country, which are comprised of individual members. At this point, there simply aren’t many public interest groups—or what we might also call citizen groups—working on the opposite side of the issues that big tech is pushing.

In many other industries, there are countervailing groups. For instance, in the oil and gas industry, there are hundreds of environmental groups in the United States. While they don’t have the same resources as oil and gas companies, they’ve managed to achieve a number of political victories over the past several decades. Similarly, healthcare and pharmaceutical companies often contend with public interest groups—especially senior citizen organizations—that lobby against them on issues like the cost of prescription drugs and government programs. Currently, I don’t see many public interest groups or citizen groups actively working to counterbalance the power of big tech. This, I believe, is another way in which this corporate sector is somewhat unusual.

What role do tech oligarchs play in shaping public discourse, and how do their personal ideologies influence the policies and practices of their platforms? Are we witnessing a new form of political lobbying through algorithmic curation and platform management?

Professor Anthony Nownes: This question seems almost perfectly shaped to refer to Elon Musk. Certainly, his personal ideology seems to affect every aspect of his newest company, X. I think there’s an element of this influence among other tech moguls as well.

It’s a cliché, but I believe it’s accurate to say that many of these individuals, even those who have traditionally supported center-left or left causes and the Democratic Party, are at their core economic libertarians. They are libertarians on social issues as well, but their general ethos of “leave us alone and let us do what we want” seems to permeate how they run their companies. I’m particularly thinking here of platforms like Facebook, Instagram, YouTube, and X. It doesn’t take much time spent on these platforms to realize that a fairly libertarian ethos influences what happens on them.

As for your second question, I’m not entirely sure I know enough about algorithms and platform management to say much definitively. However, I can say this: it seems to me that the conservative criticism these companies faced during the first Trump administration did affect some of their practices. For example, this criticism likely influenced content moderation policies, decisions to label certain material as misinformation or disinformation, and determinations about who to platform and who to de-platform. So, I do think there is some evidence that algorithmic curation and platform management are having political effects.

Social Media Companies Contribute Significantly to Misinformation Epidemic

Given the rise of misinformation and polarization on social media platforms, do you believe tech companies bear responsibility for mitigating these issues, or should this be addressed through government regulation? How do we balance such regulation with the principles of free speech? 

Professor Anthony J. Nownes: I’m not sure this is exactly how the question was intended—but I’ll answer it this way regardless, more as a citizen than as a scholar. Social media companies absolutely bear some responsibility for the explosion of misinformation and disinformation in this country. Of course, they don’t see it that way, but I think the evidence is overwhelming that they have contributed significantly to the epidemic of misinformation and disinformation in the US and elsewhere.

No matter how one feels about government regulation, it seems to me that there’s really only one entity in this country large enough, powerful enough, and well-resourced enough to rein in these companies: the federal government. The EU, of course, also has the capacity to impose regulations. However, these companies have shown very little commitment to addressing misinformation and disinformation on their own, so I see the idea of self-regulation as a bit of a nonstarter.

As for the free speech aspect of the issue, I don’t think balancing regulation with free speech is particularly difficult. We already do it all the time in other domains—for example, with tobacco advertising. I think the free speech defense offered by social media companies to justify their conduct is, frankly, somewhat nonsensical. We regulate many things in society without infringing on people’s rights to express themselves or act within legal boundaries.

Do you think the political donations and lobbying efforts by Silicon Valley’s tech executives disproportionately sway policy outcomes? Are there examples where their influence has significantly impacted legislation or political campaigns? With federal campaign finance laws being described as “byzantine and ever-changing,” what challenges do these laws pose in regulating the contributions of tech leaders, and how can these challenges be addressed without infringing on free speech rights?

Professor Anthony J. Nownes: Before addressing this question directly, I want to point out something that may already be familiar to many of you: for those of us who study interest groups, corporate influence, or lobbying, determining influence is incredibly difficult. The primary reason is the old adage: correlation does not equal causation.

For example, in the US, we see the gun lobby making significant contributions to right-leaning politicians, who then work diligently to maintain access to firearms. However, this doesn’t necessarily prove influence because these politicians likely would have acted the same way without the gun lobby’s financial support. Indeed, that alignment is often why the gun lobby supports them in the first place. As a result, proving policy influence is challenging, and at best, we can make educated guesses based on available evidence.

That said, it’s clear to me that the tech industry, like many others, has been highly influential politically. One prominent example is the tech sector’s campaign to preserve Section 230 of the Communications Decency Act. This legislation protects online platforms from being treated as publishers, granting them virtual legal immunity for content posted on their sites—a unique advantage in US law. Social media companies have invested significant time and resources at both the state and federal levels to ensure Section 230 remains intact.

Another notable example is Proposition 22 in California. Uber and Lyft spent substantial sums to secure their exemption from labor laws in one of the country’s most liberal states. Similarly, big tech firms, including Amazon, have successfully resisted legislation aimed at increasing transparency about how user data is utilized. On the individual level, tech leaders like Peter Thiel have played pivotal roles in the political ascendance of figures such as J.D. Vance.

As for the second part of your question about campaign finance laws, I think it’s essential for people to realize that campaign finance laws in this country, as they are currently configured, really can’t stop an individual or organization from pouring as much money as they want into our campaign finance system. Yes, there are regulations, and yes, these regulations can and do prevent the ultra-rich and well-resourced organizations from donating money directly to candidates for office. However, the way the laws are currently structured—and I don’t see this changing anytime soon—there is nothing the government or anyone else can do to stop a person or organization from spending unlimited sums of money to support candidates or parties they favor. 

For example, Elon Musk reportedly contributed something between $200 and $300 million to help Trump get elected. He’s not allowed to give that money directly to Trump, as the amount he can donate directly to a candidate is severely limited. But he is allowed to give that money to a Super PAC. In this case, he contributed to his own Super PAC, “America PAC.” All he had to do was hire one or two competent lawyers to ensure they followed the letter of the law, and there was nothing to stop him from funneling unlimited sums of money into the election. 

I see no evidence at all that either major political party has any appetite to change anything about the current system. As such, I view the question of regulating this kind of spending as rather moot. I do not see any significant reform in this area on the horizon.

Most People Are Getting All Their News from Podcasters

You discuss “super citizens” leveraging their wealth and public profiles to influence policy through media and social platforms. How do you see this form of direct advocacy evolving, especially with the growing influence of social media as an unmediated channel?

Professor Anthony J. Nownes: I’m not particularly skilled at predicting the future of politics, and I don’t feel I know enough about technology to provide a deeply insightful answer to this question. However, after reflecting on it, I can offer the following observation: One trend my co-author, Darren Halpin, and I have noted regarding the concept of “super citizens” is that an increasing number of people—particularly younger individuals, and especially younger men—are receiving all of their news, not just part of it, from individuals who are not traditionally part of the news industry. Figures like Joe Rogan and Theo Vaughn, for instance, are immensely popular podcasters who exemplify what we term prototypical super citizens. These individuals initially gained fame through non-political activities but now wield considerable political influence through their podcasts.

I think the extent to which people rely on these sources for news and information is somewhat underappreciated. As traditional or legacy media continues to decline in importance, and in some cases disappears altogether, I believe we’re going to see much more of this phenomenon. Unfortunately, as a result, disinformation and misinformation are likely to become even bigger problems moving forward.

Your book suggests that Silicon Valley philanthropy tends to favor postmaterial causes, such as environmental conservation and arts, over redistributive efforts that address economic inequality. What implications does this trend have for addressing structural inequalities in American society?

Professor Anthony J. Nownes: The first part of the question addresses disproportionate funding for certain issues. A good example here is education. Our research showed that Silicon Valley figures and their foundations have spent considerable amounts of money over the past couple of decades on what they call education reforms—initiatives such as charter schools, privatization, and voucher schemes. There’s substantial evidence that this advocacy, and in some cases direct funding, has influenced state policies and school districts across the United States. This demonstrates how Silicon Valley’s prioritization of certain issues over others can have significant impact, though it remains challenging to definitively prove causation.

Regarding the disproportionate focus on post-material issues, the implications are far-reaching. This emphasis on post-material causes means that critical problems in the US, such as income inequality, homelessness, underemployment, poverty, and inadequate access to healthcare, are not prioritized in political discourse. To be a liberal in the 1930s meant focusing on the day-to-day economic interests of ordinary people. Today, however, left-leaning Silicon Valley elites often concentrate on issues like abortion, DEI (Diversity, Equity, and Inclusion) programs, LGBTQ rights, and global warming. While these issues are undeniably important, this shift has left economic concerns largely to right-wing populists like Donald Trump.

Although Trump does not approach these issues with serious policy solutions, he, at least, acknowledges them, which resonates with voters. The center-left’s overwhelming focus on post-material issues has been disastrous for the working class and has, in part, enabled the rise of Trump and other MAGA Republicans.

Regarding current political tendencies, there’s no question that some high-profile tech figures—Elon Musk being a prime example—have aligned themselves with Trump and the right. Others, such as Mark Zuckerberg and Jeff Bezos, appear to have softened their rhetoric toward Trump, even if they may not have supported him outright. However, voting and campaign finance records suggest that Silicon Valley employees, including both rank-and-file workers and many executives, remain largely Democratic and liberal-leaning.

I think that some high-profile names have definitely turned toward Trump. However, I don’t believe they have changed that much. It’s politics that has changed significantly. For example, even though many Silicon Valley employees—particularly the rank-and-file employees—haven’t changed much in their political tendencies, they are certainly more silent than they were 8 or 10 years ago.

I think some of the rhetoric coming from the tech titans—the entrepreneurs, owners, and founders—stems from sheer pragmatism. They understand Trump as a political reality, and this time, they want to position themselves favorably. As for employees, they see how the world has changed and likely feel there’s little reason to engage in protests, as it probably wouldn’t make a significant difference. Additionally, such actions could potentially get them into trouble at work. So, that was a bit of a rambling answer, but that’s my perspective.

People Believe Social Media Companies Wield Too Much Political Power

Elon Musk, founder, CEO, and chief engineer of SpaceX; CEO of Tesla; CTO and chairman of X (formerly Twitter); and co-founder of Neuralink and OpenAI, at VIVA Technology (Vivatech) in Paris, France, on June 16, 2023. Photo: Frederic Legrand.

Given the discussion on the erosion of public trust in tech firms due to scandals like Cambridge Analytica, what role do you think transparency and ethical considerations should play in maintaining the political capital of these companies?

Professor Anthony J. Nownes: I think it’s quite interesting. Given how much influence tech companies wield and how closely Donald Trump has aligned himself with Elon Musk, public opinion polls in this country clearly show that the vast majority of Americans are skeptical or even negative about tech companies. For example, in my lobbying class, I reference a Pew study from earlier this year that revealed 78% of Americans believe social media companies wield too much political power. To me, this is an astonishing figure.

Despite this widespread skepticism, these companies haven’t yet paid a significant political or economic price. However, I believe this may be starting to change, potentially influenced by recent political shifts among some tech leaders. What do I mean by this? Over the past couple of years, somewhat quietly, multiple states in the US have passed age verification laws for pornographic websites. While this development hasn’t garnered much media attention, I suspect social media companies are paying close attention. They may be wondering if similar regulations could soon target them, particularly given the growing discourse about the harmful effects of social media on children.

For instance, Jonathan Haidt’s highly successful book The Anxious Generation discusses these negative effects, particularly on children, and I think this conversation is beginning to permeate our political discourse. As a result, tech companies will likely need to start addressing the ethical considerations you mentioned. This growing dialogue and the precedent set by regulations on other industries might push tech companies to pay more attention to these issues in the near future.

And lastly, Professor Nownes, there are those pundits arguing that American democracy may not survive another Trump administration. How do you think American institutions will react to a second Trump administration?

Professor Anthony J. Nownes: Well, this is a tough question. For both professional and personal reasons, I’ll say this: Do I think American democracy will survive? Yes, I do. But what it will look like a few years from now? I honestly don’t know. I see some disturbing signs, particularly regarding democratic norms. Many of these norms have taken quite a hit over the last few years. The legal system, for example, has been quite slow in addressing certain actions, especially attempts by the president-elect to change the outcome of the last election. I think this remains an open question. I wish I had a more definitive answer, but at this point, I just don’t know.

Members of the All India Muslim Students Federation (MSF) protest against the Karnataka Government's Hijab ban in educational institutions, at Delhi University, New Delhi, India, on February 9, 2022. Photo: Pradeep Gaurs.

Professor Tanweer Fazal: Otherization is a Deliberate Project in India

Professor Tanweer Fazal emphasizes that “otherization is primarily a deliberate process rather than something inherently embedded in a culture.” He explains how this systematic targeting involves mobilizing economic, cultural, historical, and political resources to marginalize specific communities. Reflecting on the state’s role, Professor Fazal critiques its evolving relationship with secularism and justice. He notes a shift in the post-2014 political landscape, observing, “The state has increasingly abandoned its efforts to project a secular or morally incorruptible image,” instead embracing a majoritarian framework.

Interview by Mukesh Kulriya*

In this engaging and insightful conversation, Professor Tanweer Fazal, a distinguished sociologist from the University of Hyderabad, discusses the intricate and deliberate process of otherization in India. As part of the podcast Countering Religious Hate: Music as Mitigation Strategy, hosted by Mukesh Kulriya and supported by the Initiative to Study Hate at UCLA, the interview delves into the intersections of communal violence, state practices, cultural initiatives such as music festivals to counter hate, and the persistent challenges of justice and reconciliation in South Asia.

Professor Fazal emphasizes that “otherization is primarily a deliberate process rather than something inherently embedded in a culture.” He explains how this systematic targeting involves mobilizing economic, cultural, historical, and political resources to marginalize specific communities. Drawing from his extensive research, he highlights historical examples, such as the plight of the Meo Muslims in Rajasthan during the 1940s, and connects them to contemporary practices, such as the exclusionary mechanisms of the Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC).

Reflecting on the state’s role, Professor Fazal critiques its evolving relationship with secularism and justice. He notes a shift in the post-2014 political landscape, observing, “The state has increasingly abandoned its efforts to project a secular or morally incorruptible image,” instead embracing a majoritarian framework. He underscores how this transformation impacts justice delivery, reconciliation, and the ability of cultural interventions, such as Sufi music or Kabir performances, to counter hate and divisiveness.

The discussion also explores the concept of the “national public” and its symbolic, context-dependent emergence. Professor Fazal argues that the idea of a unified national public in India is more a constructed narrative than an objective reality. “In India, when we talk about the public, we must actually consider ‘publics,’” he remarks, highlighting the country’s linguistic, cultural, and communal diversity. He further elaborates on the disparity in how nationalistic expressions—such as advocating for Khalistan versus calling for a Hindu state—are treated within India’s legal and political frameworks.

Through this thought-provoking conversation, Professor Fazal illuminates how the state, public, and cultural practices intersect to shape and perpetuate the process of otherization in India. This interview offers a critical lens for understanding the broader implications of these dynamics and the potential paths forward in addressing hate and fostering inclusivity.

Professor Tanweer Fazal, a distinguished sociologist from the University of Hyderabad.

Here is the transcription of the interview with Professor Tanweer Fazal with some edits.

Otherization Is Not a Fixed or Stable Phenomenon

Thank you so much, Professor Fazal, for joining me today. It’s truly an honor to have you here. While I’ve been following your public talks for over a decade, this is the first time I’ve directly connected my research to your work, and it has made me realize just how relevant your book is. My project primarily focuses on music, but I’ve come to understand that it’s impossible to study music in isolation from the broader societal context. This particular study is part of a larger initiative called the Initiative to Study Hate. It involves interdisciplinary efforts across fields like media studies, history, and neuroscience, aiming to understand how processes of otherization and hate operate. To set the stage, could you provide a brief overview of the process of otherization? I understand it’s a broad question, but a historical perspective would help our audience better understand the foundations and dynamics of otherization.

Professor Tanweer Fazal:  In my view, otherization is primarily a deliberate process rather than something inherently embedded in a culture. It is actively driven by agents or proponents who target specific groups, aiming to marginalize or exclude them from various facets of social life—economic, cultural, historical, and political. Otherization, therefore, involves a deliberate mobilization of resources across these domains to target a group or community.

Importantly, otherization is not a fixed or stable phenomenon. The groups that become targets can shift over time, and the relationships between those who are otherized and those who perpetrate the process can also change, depending on power dynamics and the mobilization of political resources. History provides numerous examples of this.

For instance, in my study of Sikh politics, I found that Sikhs were once seen as integral to the imagination of Indian nationhood. However, during events like the Punjabi Suba Movement in the 1960s and the violence surrounding 1984, we witnessed a shift, where the Sikh community was otherized and subjected to systemic violence. This transformation demonstrates how power relations and political circumstances can alter the dynamics of otherization.

Similarly, in contemporary contexts, otherization remains a deliberate and strategic process. A clear example is the Citizenship Amendment Act (CAA), which is designed to reshape citizenship laws in a way that marginalizes a particular community—in this case, Muslims. The immediate impact is seen in groups like the Muslim Bengalis excluded from the National Register of Citizens (NRC) in Assam. This legal framework exemplifies how otherization operates in specific contexts today. 

The Role of Selective Histories and Symbols in Constructing Exclusion

You’ve provided a broad perspective, and I’d like to focus on a couple of specific aspects. Could you elaborate on the historical and cultural dimensions of this process? From my limited understanding and experience in the field, it seems that the social circumstances of a community—in this case, Muslims—have been weaponized by the Hindu right-wing. They appear to draw upon their interpretation of history and culture, using these narratives to validate and reinforce their biases. Could you expand on this interplay and how historical and cultural narratives are mobilized in this way?

Professor Tanweer Fazal: If you’d like me to be specific, let me take the example of Rajasthan, particularly the events in the 1940s, around 1945-46, in the Alwar and Bharatpur regions. During this period, a very targeted campaign of violence was directed against a section of Muslims known as the Meo Muslims. The Meos, who originate from Rajasthan, have a unique history. At some point, they chose to convert to Islam for various reasons while maintaining syncretic practices. Within families, they often observed both Hindu rituals and Islamic traditions. Some even adopted dual names—one Sanskritic and another Arabic or Persian.

Alwar and Bharatpur, then princely states, came under the influence of organizations like the Vishwa Hindu Parishad (then the Hindu Mahasabha). As the process of decolonization began and discussions about a new independent nation gained momentum, Muslims in this region, particularly the Meos, became targeted. This was also the time when the Pakistan movement had gained traction, fueling an atmosphere of hate. The Meos, despite their deep integration with local customs and practices, were increasingly portrayed as part of the “Pakistan project.”

A concerted effort was made to either force the Meos to convert entirely to Hinduism—through processes like Shuddhi—or to drive them out. Many who resisted were subjected to violence, with an estimated 30,000 to 40,000 killed. Those who did not wish to migrate to Pakistan were often forced to do so. However, after arriving in Pakistan, many Meos immediately sought to return to India due to their cultural and historical ties to the Mewat region. Bureaucratic hurdles, like the permit system described in Vazira Zamindar’s work, made their return nearly impossible.

The tragic irony lies in how a community, so closely aligned in customs, practices, and even worship with the local Hindu population, was systematically otherized. Selective histories and symbols were used to construct a narrative of exclusion and vilification. This is the power of otherization: it selectively targets communities, weaponizes history, and imposes identities that may not align with the community’s own understanding of itself.

Even today, the Mewat region remains a hotspot for communal targeting. Reports of lynching by Gau Rakshaks (cow vigilantes) are frequent, with these groups often supported by the state machinery, including the Rajasthan police. During my interviews with some BJP MLAs from the region, they perpetuated allegations against the Meo community, accusing them of being aligned with international Islamic designs, linked to terror networks, and receiving foreign funding for madrasas. These narratives are repeated in public discourse to justify ongoing targeting and violence, making extermination appear acceptable. 

So, in a sense, what we are speaking of all the history is not a history, it is present in a sense?

Professor Tanweer Fazal: Yes, you are right!

The experience of the Meo Muslims in 1946 is significant, but it didn’t start then, nor did it end there—it began earlier and continues to this day. In your writing, you’ve described this process as cumulative, a phenomenon that builds over time and persists. I recall speaking to a few singers in the Jodhpur region around 2015-16, including a singer named Chidia Bai, who used to perform songs dedicated to Hindu goddesses. She shared how, during communal violence, her patron pointed out her Muslim identity. That moment marked the first time she realized her identity as a Muslim was not fluid—it was something imposed on her by others. Until then, her identity had been much more open; she identified as a Muslim but was equally accepted as a singer for goddesses. This highlights how cultural practices once characterized by openness and fluidity have been overshadowed by rigid identity constructs imposed by external forces. It underscores that this is not just a historical phenomenon but an ongoing project that continues to shape lives and communities.

Professor Tanweer Fazal: History is never truly in the past; it is often more present than we realize. It continues to shape our understanding and experiences today, influencing how we comprehend both the past and the present. This is especially true in the case of the Muslims in Rajasthan, particularly those from specific regions.

Since 2014, the Indian State Has Shifted Away from Projecting a Secular Image

India’s Prime Minister, Shri Narendra Modi visits Gurdwara Rakabganj Sahib to pay tribute to Guru Teg Bahadur, in New Delhi on December 20, 2020. Photo: Shutterstuck.

Otherization is a long and continuous process, but at times, it escalates into collective violence. The terminology we use to describe these events—be it riots, pogroms, or collective violence—also shapes the political and social understanding of such phenomena. Given that the state is the custodian of law and order, how does it operate in these situations? While the state may not always intervene in the everyday process of otherization, its role in instances of targeted violence is crucial. Historically, what has the state’s role been in such cases, particularly when it comes to enabling or preventing these acts of violence?

Professor Tanweer Fazal: My book, which you referred to, examines the practices of the state, focusing on how it operates as a structure with a network of institutions, legal frameworks, hierarchies, and codified rules. This gives us an image of the modern state as a rational actor. However, alongside this idealized notion, it is essential to analyze the state in terms of its practices, where we often find discrepancies between the ideal and the real.

For example, when we consider the Indian Constitution, it presents itself as an ideal document—framing India as a secular state, outlining a socialist pattern of the economy, and offering a framework for governance. Yet, in practice, the state frequently fails to uphold these ideals, often only coming close or falling short entirely. This discrepancy is particularly evident when analyzing the state’s role in cases of otherization, minoritization, and collective violence.

Looking at the colonial state, its approach to inter-religious or inter-community conflicts was often driven by the imperative to maintain public order. To preserve the status quo, the colonial state avoided disrupting long-standing traditions or practices. For example, disputes over religious processions and their routes were often resolved by adhering to established practices, such as ensuring processions followed routes that had been used for generations, even if they passed through minority areas. This approach aimed to avoid conflict by maintaining societal equilibrium, even if it perpetuated existing inequalities.

In the post-independence period, the Indian state grappled with competing ideological forces. On the one hand, leaders like Nehru championed a secular ideological framework. On the other hand, nationalist leaders with right-wing tendencies often sought to address what they perceived as historical injustices against the majority community. For example, cases like the reopening of the Somnath temple and the Ayodhya dispute reveal how nationalist leaders, such as Govind Ballabh Pant, played roles in decisions that catered to these sentiments.

Thomas Blom Hansen provides a useful framework to understand this dynamic, describing the state as having two cultural constructions: the “sublime state” and the “profane state.” In instances of collective violence, the state often projects its “sublime” image—a just state committed to protecting victims and upholding morality. This is evident in measures like the institution of commissions of inquiry or efforts to prosecute perpetrators, which help the state maintain its moral high ground.

However, the everyday experience of vulnerable communities often reflects the “profane” state—a reality characterized by systemic violence, police brutality, and discrimination. For marginalized groups, such as slum dwellers or minorities, encounters with the state are frequently marked by oppression and injustice.

Post-2014, there appears to be a shift in the state’s approach. The state has increasingly abandoned its efforts to project a secular or morally incorruptible image. Instead, it has embraced a majoritarian, triumphalist framework, openly signaling its commitment to upholding the supremacy of dominant ideologies. This shift is evident in the state’s response to hate crimes, such as lynching. Perpetrators often receive bail, are celebrated, or even elevated to positions of political power. Figures like Sadhvi Pragya exemplify this trend, where those associated with divisive or violent acts are celebrated rather than censured.

Music Has Often Been Used as an Instrument of Polarization

The Hindu New Year Parade (Gudhi Padva) is an annual celebration held on Girgaon, South Mumbai, featuring musicians, dancers, and artists from various parts of India on March 18, 2018. Photo: Snehal Jeevan Pailkar.

This discussion has provided valuable insight into how the dynamics of violence and the state’s role have evolved. You mentioned religious processions as a point of contention. I’d like to delve deeper into this. Historically, colonial records often attribute communal violence to disputes over religious processions and their routes. Julian Anthony Lynch argues that music was not merely a factor of animosity but actively used as a tool to differentiate Hindus and Muslims. From my fieldwork and limited reading, I’ve observed that music tends to be more accepted within popular and even orthodox Hinduism, whereas in Islam, it is embraced in popular practice but not necessarily within orthodox frameworks. For example, in 1893, when Tilak initiated the Ganesh Chaturthi and Shivaji celebrations, the songs sung during these events often contained anti-Muslim rhetoric. This continuity in rhetoric can also be seen in today’s Hindutva pop music, which, while quantitatively and qualitatively different, still carries similar themes. Could you elaborate on the intersection of politics, processions, religion, and culture, and how these elements have historically contributed to communal tensions and violence?

Professor Tanweer Fazal: You’ve raised an important point. Music, like any form of communication, is a powerful medium that can be used in multiple ways. Its impact depends on the intent behind its use. There are countless examples where music has served as a bridge between cultures, fostering fusion, borrowing, and adaptation of lyrics and customs to create harmony. However, music has also been employed in highly divisive ways.

You’re absolutely right that music has often been used as an instrument of polarization. Historically, and even today, communal tensions have erupted due to the use of loud music during sensitive times, such as the namaz, or through provocative processions. For instance, processions during Ram Navami continue to deliberately pass through areas prone to conflict, playing inflammatory content, which often leads to skirmishes or even outright violence. This strategy has been revived by right-wing groups but has roots in colonial practices where such processions were tools to provoke unrest.

I would argue that we should view this within the context of the emergence of electoral politics. Electoral politics inherently require the mobilization of people, and processions serve as a convenient tool for this purpose. For instance, if one engages in class politics or politics based on social justice, it necessitates a process of raising consciousness as part of the political effort.

In contrast, divisive politics—often based on religion or similar forms of hate-driven polarization—operates at a more primal level, appealing to basic instincts. These instincts stem from being born into a particular culture or community, often accompanied by latent prejudices about “the other.” Such prejudices are then cultivated and amplified, with boundaries drawn and myths created to reinforce these divisions.

Music, in this context, plays a supporting role. It is a powerful instrument that can be harnessed to serve these broader political agendas. While music alone cannot incite violence, it can contribute to the atmosphere of polarization and hate when intertwined with a political strategy centered around division and conflict.

This brings me to the idea of culture—a shared experience among people living in a particular space and time, even if they belong to different castes, classes, or genders. While this shared culture provides common ground, it also comes with its own complexities. In this context, what are your thoughts on the use of music by the state or police departments as a tool to counter religious hate? For instance, there have been instances where the police have used the same locations where baton charges or water cannons were employed to host musical events, seemingly as an attempt to rewire the collective memory of those spaces. On the surface, this appears to be a creative and positive initiative. However, how do you view the use of music with specifically religious contours in this context? I’m not referring to strictly Hindu or Muslim music but devotional or Sufi music, which carries elements of collective culture but is also deeply tied to religion. How do you perceive the police employing such music as a tool? And more specifically, how do you interpret the use of religiously influenced music to counter hatred rooted in religious differences?

Professor Tanweer Fazal: On the surface, it appears to be a noble exercise, and there is no harm in trying and testing such initiatives. However, as I mentioned, music is merely a means of communication. Music itself cannot bring peace, nor can it incite violence, but there is a politics surrounding its use. Unless the police department addresses the underlying politics of violence, this will remain an artificial exercise. It may be symbolic, but it does not address the experiences of those who have suffered violence. In fact, I suspect it might suggest that people should forget what happened in the past, erase it from their memory, and instead focus on the alternative narratives being offered.

However, as observed in various instances of violent eruptions, if the question of justice remains unaddressed, no amount of reconciliation will be effective. Reconciliation may temporarily mitigate conflict, but the tensions could erupt again unless justice is delivered. Justice must be a collective process—clearly communicated in terms of why it is being delivered, the principles behind it, and how it is being implemented.

For instance, those arrested in events like Karsewa should fully understand why they were arrested, the nature of the crime, and the rationale for the actions taken against them. This approach would also help restore the image of the state as a just entity that upholds the rule of law and stands above societal power dynamics. The state must not be perceived as taking one side over the other.

In cases of caste violence, for example, it is often a foregone conclusion among lower castes that the police and the local state will intervene on behalf of the upper castes. As long as this perception persists, no amount of reconciliatory effort will change the situation unless there is a genuine effort to ensure justice. 

So, I would argue that justice must accompany all symbolic efforts. Without it, such initiatives will not succeed, and I don’t believe they will have the desired impact.

Symbolic Struggles Risk Benefiting the Hindutva Project

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.

I have two questions related to this initiative—one focusing on its conception and the other on its outcomes. When this initiative was conceptualized, it seems to have drawn inspiration from global policing practices that address communities perceived as moving toward fundamentalism. One observation I’ve made is the apparent lack of contradiction, for some, between participating in events like the Rajasthan Kabir Yatra and aligning with the Hindutva ecosystem. For them, figures like Kabir and related practices are seen as part of their cultural and religious heritage. Given this, how slippery is the use of religious elements, such as devotional music or cultural icons, to counter religious hate? The challenge lies in the fact that we cannot control how these texts, songs, or symbols are received, no matter how well-argued or well-intentioned the initiative may be. What are your thoughts on this tension, and how might such initiatives navigate this ambiguity?

Professor Tanweer Fazal: That’s where I was trying to suggest that while the exercise can be noble and the intention good, it must address what is fundamentally missing. Without doing so, it will remain a one-off exercise that could go in any direction. Even then, one cannot be certain of how it will be received, as reception depends on various factors: the history of violence, the history of inter-community relationships, and the extent to which those relationships persist. This is especially true in dominant versus non-dominant relationships.

You’re right to point out the issue with de-radicalization projects. These initiatives often fail to consider the radicalization of the majority and instead focus on elements within the minority. However, the reasons for minority radicalization often lie in the larger social or political context, which these projects overlook. Without addressing the broader socio-political factors, the assumption that individuals can simply be brought back into the mainstream is flawed.

While processes toward radicalization exist in all communities, they gain attention and followers only when a conducive larger context exists. If the larger context is accommodating and inclusive, radicalization efforts are less likely to succeed. Take the Zakir Naik phenomenon, for instance. Naik, as a televangelist, gained a following in India but did not incite political action along those lines. This, I believe, was partly due to the earlier phase of Indian nationalism, which, while not entirely empowering for minorities, was to some extent accommodative of their cultural expressions. This inclusivity extended not only to religious minorities but also to linguistic ones, which is why linguistic separatist nationalism did not pose a significant challenge in most parts of India, with exceptions like Kashmir or parts of the Northeast.

However, this accommodative framework has altered. Today, the predominant socio-political atmosphere is highly prejudiced—a condition that has been politically produced and therefore needs a political response. Cultural processes can contribute, but they cannot succeed on their own while the political project remains unchanged.

This is where efforts must focus. The police, for instance, could rise above partisan considerations and present themselves as enablers for those targeted by violence. Reports from states like Jharkhand, however, often highlight police inaction and partisanship, which undermines trust. Addressing these issues could make symbolic efforts like promoting Sufi music helpful. But on their own, such initiatives are unlikely to succeed.

Regarding Kabir Panthis, there has long been a belief, especially among comrades from UP and elsewhere, that countering Hindutva requires embracing cultural practices and critiques emerging from within Hinduism itself. These include anti-Brahminical traditions and sects, which have historically challenged orthodox Hinduism. However, many of these movements have now been co-opted into the Hindutva project.

Hindutva, as I see it, is not a Brahminical philosophy. Brahminical philosophy is traditionalist and conservative, and at times, Hindutva is uncomfortable with it. Hindutva is a nationalist project that seeks to co-opt various tendencies within the broader framework of a majoritarian Hindu nation. For instance, it does not oppose Scheduled Caste reservations; on the contrary, the Hindu right within the Constituent Assembly was vociferously in favor of reservations, believing they would integrate ex-untouchables into the Hindu fold. Similarly, Hindutva has co-opted Kabir Panthis, Namashudras in Bengal, Aadharmis, and other similar groups.

If symbolic struggles remain merely symbolic, they risk benefiting the Hindutva project, as everyone seeks inclusion in a larger enterprise. Hindutva must be understood primarily as a political project. Therefore, a political alternative must be developed. While cultural initiatives can be an important resource in this effort, they cannot be the sole or most significant resource. Cultural activists may differ in their perspectives, but this is my understanding.

Hindutva Project Draws Inspiration from German Fascism

Member of Rashtriya Swayamsevak Sangh Or RSS workers take a part in a route march on January 12, 2020 in Jodhpur, Rajasthan.

I’d like to shift the conversation to the 1980s and ’90s, during the period leading up to the Babri Masjid demolition and its eventual execution. During that time and beyond, a persistent debate emerged, arguing that Western-style secularism was failing and that we needed to return to our roots. We know that from the 1980s onward, groups like SAHMAT and others initiated a surge of Kabir performances in cities and elsewhere. For a moment, let’s assume the critique is valid—that Western-style secularism didn’t work. But clearly, this alternative approach isn’t working either. So, what comes next?

Professor Tanweer Fazal: I would say that Indian secularism cannot necessarily aim to emulate Western secularism because the realities are different. In the West, particularly in Europe, you have relatively homogeneous societies. Recently, some diversity has been introduced due to the arrival of immigrants, which has disturbed the established consensus within Western societies, leading to a crisis. They are struggling to manage this. The older history of secularism, which fought against the ecclesiastical authority of the church, is now becoming counterproductive because it is not a majoritarian ideology and does not accommodate minority cultural needs. That model may not work in India, and that is entirely correct. However, completely rejecting it and adopting an alternative model, as some suggest—Yogendra Yadav being one proponent, along with my teacher Abhijit Pathak and Ashish Nandy, who have also written on these lines—presents its own set of challenges.

One issue is that the Hindutva project has successfully co-opted communities like the Kabir Panthis, the Namashudras, and others, without requiring them to abandon their cultural ideologies. For instance, these groups may continue to identify as Kabir Panthis or Namashudras while simultaneously aligning themselves with the Hindutva framework. This highlights a misunderstanding of the Hindutva project when viewed through a narrow lens. Many, as the Ambedkarite critique suggests, perceive it as a Savarna or upper-caste Brahminical project. However, this is not necessarily the case. While it may maintain certain caste hierarchies, it also actively incorporates other groups into the broader Hindu fold. 

The Hindutva project is fundamentally focused on creating a majoritarian cultural niche. In this sense, it draws inspiration from German fascism. While it may not always employ equally aggressive strategies, it adapts its approach based on the context. Consequently, secularism, with its accommodative pluralism, faces its own set of challenges in countering this.

First, this kind of pluralism is easily absorbed into the Hindutva project, making it difficult to convince these communities to detach themselves from Hindutva and seek a better alternative. Second, it essentializes culture, reducing everything to the domain of culture while ignoring the critical role politics plays. Kabir Panthis, for instance, have their own political dynamics, and the Namashudras may also have distinct political agendas. Failing to address these political dimensions leaves the field wide open for Hindutva to dominate. 

What evolved in India, however, was a version of secularism that created a flexible “wall of separation” between religion and politics. This model did not strictly adhere to a complete separation; instead, it adapted to the context. At times, the state intervened in religious matters, such as banning untouchability or ensuring temple entry. At other times, it kept itself detached from religion where intervention was not necessary. This approach allowed minorities to feel less threatened by majoritarian religion.

While this model had its limitations, such as insufficient focus on personal empowerment, it emerged organically. By design, it might have aspired to be like the French secular state, but it recognized that this was not feasible in India due to its diversity. Instead, it developed an approach rooted in Indian diversity while committing to the modern philosophy of secularism, the rule of law, and the state as a neutral arbiter.

I believe this model, if its flaws are addressed, remains a far better framework to practice. There is still room to accommodate the religious right within the constitutional space, ensuring that Indian secularism continues to function effectively.

Like on the line of multiculturalism or…

Professor Tanweer Fazal: That is the issue with multiculturalism—it is fine in principle, but when it comes to how the state engages with a multiplicity of cultures, the state cannot be perceived as favoring one over the other. In such cases, it must maintain a certain degree of neutrality where necessary.

There Are Multiple Publics in India

I think one of the final things I’d like to understand from you is this: while we talk about the state and the political project, there is also the public—the citizens, the people. Some scholars, like Kajri Jain, have referred to this in the Indian context as the “politico-devotional public.” She specifically discusses public monuments and the way people view political figures with a sense of devotion. How should we understand the role of the people in this context? It’s one thing to analyze power structures and political frameworks, but at the center of it all are the people themselves. How do we interpret their agency, their perspective, and their role in shaping or responding to these structures?

Professor Tanweer Fazal: I have also discussed the concept of the national public in my book. I argue that minoritization occurs at the crossroads of a triad where the state is at the center, the national public endorses it, and a community is otherized. This happens within a triangular, triadic relationship.

The idea of the public emerges with the system of nation-states, which thrives on cultural homogeneity. In this context, the public is culturally similar, speaks the same language, and often shares the same religion, facilitating active communication among its members. While this public may have class and gender distinctions, there are unifying elements like common history, shared philosophy, and language.

However, this is not the case in India. In India, when we talk about the public, we must actually consider “publics.” There are diverse communities, and because of the linguistic division of provinces and states, political mobilization takes different forms. A truly national public, in my view, is symbolic—it emerges only in specific circumstances.

For example, the national movement was one such situation where a national public emerged, united around the symbolic goal of expelling foreign rulers. Once that goal was achieved, the sense of a unified national public dissipated. Similarly, during communal situations, a specific kind of national public can emerge.

Consider the current context with Sikh nationalism. If a Sikh nationalist declares, “We want Khalistan,” they are immediately labeled seditious and could face trial. In contrast, if someone identifies as a Hindu nationalist and openly advocates for a Hindu state—as a prominent political leader did before becoming Prime Minister—there is no threat of incarceration, arrest, or sedition charges. This disparity reflects how the national public perceives and endorses certain ideologies over others, based on the prevailing dominant narrative.

This may not always have been the case, nor will it necessarily remain so. The national public, being symbolic, is constructed and shaped by the politics of the time. Objectively, there are multiple publics. What we think of as a national public emerges only in specific contexts of symbolic associations, which shift and change over time depending on the nature of the political landscape.

(*) Mukesh Kulriya is a Ph.D. candidate in Ethnomusicology at UCLA, whose research examines the intersection of popular music, communal violence, and forms of public religiosity in India.

Dr. Paul Levinson, Professor of Communication & Media Studies at Fordham University.

Professor Levinson: Elon Musk Must Choose Between Government Role and Control of X

Highlighting the dangers of overlapping corporate and governmental powers, Professor Paul Levinson cautioned, “I am deeply opposed to having the person who owns X also hold a high-ranking government position. That kind of overlap means the government could end up controlling communication platforms.” He elaborated on Musk’s ethical responsibility, stating that if Musk were a “true believer in free speech,” he would either divest from X or refuse a government post. However, Levinson expressed skepticism: “I think we both know he’s likely to do neither.” Levinson also voiced his deep concern for American democracy under a potential second Trump administration, describing it as “the worst threat to our democracy since the Civil War.”

Interview by Selcuk Gultasli

In a riveting interview with the European Center for Populism Studies (ECPS), Dr. Paul Levinson, Professor of Communication & Media Studies at Fordham University, discussed pressing concerns about the intersection of technology, politics, and democracy. Professor Levinson’s insights are especially timely, given Elon Musk’s rising influence as the owner of X (formerly Twitter) and his potential role in a second Trump administration. Highlighting the dangers of overlapping corporate and governmental powers, Professor Levinson cautioned, “I am deeply opposed to having the person who owns X also hold a high-ranking government position. That kind of overlap means the government could end up controlling communication platforms.”

Professor Levinson elaborated on Musk’s ethical responsibility, stating that if Musk were a “true believer in free speech,” he would either divest from X or refuse a government post. However, Professor Levinson expressed skepticism: “I think we both know he’s likely to do neither.”

Throughout the interview, Professor Levinson addressed the broader implications of concentrated power in technology. Despite concerns about billionaires like Musk or the owners of Facebook, Levinson pointed out that their influence has not yet stifled democratic impulses. “Social media provides a unique platform for individuals to disseminate the truth widely, even as it enables lies and fascism,” he noted, striking a balance in his evaluation.

On the issue of disinformation and algorithms, Professor Levinson argued that the negative impact of these technologies is often overstated. He acknowledged their role in targeted advertising, referencing Facebook’s data-sharing with Cambridge Analytica during the 2016 US election. However, he emphasized, “The blame lies not with the algorithms themselves but with the disinformation they are used to spread.”

Professor Levinson’s critique of governmental overreach was particularly sharp. Drawing historical parallels, he warned, “When governments gain such control, they can jeopardize democratic systems, even those that have existed for hundreds of years.” He cited the Thatcher administration’s suppression of unfavorable news during the Falklands War as a case study in the dangers of government-controlled communication.

Reflecting on Trump’s weaponization of “fake news,” Professor Levinson described it as a hallmark of fascism, akin to tactics used by Stalin and Hitler. He lamented, “It amazes me how many people have fallen for this tactic, despite the lessons we should have learned from history.”

Professor Levinson shared his deep concern for American democracy under a potential second Trump administration, describing it as “the worst threat to our democracy since the Civil War.” From absurd appointments to calculated assaults on institutions, Professor Levinson’s insights underline the precarious state of democratic governance in the digital age.

Here is the transcription of the interview with Professor Paul Levinson with some edits.

Democratic Impulses Persist Despite Billionaires’ Control Over Social Media

Illustration by Ulker Design.

Professor Levinson, thank you so very much for joining our interview series. Let me start right away with the first question. How do you perceive the influence of hi-tech oligarchs, such as Elon Musk, on the digital public sphere? Does the concentration of digital platforms in the hands of a few individuals pose a unique threat to democratic discourse? 

Professor Paul Levinson: Let me answer the second part of your question first. Everything new in communications can potentially threaten a democratic society. However, so far in our history—both the history of the United States and the history of democracies in general—new forms of communication have largely benefited democracy. In fact, they have often undermined dictatorships, autocracies, and oligarchies.

A notable example I often cite is the White Rose group in Germany during World War II. This courageous group of college students used a primitive Xerox machine to disseminate the truth about Nazi atrocities to the German public. Their efforts have always left a profound impression on me. Another example is from the final decade of the Soviet Union in the 1980s. There was something called Samizdat Video, a primitive video technology by today’s standards, but it was instrumental in undermining the autocracy of the Soviet regime, even under Gorbachev, who was probably the most enlightened Soviet leader.

With this historical perspective in mind, while I am always concerned about new technologies, I don’t believe social media presents an insurmountable threat to democracy. In fact, it cuts both ways. Social media enables lies, fascism, and the suppression of truth, which are central to fascistic systems. At the same time, social media provides a unique platform for individuals to disseminate the truth widely.

Now, regarding Elon Musk and other billionaires like those controlling Facebook, despite their unprecedented control over social media platforms, this has not yet prevented democratic impulses from finding expression through these platforms. 

The Negative Impact of Algorithms and AI Is Often Overrated

How do you address concerns about the unchecked power of tech companies to shape public discourse, especially when their decisions significantly influence political narratives? In what ways do algorithms on social media platforms amplify populist narratives, and how much responsibility should platform owners like Musk take for the political polarization these technologies can create?

Professor Paul Levinson: First, we’ve heard a lot about algorithms, and more recently, about AI. I think the negative impact of these technologies is often overrated. One area where algorithms have proven particularly effective is targeted advertising. This was evident during the 2016 election in the United States when Facebook provided Cambridge Analytica with detailed data about users—what they were sharing, liking, and discussing on the platform. This data allowed the Trump campaign—who, in this regard, were ahead of the Democrats in recognizing its potential—to tailor their ads to specific audiences. For instance, the ads weren’t wasted on someone like me, who wouldn’t have voted for Trump under any circumstances because I already understood him for what he was.

This approach overcame one of the limitations of traditional advertising, where ads are broadcast to a wide audience via television, newspapers, or billboards, with no way to ensure they reach the right people. A significant portion of the ad spend is wasted because many viewers or readers are not the intended target audience. Algorithms, on the other hand, allowed for precision targeting, which made advertising far more efficient in this context.

The use of such algorithms in 2016, which allowed Facebook to share user data, is something that should be and has been controlled to some extent in the United States by agencies like the Federal Trade Commission. Preventing social media platforms from selling user data is an important step, and it does not interfere with free speech or the First Amendment.

As for algorithms spreading disinformation, the blame lies not with the algorithms themselves but with the disinformation they are used to disseminate. This raises the question of what can and should be done about disinformation on platforms like Twitter—now known as X—and other social media outlets.

Let me introduce an important concept here. In the United States, the First Amendment has never been intended, nor can it be used, to protect criminal communication. For example, if a group uses social media to plan a bank robbery, kidnapping, or murder, that communication is not protected. The government has a vested interest in preventing crimes before they occur.

So, the question is, what are the algorithms spreading? If they are spreading deliberate lies—such as disinformation about COVID-19—that result in harm or death, I believe that constitutes a crime and must be stopped. However, if they are spreading statements like, “Oh, we love Donald Trump! He was such a great President,” even though I strongly disagree with that sentiment, it is still acceptable. That is simply a part of the democratic system.

Do you believe governments or international bodies should regulate hi-tech oligarchs to prevent potential misuse of their platforms for political manipulation? If so, what should such regulations prioritize?

Professor Paul Levinson: This is another central topic. The real question here is: which is worse—the enormous power held by corporations and oligarchs, or governments regulating them?

The reason I frame it this way is that Trump has repeatedly made it clear that, if he returns to office, he plans to target cable media, broadcast media, and social media platforms that, in his distorted view, are spreading lies about him. For Trump, anyone who criticizes him is accused of delivering fake news and lying. He’s essentially attempting to flip the narrative.

The critical difference between the power held by the government and that wielded by massive corporations or billionaires like Elon Musk is that the government controls the military. In my view, this is the most significant threat to democratic systems. Trump has also spoken about using the National Guard to break up protests and take other actions that represent substantial steps toward establishing a fascist state in the United States.

While I don’t like billionaires having so much power, what concerns me even more is the government having the ability to stop communication and prevent people from sharing their ideas—whether or not I agree with those ideas—in the public sphere for others to read and comment on.

Once the government starts regulating communication, it’s a very short step to punishing dissent, arresting people, and throwing them in jail—exactly what the Nazis did in the 1930s. That’s a road I’m deeply concerned about.

Counter Lies with Truth, Not Suppression

Illustration: Shutterstock.

Digital technologies have been tools for both democratic and populist movements. In your opinion, how can society harness these technologies to strengthen democratic values while mitigating their misuse by authoritarian populist leaders?

Professor Paul Levinson: This is a very long-standing issue. John Milton addressed it 400 years ago in his Areopagitica tract, where he argued for keeping the marketplace of ideas open. Milton believed that allowing both truth and falsity to exist in the same marketplace enables people to identify the truth and distinguish it from lies.

When you start regulating what can enter that marketplace, the government—or anyone trying to regulate it—could easily make a mistake or even deliberately suppress the truth while presenting it as false. This prevents people from making rational decisions. That, again, is what fascists do—they attempt to control the public sphere. By keeping the truth out of the public sphere, they can masquerade as truth-tellers while propagating lies.

Much more recently, here in the United States, one of the greatest Supreme Court justices in history, Louis Brandeis—so influential that a university in Massachusetts was named after him, Brandeis University—expressed a similar idea. Brandeis famously said that the best way to combat a lie is not to suppress it but to counter it with the truth. That’s how you destroy lies—by presenting the truth clearly and rationally.

Of course, some people are hopeless; no matter what you say, they won’t change their minds. But I’m an optimist and believe that most human beings are rational. Like John Milton and Louis Brandeis, I think the best way forward is to keep the marketplace of ideas as open as possible. This openness allows the truth to emerge and shine a light on the lies.

A Clear Line Must Be Drawn When Speech Leads to Criminal Activity or Endangers Lives

With Elon Musk’s vision of Twitter as a “public square” open to all opinions, how should social media platforms navigate the tension between upholding free speech and preventing the spread of harmful disinformation? How should actors like Musk balance their personal ideologies with their ethical responsibilities toward maintaining a fair and inclusive digital space?

Professor Paul Levinson: Well, again, the first question has to be addressed by considering whether the communication in question constitutes criminal activity. Are lives put in jeopardy because of such communication? If the answer is yes, then that communication should not be allowed on any platform.

The challenge, of course, lies in defining what constitutes criminal communication. Consider the example of Trump and the attack on the U.S. Capitol on January 6, 2021, which he incited after losing the 2020 election. Trump has since been indicted in multiple cases for criminal activity related to that attack. However, he maintains his innocence, and tragically, if he were to regain the presidency, he could potentially ensure that these cases are dismissed-a deeply unfortunate prospect.

That said, the Capitol attack was, in my view, unequivocally a criminal activity. The individuals involved were not patriots; they were part of a group that believed they could overturn the results of a democratically conducted election through violence, including threats to hang the Vice President for allowing the certification of electoral votes.

First, we must establish a consensus on what constitutes a crime. For example, during a pandemic that has already claimed millions of lives, deliberately spreading lies and deceiving the public about false cures is a clear case of criminal activity. In such instances, figures like Elon Musk have an ethical obligation to prevent this content from being shared on their platforms. If they fail to act, I believe the government has a duty to intervene to stop such harmful communication.

This brings us to the debate on the limits of free speech. Elon Musk presents himself as an absolutist regarding free speech, and we can certainly debate how far I or anyone else leans toward free speech absolutism. Personally, I draw a clear line when speech leads to criminal activity or endangers human lives. It is not difficult to identify such communications online, and when Musk fails to remove this kind of content, I believe he is culpable.

In such cases, the government—though certainly not under Trump, as he and Musk appear to be allies—has a responsibility to engage with Musk and press him to adopt more responsible policies.

Government Intervention in Communication Is Far More Dangerous

U.S. President-elect Donald Trump at a rally for then-VP nominee J.D. Vance in Atlanta, GA, on August 3, 2024. Photo: Phil Mistry.

You argue that it’s concerning that tech executives can exercise so much power over who can use their platforms. But the alternative – government intervention – could be much worse. You argued this before Elon Musk was appointed to a significant post in the second Trump administration. Do you still think the same?

Professor Paul Levinson: Yes, because, as I mentioned, the government wields military power. While corporations can be problematic, and it is undeniably concerning for the richest person in the world to hold so much power that they can essentially do whatever they want—even if they lose millions of dollars and still remain the wealthiest—it is far more dangerous for the government to be involved in communication.

Let me give you another example of this—a relatively minor one, but still important. Some people may remember the Falklands War in the 1980s. Argentina wanted the United Kingdom to relinquish control of the Falkland Islands, which are located off Argentina’s coast. Understandably, Argentina questioned why the UK was still holding on to these islands, which they had seized during the colonial era.

At that time, Margaret Thatcher was the Prime Minister of the UK. She wanted to project toughness and refused to give up the islands, leading to war. The BBC, the British Broadcasting Corporation, unlike media systems in the United States, is not independent of the government. It is part of the British government, and naturally, it reported on the war.

One day, the Argentine forces inflicted significant damage on the British Expeditionary Force in the Falklands. The British government, under Thatcher, didn’t want the British public to know about this, fearing it would provoke public outrage. So, they instructed the BBC not to broadcast or report the news.

This demonstrates the immense power of governments, even in democracies like the United Kingdom. The government effectively told the nation’s primary broadcasting organization, “Don’t report that.” This is precisely the kind of government overreach that concerns me here in America and across Western democracies, where fascist tendencies have been gaining ground.

When governments gain such control, they can jeopardize democratic systems, even those that have existed for hundreds of years. This is why I continue to believe that government intervention in communication is far more dangerous than the unchecked power of tech executives.

Violating the Spirit of the First Amendment Is Not as Severe as Violating the First Amendment Itself

You declare yourself a First Amendment radical, i.e., a staunch supporter of the First Amendment, which says Congress shall make no law abridging free speech. Yet, you have supported Twitter’s ban on Donald Trump. Don’t you think there is a contradiction between these two positions? Where should the ethical line be drawn for social media platforms when balancing freedom of expression with the risk of harm caused by certain types of speech?

Professor Paul Levinson: First of all, I’d like to draw a distinction between the First Amendment itself and what I call the spirit of the First Amendment.

The First Amendment says, “Congress shall make no law abridging freedom of speech or the press.” Through the 14th Amendment, which was enacted after the Civil War in the 1800s, this prohibition on federal government interference with communication was extended to state governments and, in general, to municipalities, including cities. Over the years, the Supreme Court has correctly ruled that no government can interfere with communications—again, unless it involves some kind of criminal activity. That’s the First Amendment.

Now, let’s take an example like the Grammy Awards. These awards, given for the best music in a given year, are broadcast on American television stations like CBS. During a rap artist’s performance, where cursing and vulgarity are often part of the genre, viewers might hear bleeps censoring certain words. What’s happening there? CBS is bleeping those words because they fear their sponsors might object, or that the Federal Communications Commission (FCC) might penalize them by refusing to renew their license.

For the record, I believe the FCC is unconstitutional because it violates the First Amendment—it’s a government agency that interferes with communication. Nevertheless, CBS’s actions, while cowardly in my opinion, do not violate the First Amendment. Instead, they violate the spirit of the First Amendment because CBS is not the government.

Similarly, when Elon Musk or, before him, the previous owners of Twitter banned Donald Trump from the platform, they were not acting as representatives of the government. In Trump’s case, his tweets were rightly perceived as contributing to the instigation of the attack on the Capitol in January 2021—a criminal activity. For this reason, I believe banning him from the platform was the correct decision. However, this action was taken by a private social media company, not the government. As such, while it may have violated the spirit of the First Amendment, it did not violate the First Amendment itself.

In general, my position is that the spirit of the First Amendment should be respected, as censorship is rarely beneficial. However, violating the spirit of the First Amendment is not as severe as violating the First Amendment itself.

To illustrate a clear violation of the First Amendment, consider when President Richard Nixon attempted to prevent The New York Times and The Washington Post from publishing the Pentagon Papers. Nixon argued that publishing the papers would undermine his war effort in Vietnam. Fortunately, the Supreme Court correctly ruled that such an action would violate the First Amendment and voted against Nixon, affirming that a US president cannot impose restrictions on what newspapers can publish. This case represents a classic and correct application of the First Amendment.

The Danger of Elon Musk Holding Power in Both Government and Social Media

Elon Musk, founder, CEO, and chief engineer of SpaceX; CEO of Tesla; CTO and chairman of X (formerly Twitter); and co-founder of Neuralink and OpenAI, at VIVA Technology (Vivatech) in Paris, France, on June 16, 2023. Photo: Frederic Legrand.

You suggest that market forces can effectively counterbalance the dominance of tech giants, as seen with Microsoft’s decline in influence. Do you believe similar market corrections are plausible for current tech behemoths like Twitter or Amazon, given their role as gatekeepers of global communication?

Professor Paul Levinson: Yes, I do. Let’s go back to what I was saying about Microsoft. This happened in the 1990s when Microsoft was at its peak, and Bill Gates was probably the richest man in the world. There was a lot of talk about breaking up Microsoft—claims that it had a monopoly, too large a market share, and that this dominance was unhealthy for the intellectual and economic well-being of the country.

Even back then, I said, “Take it easy.” The market will regulate itself; there’s no need to rush into breaking up the Microsoft corporate system. People were reacting to something that had only happened in the last year or two. I suggested we wait and see what would happen. Sure enough, by the late 1990s and into the 21st century, Microsoft’s influence had already started to decline, and new giants like Amazon were beginning to grow.

Once again, I am more concerned about the government regulating any communication system than I am about the damage caused by such systems. Consider Donald Trump returning to the White House—he’s already naming some of the bizarre people (and that’s putting it kindly) he plans to appoint to important positions in his cabinet and administration.

The last thing I want to see is a scenario where the government goes after MSNBC, an important progressive voice in cable television, or NBC as a whole, claiming they have too much power and must be broken up. That kind of government intervention poses a greater threat to democracy than allowing corporate systems to continue operating.

Now, I’m not saying I’m thrilled about the power Elon Musk holds. In fact, I need to emphasize this point: Trump has stated he wants to put Musk in charge of a new government agency tasked with making the government more efficient. While I’m all for making the government more efficient, I am deeply opposed to having the person who owns X (formerly Twitter) also hold a high-ranking government position. That kind of overlap means the government could end up controlling communication platforms.

As for Musk, I’m not overly concerned about most of the things he’s done so far. What does concern me is the idea of him simultaneously being a member of the new administration and maintaining his powerful position at X. If Musk were a true believer in free speech, he would either divest himself of X or refuse the government post. But I think we both know he’s likely to do neither.

Projection Is a Hallmark of Fascism

You argue that Donald Trump turned the concept of “fake news” into a tool to undermine legitimate media. What long-term impact do you think this has on public trust in journalism and the democratic process? 

Professor Paul Levinson: It’s already had a very negative effect, and it’s one of the worst things Donald Trump has done. I remember watching television back in January 2017, shortly after Trump had been elected president in the 2016 election. As president-elect, he was holding a news conference here in New York City. At the end of the conference, reporters raised their hands to ask questions.

A prominent CNN reporter, Jim Acosta, raised his hand, and Trump looked at him and said, “I’m not going to call on you. You’re with CNN, right? You’re fake news.” I remember thinking, “Wow, that’s a pretty clever thing Trump is trying to do.”

CNN was not spreading fake news in any way. It was truthfully reporting on things that made Trump look bad. For Trump, however, anything that embarrasses or criticizes him is automatically labeled as “fake news.” Whether the idea originated with Trump or one of his advisers, it’s a brilliant but dangerous way of undermining criticism.

This tactic reflects what Sigmund Freud called projection. When we look at the world and disagree with someone, we project our own intentions onto them, accusing them of doing what we plan to do. This, in turn, justifies actions against them. Projection is a hallmark of fascism. It’s something Hitler did. It’s something Stalin did. Stalin referred to the press as the “enemy of the people,” which is another favorite term of Trump. In Nazi Germany, during the 1930s, Joseph Goebbels popularized the term Lügenpresse, meaning “lying press”—essentially, fake news.

What amazes me is how many people have fallen for this tactic in 2024, and indeed, over the past decade, despite the lessons we should have learned from the 1930s. Unfortunately, it highlights just how ignorant many people are of history.

The Greatest Threat to American Democracy Since the Civil War

How do you think American people and American institutions will react to second Trump administration?

Professor Paul Levinson: I don’t know, and I have to tell you, I am deeply concerned. I think the United States of America is facing the worst threat to our democracy since the Civil War.

The election results obviously surprised and stunned a lot of people. I’ll just note, parenthetically, that once again, the polls were off. They predicted a razor-close race. While Trump didn’t win by a landslide, he did secure an impressive victory. Even here in New York State, where the Democrats won, they did so by a smaller margin than Joe Biden or even Hillary Clinton had achieved.

This election revealed a significant aspect of American life and I thought that many, including myself, didn’t fully recognize before the election. It’s a deeply troubling realization. As historians know, it’s not as though Germany had an autocratic system in place before Hitler’s rise to power. The Weimar Republic was actually a strong democracy with a robust constitution.

Fascism often doesn’t seize power through a coup d’état—though that can ultimately happen—but rather by undermining democratic systems and turning them against themselves. That’s what makes this such a deeply concerning time.

I’m an optimist, so I hope that the worst won’t happen. But at this point, it just remains to be seen.

Trump’s Appointments Are Not Just Concerning, They Border on Absurdity

Independent presidential candidate Robert F. Kennedy introduced his running mate, Nicole Shanahan, during a campaign event in Oakland, California, on Tuesday, March 26, 2024. Photo: Maxim Elramsisy.

And lastly, Professor Levinson, there are those who are deeply concerned about the future of American democracy under a second Trump administration. Some argue that American democratic institutions may not survive. Where do you stand in this debate?

Professor Paul Levinson: Well, as I just said, I’m very worried. During Trump’s first administration, many of the people he appointed seemed to operate under the mistaken belief that, while Trump might be a little unhinged, they could keep him in check. They thought they knew what was right and would steer him accordingly. Trump’s response to that? He fired anyone who disagreed with him.

He famously dismissed James Comey, the FBI director, and Rex Tillerson, his Secretary of State. Trump became infamous for firing people, both in his presidency and on The Apprentice. This time around, however, he’s being much more calculated in his appointments.

The only person he has appointed so far who, in my view, is not completely unfit for the role is Marco Rubio, a senator from Florida who is now Secretary of State. While I don’t agree with Rubio’s policies, at least he’s not irrational. Unfortunately, the same cannot be said for many of Trump’s other appointees.

For example, Matt Gaetz, recently appointed Attorney General, was until recently a member of the House of Representatives. He resigned to take this post despite being the subject of an investigation involving allegations of sex trafficking, including minors. The idea of someone with such a history holding the top legal position in the country is deeply troubling.

Then there’s Dr. Mehmet Oz. Yes, he’s an MD, but he hasn’t practiced medicine in years and is better known as a television personality. He’s been appointed to lead the CDC or a similar health organization—it’s hard to keep track.

Or take Robert F. Kennedy Jr., who has been appointed Secretary of Health. While he’s Robert F. Kennedy’s son, his anti-vaccine stance goes against the very measures that saved millions of lives during the COVID pandemic. These appointments are not just concerning; they border on absurdity.

At this point, I’m holding out hope that the Senate, which is currently split 50-50 between Democrats and Republicans, might reject some of these nominees. However, it’s unclear whether that will happen. I don’t have a crystal ball, but if I did, I’d see nothing but clouds and stormy weather ahead. Unfortunately, I can’t see through the storm.

Republican presidential nominee, former U.S. President Donald Trump arrives to speak during a campaign rally at Suburban Collection Showplace on October 26, 2024 in Novi, Michigan. Photo: Anna Moneymaker.

Trump 2025: Dystopia and Fascism – The Rise of Authoritarianism in the New Government?

Donald Trump’s first campaign and election were not merely a triumph for populism but a “game-changer,” bringing it to the forefront not just as an ideology but as a method of governance. Trump’s rise reshaped Western democracies, fostering a culture where political norms were no longer stable foundations but tools to be discarded when inconvenient. This commentary seeks to analyze Trump’s prospective second administration and its potential to deepen existing fractures in governance. By examining the cabinet figures, controversies, and projected policies, this analysis will explore their implications for the balance of powers, climate policy, immigration, justice, and international relations.

By João Ferreira Dias

The return of Donald Trump to the White House in 2025 raises profound concerns about the future of democracy in the United States. With a cabinet composed of figures associated with populism, climate denial, extreme nativism, and allegations of serious criminal conduct, the emerging government signals a shift towards authoritarianism.

Authors like Steven Levitsky and Daniel Ziblatt (2019) and Yascha Mounk (2018) have noted the far-reaching impact of Trump on contemporary politics. His first campaign and election were not merely a triumph for populism but a “game-changer,” bringing it to the forefront not just as an ideology but as a method of governance. Trump’s rise reshaped Western democracies, fostering a culture where political norms were no longer stable foundations but tools to be discarded when inconvenient.

This commentary seeks to analyze Trump’s prospective second administration and its potential to deepen existing fractures in governance. By examining the cabinet figures, controversies, and projected policies, this analysis will explore their implications for the balance of powers, climate policy, immigration, justice, and international relations.

Populism, Resentment, and the White Working Class

The literature on populism emphasizes the “us vs. them” dichotomy as central to the ideology and practice of populist movements. This narrative is not merely rhetorical but structural, enabling populist leaders to redefine democratic politics around exclusionary lines. As Mondon and Winter (2020) observe, male anxiety—rooted in fears of economic insecurity and immigration—was pivotal in mobilizing support for both Brexit and Trump’s 2016 election. This anxiety, framed as a defense of cultural and economic stability, has become a powerful driver of populist coalitions.

Yascha Mounk (2018) identifies the declining economic security of the white working class as a critical backdrop to this shift. This demographic, comprising rural laborers and displaced urban workers, has been profoundly affected by globalization and industrial outsourcing, which have hollowed out the economic foundations of entire communities. These “losers of globalization,” marginalized by liberal economic policies, have turned to populist leaders who promise to restore not just jobs but dignity and identity. Begum, Mondon, and Winter (2021) argue that this group has become the symbolic “people” populist radical-right movements claim to represent. This realignment echoes historical fascist strategies, where economic grievances were redirected into nationalist and exclusionary frameworks, undermining class solidarity in favor of cultural antagonism.

Trump’s “Make America Great Again” (MAGA) slogan was the masterstroke that consolidated these sentiments, offering a promise of cultural revival that transcended purely economic appeals. Fukuyama (2018) notes that this shift reflects a reconfiguration of the political spectrum, as economic discontent has increasingly been reframed as a cultural battle. The rise of “culture wars” (Hunter, 1991; Hartman, 2019) has enabled populist leaders like Trump to weaponize moral and cultural grievances, portraying the left as a threat to traditional values and national identity. Concepts such as “woke culture” (McWhorter, 2021) and “cultural Marxism” (Jamin, 2014) are invoked to delegitimize progressive movements, presenting them as enemies of the “common man.”

The “cultural backlash” phenomenon, as described by Norris and Inglehart (2019), plays a crucial role here. By amplifying fears of moral alienation and cultural displacement, Trump crafted a coalition that opposed not only the policies of the left but the foundational principles of liberal democracy itself. This backlash was not an aberration but a calculated strategy to consolidate power, mobilizing resentment to erode the very norms that sustain democratic institutions.

The Collapse of Democratic Norms and the Dismantling of Checks and Balances

Levitsky and Ziblatt’s (2019) framework on democratic backsliding highlights how democracies often erode through gradual institutional decay rather than abrupt authoritarian takeovers. Trump’s presidency exemplified this process, as his persistent attacks on the judiciary, the media, and electoral integrity undermined the legitimacy of these institutions.

Trump’s rhetoric, especially his false claims of election fraud, was not merely an expression of personal grievance but a deliberate strategy to delegitimize the rule of law. These narratives culminated in the January 6th Capitol riot, an unprecedented attack on democratic governance in the modern United States. By encouraging insurrectionist behavior, Trump signaled his willingness to destabilize institutions rather than accept their role as checks on executive power.

Policies such as mass deportations further illustrate this erosion of norms, creating an environment of fear and division that undermines trust in governance. At the same time, Trump’s environmental agenda—typified by proposals to expand oil drilling in Alaska—exemplifies his administration’s disdain for scientific expertise. As Mondon and Winter argue, this confluence of environmental degradation and exclusionary nationalism, or “bio-cultural nativism,” reflects a broader authoritarian project that sidelines expertise in favor of ideological loyalty.

Nativism, Class, and the Fragmentation of Liberal Democracy

Mondon and Winter (2020) highlight the centrality of nativism in Trump’s political strategy. For the white working class, nativist rhetoric offers both cultural validation and a channel for economic grievances, reinforcing the “us vs. them” framework. Trump’s appeal lies in his ability to present himself as the protector of “real Americans” against perceived threats from immigrants, elites, and progressive activists.

Mounk (2018) warns that the separation of democracy from liberalism creates fertile ground for authoritarianism. While democracy centers on majority rule, liberalism safeguards minority rights and institutional checks on power. Under Trump, this decoupling fosters a dangerous “tyranny of the majority,” in which populist policies—such as border walls and mass deportations—erode the pluralism that underpins liberal democracy.

This fragmentation of liberal democracy has broader implications, as populist leaders exploit cultural and economic insecurities to dismantle the institutional norms that sustain democratic governance. The result is a political landscape where nativism and exclusionary policies are not fringe elements but central features of mainstream governance.

Trump’s Cabinet: A Microcosm of Authoritarian Drift

Trump’s prospective 2025 cabinet crystallizes his administration’s authoritarian tendencies. Jason Stanley (2018) identifies the vilification of out-groups and the consolidation of power among loyalists as hallmarks of authoritarian regimes. Trump’s cabinet appointments reflect this dynamic, blending ideological extremism with personal loyalty at the expense of institutional norms and expertise.

J.D. Vance emerges as a key figure in this trajectory. As an intellectual voice for the radical right, Vance bridges populist grievance with the cultural warfare central to Trump’s appeal. His rhetoric, centered on the “decline of traditional values,” positions him as an architect of the culture wars that sustain Trump’s coalition. Vance’s influence extends beyond policy, shaping a narrative that frames the MAGA movement as the defender of American identity against the perceived excesses of progressivism.

Elon Musk, another prominent figure in Trump’s circle, wields outsized influence as both a deregulation advocate and a media magnate. Through his dominance of platforms like X (formerly Twitter), Musk amplifies misinformation, weakening public trust in institutions and expertise. His inclusion in the cabinet signals a shift toward governance driven by individual power rather than institutional accountability, further undermining democratic norms.

Robert F. Kennedy Jr., a vocal climate change skeptic, exemplifies the administration’s disregard for scientific consensus. Kennedy’s presence underscores Trump’s strategy of sidelining expertise in favor of ideological alignment, with significant implications for environmental policy and institutional credibility.

Finally, figures like Matt Gaetz, despite their legal controversies, illustrate Trump’s prioritization of loyalty over ethical standards. This normalization of controversial and compromised figures signals a broader erosion of accountability, mirroring the dynamics of historical authoritarian regimes.

Conclusion: The Authoritarian Future of Liberal Democracy

Trump’s cabinet is not just a collection of individuals; it is a reflection of his administration’s authoritarian vision. By prioritizing ideological conformity, cultural grievance, and personal loyalty, Trump’s appointments deepen the erosion of democratic norms and institutional credibility. The profiles of figures like Vance, Musk, and Kennedy illuminate how populism and nativism are reshaping the American political landscape, with long-term consequences for the principles of liberal democracy.

Resisting this drift requires more than institutional safeguards; it demands a societal recommitment to pluralism, expertise, and the rule of law. Without such efforts, the United States risks cementing a political model where authoritarianism thrives under the guise of democratic legitimacy.


 

References

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Duffy, B., Gottfried, G., May, G., Hewlett, K., & Skinner, G. (2023). Woke vs anti-woke? Culture war divisions and politicshttps://doi.org/10.18742/pub01-163.

Hartman, A. (2019). A war for the soul of America: A history of the culture wars. University of Chicago Press.

Hunter, J. D. (1991). Culture wars: The struggle to define America. Basic Books.

Hunter, J. D. (1993). Before the shooting begins: Searching for democracy in America’s culture war. Free Press.

Jamin, J. (2014). Cultural Marxism and the radical right. In The post-war Anglo-American far right: A special relationship of hate (pp. 84-103).

Levitsky, S., & Ziblatt, D. (2019). How democracies die. Crown.

McWhorter, J. (2021). Woke racism: How a new religion has betrayed Black America. Penguin.

Mirrlees, T. (2018). “The Alt-right’s discourse on “Cultural Marxism”: A political instrument of intersectional hate.” Atlantis: Critical Studies in Gender, Culture & Social Justice, 39(1), 49-69.

Mondon, A., & Winter, A. (2020). “Whiteness, populism and the racialisation of the working class in the United Kingdom and the United States.” In: Whiteness and Nationalism (pp. 10-28). Routledge.

Mounk, Y. (2018). The people vs. democracy: Why our freedom is in danger and how to save it. Harvard University Press.

Norris, P., & Inglehart, R. (2019). Cultural backlash: Trump, Brexit, and authoritarian populism. Cambridge University Press.

Paternotte, D., & Verloo, M. (2021). “De-democratization and the politics of knowledge: Unpacking the cultural Marxism narrative.” Social Politics: International Studies in Gender, State & Society, 28(3), 556-578.

Stanley, J. (2018). How fascism works: The politics of us and them. Random House.