Labour Day celebrations

ECPS Symposium 2026 / Panel 3: Normalizing Authoritarian Populism — Institutions, Algorithms, and Fascist Drift

Please cite as:
ECPS Staff. (2026). “ECPS Symposium 2026 / Panel 3: Normalizing Authoritarian Populism — Institutions, Algorithms, and Fascist Drift.” European Center for Populism Studies (ECPS). April 28, 2026. https://doi.org/10.55271/rp00151

 

The third panel of the ECPS Fifth Annual International Symposium examined how authoritarian populism becomes normalized across institutions, media ecosystems, and political identities. Bringing together perspectives from political science, media studies, and political theory, the session highlighted the interplay between executive overreach, institutional erosion, and algorithmically amplified communication. Contributions by Professor Larry Diamond and Professor Bruce Cain underscored the dynamics of democratic backsliding and “autocratic drift” within the United States, while Assoc. Prof. Ibrahim Al-Marashi demonstrated how AI-driven media and “slopaganda” reshape populist mobilization in a hyperreal digital environment. Concluding the panel, Professor Tariq Modood proposed multicultural nationalism as a unifying alternative to exclusionary populism. Collectively, the panel offered a multidimensional framework for understanding and resisting contemporary authoritarian trajectories.

Reported by ECPS Staff

Third Panel of the ECPS Fifth Annual International Symposium, “Reforming and Safeguarding Liberal Democracy: Systemic Crises, Populism, and Democratic Resilience,” convened under the title “Normalizing Authoritarian Populism: Institutions, Algorithms, and Fascist Drift.” Moderated by Professor Werner Pascha, Emeritus Professor of Economics at Duisburg-Essen University and affiliated with the Institute of East Asian Studies (IN-EAST), the panel examined how authoritarian populism becomes normalized through institutional weakening, executive overreach, media transformation, algorithmic amplification, and exclusionary forms of nationalism.

Professor Pascha guided the session as a moderator attentive to both institutional and conceptual linkages. His role was especially important in bringing together the panel’s diverse disciplinary perspectives—from comparative democratization and American political institutions to media studies, war narratives, and multicultural political theory—into a coherent discussion on the contemporary vulnerabilities of liberal democracy.

The panel opened with Professor Larry Diamond, William L. Clayton Senior Fellow at the Hoover Institution, Mosbacher Senior Fellow in Global Democracy at Stanford’s Freeman Spogli Institute, and Bass University Fellow. In his presentation, “The Arc of Authoritarian Populism in the US under Donald Trump, How Far It Has Progressed, and the Prospects of Reversing It,” Professor Diamond assessed the trajectory of authoritarian populism in the United States, drawing on V-Dem indicators and comparative lessons from Hungary, Poland, and Turkey. He emphasized electoral manipulation, corruption, attacks on institutions, and the importance of broad democratic mobilization.

The second speaker, Professor Bruce Cain, Professor of Political Science at Stanford University and Director of the Bill Lane Center, presented “The Institutional Enablement of American Populism.” Professor Cain offered a measured analysis of autocratic drift in the United States, distinguishing between rule-of-law erosion and longer-term shifts in America’s federalized institutional structure. His remarks highlighted executive power, emergency authority, judicial interpretation, federalism, and the political economy of democratic resilience.

The third presentation, “Algorithmic Populism in the Age of the Deep-Fake,” was delivered by Assoc. Prof. Ibrahim Al-Marashi, Associate Professor at The American College of the Mediterranean and the Department of International Relations at Central European University. Assoc. Prof. Al-Marashi explored how AI-generated media, memes, “slopaganda,” and hyperreal digital narratives reshape war, propaganda, and populist communication.

The final speaker, Professor Tariq Modood, Professor of Sociology, Politics and Public Policy at the University of Bristol, presented “From Populist Capture to Democratic Belonging: Multicultural Nationalism as an Alternative to Exclusionary Nationalism.” Professor Modood proposed multicultural nationalism as a constructive response to exclusionary populism, seeking to integrate majority anxieties and minority vulnerabilities within a shared framework of equal citizenship and belonging.

Together, the panel offered a rich interdisciplinary account of how authoritarian populism is institutionalized, mediated, normalized, and potentially resisted.

 

Professor Larry Diamond: The Arc of Authoritarian Populism in the US under Donald Trump, How Far It Has Progressed, and the Prospects of Reversing It  

Professor Larry Diamond, a renowned expert on democratic development and Senior Fellow at Stanford University’s Hoover Institution and Freeman Spogli Institute for International Studies.

As the first speaker of the third panel, Professor Larry Diamond delivered a wide-ranging and analytically grounded presentation that examined the trajectory of authoritarian populism and the prospects for reversing democratic backsliding. Moving briskly through his slides, Professor Diamond framed his remarks around two central questions: how far authoritarian populism has advanced, and what strategies may effectively counter its expansion. Drawing in part on V-Dem data as well as arguments developed in his book Ill Winds, Professor Diamond outlined what he described as an “autocrat’s 12-step program,” emphasizing the cumulative and systematic nature of democratic erosion.

While not elaborating each step in detail, Professor Diamond underscored the critical importance of electoral manipulation and control, identifying it as the decisive stage in authoritarian consolidation. He noted that this dimension often determines whether democratic decline becomes entrenched, referencing recent developments in Hungary as a salient example. Turning to the United States, Professor Diamond traced the evolution of authoritarian tendencies under Donald Trump, emphasizing both continuity from the first term and new developments in the second.

Executive Power and Erosion

Among the defining features identified by Professor Diamond were the use of political pressure to deter intra-party dissent, particularly among Republican legislators, and the expansion of attacks on independent institutions, including law firms, universities, and media organizations. He highlighted the increasing concentration of media ownership in the hands of political allies, suggesting that such developments have already begun to shape editorial practices in major outlets. In addition, Professor Diamond pointed to the erosion of conflict-of-interest norms, arguing that corruption has become deeply embedded within the governing project and may ultimately prove politically destabilizing.

Further institutional concerns included the dismissal of inspectors general, the impoundment of congressionally appropriated funds, and the transformation of Immigration and Customs Enforcement (ICE) into a broader instrument of political enforcement. Professor Diamond also emphasized attempts to weaponize the Justice Department and to gain control over electoral administration, including efforts to weaken election security infrastructure. These actions, in his view, reflected a coherent strategy aimed at consolidating executive power.

Assessing the extent of democratic decline, Professor Diamond drew on V-Dem indicators to demonstrate a significant deterioration in the United States’ liberal democracy score. He highlighted a particularly sharp decline during the first year of Trump’s second presidency, noting that the country has shifted from a high-performing liberal democracy to a more illiberal form. Quantitatively, he described a 28-point decline from the end of the Obama administration, a scale of regression comparable only to early developments under Viktor Orbán among advanced democracies.

Disaggregating these trends, Professor Diamond identified pronounced declines in academic freedom, freedom of expression, and legislative constraints on the executive. At the same time, he suggested that these constraints could partially recover depending on electoral outcomes, particularly if opposition parties regain control of one or both houses of Congress. This possibility led him to argue that the trajectory toward autocracy, while serious, has recently slowed.

Courts, Protests, and Declining Support

Several factors, according to Professor Diamond, have contributed to this deceleration. The judiciary, though uneven in its responses, has played a significant role. Lower federal courts have blocked numerous executive actions, while even the Supreme Court, despite issuing decisions that expand presidential authority, has begun to show signs of resistance. Professor Diamond pointed in particular to anticipated rulings on birthright citizenship as potential indicators of judicial limits.

Equally important, in his view, has been the scale and geographic breadth of public protest. Mass mobilizations, including demonstrations in both urban centers and traditionally conservative regions, have signaled widespread opposition. However, the most decisive constraint, Professor Diamond argued, is declining presidential popularity. He emphasized that public approval functions as a critical political resource, and that current approval ratings—marked by substantial negative margins—place the administration in a vulnerable position.

Electoral dynamics, he suggested, have also shifted. Policy decisions, including military engagement with Iran and its economic consequences, have contributed to declining support and may influence forthcoming elections. These developments, combined with structural features such as the Senate filibuster and the federal system, have limited the administration’s capacity to enact more sweeping institutional changes. Professor Diamond noted that resistance within the Senate, particularly regarding efforts to remove the filibuster, has been a key factor in constraining legislative overreach.

Electoral Integrity Under Pressure

Turning to governance capacity, Professor Diamond highlighted patterns of administrative instability and perceived incompetence. Frequent turnover in key positions, coupled with broader depletion of the federal workforce, has created gaps in institutional effectiveness. Drawing on observations from public service monitoring organizations, he warned that these deficiencies may have tangible consequences for crisis response and public service delivery, further undermining political legitimacy.

In the legal domain, Professor Diamond cited data indicating that federal courts have blocked a substantial number of executive actions, suggesting that judicial resistance has been more extensive than often assumed. Nonetheless, he cautioned that such interventions have not always been sufficient to prevent institutional damage, particularly when agencies are dismantled before legal remedies take effect.

A central concern in Professor Diamond’s analysis was the potential manipulation of electoral processes. He identified legislative initiatives such as the SAVE Act as instruments that could be used to restrict voter participation, and warned of more extreme scenarios involving the declaration of electoral emergencies or interference with vote counting. While acknowledging that such outcomes are contingent on political conditions, he stressed that close electoral contests increase their plausibility.

Strategies for Democratic Renewal

In concluding his presentation, Professor Diamond turned to strategies for democratic reversal. He emphasized the importance of early and coordinated intervention, noting that the probability of successful resistance increases when democratic actors mobilize before authoritarian consolidation is complete. Drawing on comparative examples, including recent electoral developments in Turkey, Poland, and Hungary, he highlighted the necessity of broad opposition unity and effective mobilization.

Importantly, Professor Diamond argued against adopting the polarizing tactics of authoritarian leaders, instead advocating for strategies that transcend political divisions and appeal to a wider electorate. He underscored the importance of addressing economic concerns and everyday issues, while also exposing vulnerabilities related to corruption and wealth concentration. Reclaiming national symbols and articulating an inclusive democratic vision were identified as key components of successful opposition strategies.

Finally, Professor Diamond stressed the importance of leadership. Effective democratic leadership, in his view, must project optimism, confidence, and strength, offering a compelling alternative to authoritarian narratives. Through this combination of institutional analysis and strategic reflection, Professor Diamond provided a comprehensive assessment of both the challenges posed by authoritarian populism and the conditions under which democratic resilience may be restored.

 

Professor Bruce Cain: The Institutional Enablement of American Populism

Bruce E. Cain is Professor of Political Science, Stanford University; Director, Bill Lane Center.

As the second speaker of the third panel, Professor Bruce E. Cain presented an institutionally grounded analysis. Positioning his remarks between alarmist and dismissive interpretations, Professor Cain described himself as “seriously concerned,” offering a measured assessment of democratic change in the United States. His intervention built upon earlier contributions while introducing a distinctive analytical framework centered on institutional dynamics, historical precedents, and the structural features of American governance.

At the outset, Professor Cain engaged directly with the empirical evidence of democratic decline, particularly the V-Dem data referenced throughout the symposium. While acknowledging the sharp downward trajectory, he emphasized that the decline effectively returns the United States to levels comparable to the mid-twentieth century. This regression, he argued, is normatively troubling given subsequent democratic reforms, yet it does not constitute a transition to outright autocracy. Rather, Professor Cain conceptualized the current situation as “autocratic drift”—a directional movement that erodes democratic quality without fully dismantling democratic status. This distinction, he suggested, is essential for maintaining analytical clarity.

Trump as Accelerator, Not Origin

Structuring his presentation around two central questions, Professor Cain first addressed whether autocratic drift has occurred and whether it is attributable to Donald Trump. He answered affirmatively, while also emphasizing that such drift must be understood in context. His second question concerned normalization: whether these changes are becoming embedded in institutional practice and therefore more difficult to reverse. This latter issue, he indicated, is closely tied to the problem of reversibility raised by other speakers.

A key contribution of Professor Cain’s analysis lies in his differentiation between two forms of autocratic drift. The first pertains to the erosion of the rule of law and fundamental democratic principles. The second concerns shifts in the distinctive institutional structure of the United States, characterized by a highly federalized and fragmented system of governance. This dual framework allowed Professor Cain to separate concerns about core democratic norms from changes in institutional balance, arguing that while both are significant, the former poses a more serious threat.

In discussing the institutional structure of American democracy, Professor Cain emphasized the importance of federalism and the vertical and horizontal fragmentation of power. He noted that while unified partisan control—so-called “trifecta government”—can weaken horizontal checks, vertical fragmentation remains a critical source of resistance. State and local governments retain substantial autonomy, complicating efforts to centralize authority. This institutional design, he argued, was deliberately constructed to prevent the concentration of power, and continues to function as a constraint on executive overreach.

At the same time, Professor Cain acknowledged that the very features that limit executive power can also produce governance difficulties, particularly under conditions of polarization. The paralysis associated with divided government has encouraged successive administrations—both Democratic and Republican—to rely increasingly on executive actions as institutional workarounds. In this sense, Professor Cain argued that autocratic drift predates Trump and reflects longer-term adaptations within the American system. Trump, in this framework, is both an accelerant and an innovator: he has intensified existing practices while also introducing new forms of institutional challenge.

From Institutional Change to Norm Erosion

Historically situating these developments, Professor Cain traced shifts in the balance of power between branches of government. The nineteenth century, he noted, was characterized by strong legislatures, while the Progressive Era marked a transition toward stronger executive authority. A partial reassertion of legislative power followed Watergate, but recent decades have again seen movement toward executive dominance. These oscillations, in his view, suggest that institutional balance is inherently dynamic, and that not all shifts toward executive power necessarily constitute democratic breakdown.

However, Professor Cain distinguished this structural evolution from the more troubling erosion of the rule of law. He identified several areas where recent developments represent a significant departure from established norms. Foremost among these was the attempt to disrupt the electoral process in 2020, which he described as a “serious and almost unthinkable act.” He also highlighted the pardoning of individuals involved in the January 6 events, noting that the combination of expansive pardon powers and judicially affirmed presidential immunity creates a particularly concerning institutional configuration.

In this regard, Professor Cain emphasized that the interaction between legal immunity and pardon authority raises the risk that individuals may engage in unlawful actions on behalf of the executive, anticipating protection from legal consequences. This possibility, he suggested, is a central concern within the election law community, which has responded by increasing monitoring efforts and preparing legal challenges. Despite these risks, Professor Cain expressed cautious optimism, citing the failure of many previous legal challenges to succeed and the presence of institutional actors willing to resist.

Executive Power and Conflict-of-Interest Gaps

Another dimension of rule-of-law erosion identified by Professor Cain was the use of public office for personal enrichment. He pointed out that the president is uniquely exempt from conflict-of-interest regulations, creating opportunities for financial gain that extend beyond direct transactions to include networks of associates and affiliates. This structural gap, he argued, undermines anti-corruption efforts and poses a significant challenge for reform.

Turning to the issue of normalization, Professor Cain argued that contemporary developments are partly rooted in earlier precedents. Instances of misconduct by previous administrations—across party lines—have contributed to a gradual lowering of normative standards. Trump’s actions, in this context, represent an amplification rather than a complete departure. This cumulative process, he suggested, increases the risk that practices once considered exceptional may become institutionalized.

Professor Cain also addressed the role of the judiciary, particularly the use of the “shadow docket,” whereby courts allow contested policies to remain in effect pending review. He suggested that recent criticism of this practice may prompt judicial recalibration, though its long-term implications remain uncertain. Similarly, he discussed the politicization of judicial appointments, linking it to procedural changes such as the elimination of the filibuster for judicial nominees, which has facilitated partisan control over the courts.

In examining the broader institutional landscape, Professor Cain identified multiple factors contributing to the concentration of executive power, including the expansion of unilateral war powers, the use of emergency authorities, and the increasing reliance on executive orders. He emphasized that these developments are not confined to a single administration, but reflect broader systemic trends shaped by both parties.

Reversibility and Enduring Change

In considering reversibility, Professor Cain suggested that many recent changes could be undone relatively quickly, particularly those associated with executive actions. However, deeper institutional shifts—especially those affecting legal interpretations and structural balances—may prove more enduring. The future direction of the judiciary, particularly regarding the unitary executive theory, will be a critical factor in this regard.

In his concluding remarks, Professor Cain introduced a provocative argument concerning the relationship between democracy and capitalism. He observed that the United States’ institutional stability has historically supported a favorable business environment, and suggested that disruptions caused by executive unpredictability may undermine this stability. He further posited that, for many voters, economic considerations may outweigh concerns about democratic norms. In this sense, the political consequences of current developments may be driven as much by economic performance as by institutional integrity.

Ultimately, Professor Cain’s presentation offered a layered and historically informed analysis of autocratic drift in the United States. By distinguishing between different forms of institutional change and situating contemporary developments within longer-term trajectories, he provided a framework that highlights both the resilience and the vulnerabilities of American democracy.

 

Associate Professor Al Marashi: Algorithmic Populism in the Age of the Deep-Fake

Dr. Ibrahim Al-Marashi—Associate Professor at Department of History, California State University, San Marcos.

As the third speaker of the session, Associate Professor Al Marashi delivered a conceptually rich and interdisciplinary presentation that brought together insights from history and media studies to examine the evolving relationship between warfare, communication technologies, and populism. His intervention underscored the rapid transformation of contemporary conflict environments, emphasizing that the analytical frameworks used to interpret war must adapt to the accelerating pace of technological change—particularly the rise of artificial intelligence (AI) and digitally mediated communication.

Assoc. Prof. Al Marashi opened by noting the obsolescence of his earlier research on what he had initially framed as the “12-Day War,” explaining that subsequent developments had already rendered that framing outdated. Instead, he proposed understanding the current situation as a prolonged and continuous conflict—extending to approximately forty days—thereby challenging conventional temporal boundaries used in historical analysis. From a geopolitical perspective, he suggested that this conflict could be interpreted as the third Gulf War from a United States vantage point, and the fourth from the perspective of the Gulf region. This reframing illustrated the fluidity of contemporary conflict narratives and the difficulty of capturing them in real time.

From CNN to Slopaganda

Central to Assoc. Prof. Al Marashi’s argument was the interplay between media evolution and the conduct of war. He traced a historical trajectory beginning with the 1991 Gulf War, often referred to as the “CNN War,” which marked the emergence of the 24-hour news cycle and introduced a model of continuous, real-time broadcast coverage. This phase, characterized by one-way communication, allowed audiences to consume war as a mediated spectacle, reinforcing a centralized narrative shaped by state and corporate media institutions.

He then contrasted this with the 2003 Iraq War, which he described as the “Al Jazeera War,” highlighting the emergence of alternative global media platforms that challenged Western-centric narratives. The early presence of blogs during this period signaled the beginnings of participatory media, although such participation remained limited in scope. These developments, according to Assoc. Prof. Al Marashi, laid the groundwork for the current media environment, in which social media, Web 2.0 technologies, and AI-driven content production have fundamentally transformed the dynamics of information dissemination.

In this contemporary phase, Assoc. Prof. Al Marashi introduced the concept of “slopaganda,” referring to the proliferation of AI-generated content—often low-quality but highly viral—that saturates digital platforms. Unlike earlier forms of propaganda, which were largely centralized and controlled by state actors, slopaganda operates in a decentralized and participatory environment. This shift enables not only governments but also individuals to generate and disseminate persuasive content at unprecedented speed and scale.

AI, Hyperreality, and Memetic Warfare

Drawing on Marshall McLuhan’s famous dictum that “the medium is the message,” Assoc. Prof. Al Marashi argued that the significance of AI-generated media lies not only in its content but in its form. The ease with which such content can be created and shared transforms the very nature of political communication. In the context of populism, this facilitates direct engagement with mass audiences, bypassing traditional intermediaries and amplifying the personalization of political narratives.

Assoc. Prof. Al Marashi illustrated this dynamic through examples of AI-generated imagery depicting political leaders in exaggerated, often mythologized forms. These representations contribute to the construction of a digital “cult of personality,” reinforcing populist leadership styles while simultaneously creating easily recognizable targets for opposition narratives. This dual function—both consolidating support and inviting critique—highlights the interactive nature of contemporary propaganda ecosystems.

To further conceptualize this transformation, Assoc. Prof. Al Marashi invoked the work of Jean Baudrillard, particularly the notion of hyperreality. He revisited Baudrillard’s controversial claim that the 1991 Gulf War “did not take place,” clarifying that the argument referred not to the absence of physical conflict but to the dominance of mediated representations over lived experience. In the current context, Assoc. Prof. Al Marashi suggested that AI-generated media intensifies this condition, producing a form of warfare that exists simultaneously in physical and digital domains.

A key feature of this new media environment, as highlighted by Assoc. Prof. Al Marashi, is the participatory nature of content production. Unlike earlier conflicts, where propaganda was disseminated through hierarchical channels, contemporary warfare involves widespread public engagement in the creation and circulation of narratives. Metrics such as likes, shares, and comments become integral to the propagation of these narratives, transforming audiences into active participants in what he described as “memetic warfare.”

Personalized War and Symbolic Power

Assoc. Prof. Al Marashi also examined the personalization of conflict narratives, noting that contemporary wars are often framed around central political figures. In this case, he identified the prominence of a single leader as the focal point of one side’s narrative, while observing that the opposing side’s representation relied on a different kind of symbolic figure—one that may not occupy a formal leadership position but nonetheless becomes a viral emblem of resistance.

This observation led Assoc. Prof. Al Marashi to a deeper exploration of the cultural and historical dimensions of political representation, particularly in the Iranian context. He argued that understanding the nature of Iranian political communication requires engagement with the historical and religious traditions of Shiism, especially the concept of martyrdom rooted in the Battle of Karbala. This tradition, centered on the figures of Imam Ali and Imam Hussein, provides a powerful symbolic framework through which contemporary political events are interpreted.

Assoc. Prof. Al Marashi emphasized that this framework differs fundamentally from Western conceptions of political succession and legitimacy. Rather than viewing leadership transitions through a purely institutional or dynastic lens, the Iranian context incorporates elements of charismatic authority and inherited symbolic meaning. The notion of martyrdom, he suggested, serves as a potent mobilizing force, capable of generating emotional resonance and collective identity.

Importantly, Assoc. Prof. Al Marashi noted that the absence of a central figure in certain visual representations does not diminish their impact. On the contrary, the symbolic power of absence—rooted in the historical narratives of Shiism—can enhance the effectiveness of these representations. In this sense, the production of memes and viral content becomes intertwined with deeply embedded cultural narratives, creating a hybrid form of communication that blends tradition with technological innovation.

War in the Age of Digital Hallucination

In concluding his presentation, Assoc. Prof. Al Marashi returned to the broader theoretical implications of his analysis. Drawing on the science fiction writer William Gibson’s concept of cyberspace as a “consensual hallucination,” he argued that AI-driven media environments create a new kind of political reality—one that exists beyond physical space yet exerts tangible influence on perceptions and behavior. This “political hallucination,” as he described it, challenges conventional distinctions between reality and representation.

Assoc. Prof. Al Marashi’s final reflection posed a provocative question: whether the contemporary conflict, as experienced through these mediated forms, can be said to have “taken place” in the traditional sense. By framing the war as both a physical and a digital phenomenon, he invited a reconsideration of how scholars conceptualize and analyze conflict in the age of AI and networked communication.

Overall, Assoc. Prof. Al Marashi’s presentation offered a compelling synthesis of historical perspective and media theory, highlighting the transformative impact of digital technologies on the practice of warfare and the dynamics of populism. His analysis underscored the need for interdisciplinary approaches to understanding contemporary conflicts, as well as the importance of adapting analytical frameworks to the rapidly evolving landscape of global communication.

 

Professor Tariq Modood: From Populist Capture to Democratic Belonging –Multicultural Nationalism as an Alternative to Exclusionary Nationalism 

Professor Tariq Modood, the founding Director of the Bristol University Research Centre for the Study of Ethnicity and Citizenship.

As the final speaker of the third panel, Professor Tariq Modood presented a theoretically grounded and normatively oriented intervention that addressed one of the central ideological tensions of contemporary politics: the relationship between populist nationalism and multiculturalism. His presentation sought not merely to critique exclusionary nationalist narratives but to articulate a constructive alternative capable of reconciling majority and minority identities within a shared political framework.

Professor Modood began by outlining the core challenge posed by populist forms of exclusionary nationalism, which frequently depict multiculturalism as privileging minorities at the expense of the majority. In response, he argued that analytical critique alone is insufficient. Instead, what is required is a positive and politically viable framework that affirms the normative status of both majorities and minorities. This framework, which he termed “multicultural nationalism,” aims to cultivate a shared sense of belonging that does not demand the erasure of distinct identities.

Pluralistic Nationhood and Shared Identity

Central to Professor Modood’s conceptualization of multiculturalism is the notion of subgroup identity. He defined multiculturalism as the right of subgroups—understood as communities smaller than the polity as a whole—to have their identities recognized and incorporated within the framework of equal citizenship. This recognition is not limited to symbolic affirmation but extends to institutional accommodation and the reconfiguration of public identity. In this sense, multiculturalism involves a transformation of the national community itself, enabling previously marginalized groups to participate in shaping the collective identity on equal terms.

A key dimension of this process, as emphasized by Professor Modood, is the principle of mutual or dialogical recognition. Rejecting the idea that recognition operates in a one-directional manner—where some groups bestow recognition while others receive it—he argued that all members of the polity must participate as both givers and receivers of recognition. This reciprocity is essential for establishing a genuinely inclusive form of citizenship, in which belonging is co-constructed rather than unilaterally granted.

Professor Modood further clarified the relationship between majority and minority rights within this framework. Contrary to populist claims that minority rights undermine majority status, he argued that the rights of minorities are logically grounded in the pre-existing rights of majorities. Majorities already benefit from a national culture and identity that reflects their historical experiences and values. Extending similar recognition to minorities, therefore, is not a matter of granting special privileges but of ensuring equal participation in the shared national project. Multicultural citizenship, in this view, entails a continuous process of remaking national identity to accommodate diverse contributions.

This perspective led Professor Modood to distinguish multicultural nationalism from liberal nationalism. While liberal nationalism emphasizes individual rights, redistribution, and a neutral or secular public sphere, multicultural nationalismforegrounds the recognition of group identities, including ethno-religious communities. Moreover, he challenged the liberal nationalist notion that national culture should be “thinned” to minimize alienation among minorities. Instead, he proposed a process of “pluralistic thickening,” whereby the national culture is enriched through the inclusion of diverse identities. This additive approach seeks to expand, rather than dilute, the symbolic and cultural content of the nation.

Inclusive Nationhood Against Polarization

In addressing the contemporary political context, Professor Modood identified three key contributions that multicultural nationalism can make in responding to polarization and populism. First, he distinguished multiculturalism from cosmopolitan human rights frameworks, emphasizing that it is not inherently linked to open-border policies or specific immigration regimes. Rather than focusing on immigration, multiculturalism is concerned with citizenship and the formation of a shared “we.” This distinction allows it to engage with concerns about migration without adopting positions that may alienate segments of the electorate.

Second, Professor Modood highlighted the importance of addressing identity anxieties, particularly those experienced by majority populations. While multiculturalism has traditionally focused on minority vulnerabilities, he argued that it must also take seriously the concerns of majorities, which are often dismissed in public discourse. Recognizing these anxieties does not entail endorsing exclusionary views but rather integrating them into a broader framework of mutual respect and understanding. This approach seeks to move beyond polarized narratives that pit majority and minority identities against each other.

Third, Professor Modood emphasized the centrality of national identity in sustaining democratic citizenship. He argued that citizenship cannot function solely as a legal or institutional construct; it must be accompanied by a sense of belonging rooted in shared narratives and collective self-understanding. National identity, in this sense, is not static but continuously evolving, shaped by both historical legacies and contemporary agency. Multicultural nationalism embraces this dynamism, advocating for an inclusive national identity that reflects the diversity of the population while maintaining a coherent sense of collective purpose.

In elaborating this vision, Professor Modood stressed the need for institutional and symbolic reforms that support inclusion. These include accommodating the specific needs of minority communities, particularly in relation to ethno-religious practices, as well as reimagining public symbols and spaces to reflect a more diverse national narrative. Such measures are intended to foster a sense of belonging among all citizens, reinforcing the legitimacy of the national community.

Multicultural Nationalism as a Middle Path

In his concluding remarks, Professor Modood presented multicultural nationalism as a feasible and necessary alternative to the current dichotomy between monocultural nationalism and anti-nationalist or purely cosmopolitan approaches. By affirming the value of collective identities—both majority and minority—within the framework of equal citizenship, it offers a unifying political vision capable of bridging ideological divides. Importantly, this vision does not abandon the principles of multiculturalism but seeks to integrate them more fully into the concept of the nation.

Overall, Professor Modood’s presentation provided a sophisticated normative framework for addressing the challenges posed by populism and polarization. By reconciling the demands of diversity with the need for shared belonging, his concept of multicultural nationalism offers a pathway toward a more inclusive and resilient democratic order.

Discussions

The discussion at the end of the panel extended the presentations’ core concerns by focusing on institutional reform, executive discretion, emergency powers, constitutional safeguards, and the practical meaning of multicultural nationalism. The exchange brought together questions of democratic vulnerability in the United States with broader normative reflections on national identity and belonging.

Professor Kent Jones opened the discussion by identifying a central institutional dilemma in the American system: the broad deference often granted to presidential discretion. He noted that many legal and constitutional questions depend on executive judgment, particularly in areas framed as emergencies. Whether a situation qualifies as an emergency, whether emergency tariffs are justified, or whether extraordinary powers may be invoked often depends heavily on presidential interpretation. In the current context, this becomes especially troubling because, as Professor Jones observed, almost any justification may be constructed as an “emergency” if institutional constraints are weak.

Professor Jones connected this concern directly to anxieties surrounding future elections. If a president can define emergencies expansively, such powers could be used to justify extraordinary measures, including martial law, deployment of enforcement agencies near polling places, or other interventions that could intimidate voters or disrupt electoral administration. He therefore asked whether meaningful reform would require changes in judicial doctrine, statutory law, or even constitutional amendment, particularly in relation to powers such as presidential pardons.

Procedural Limits on Executive Authority

Responding first, Professor Bruce E. Cain agreed that reforms are necessary, though he cautioned that reliance on constitutional amendment would be unrealistic. He outlined two possible approaches. The first would be to define “emergency” more precisely in law, thereby limiting the executive’s capacity to invoke emergency powers arbitrarily. Yet Professor Cain also recognized the practical difficulty of this path: genuine emergencies may be unpredictable, and excessively rigid definitions might hinder legitimate executive action in unforeseen crises.

For that reason, Professor Cain emphasized a procedural solution modeled on the War Powers Act. Rather than trying to define every emergency in advance, he argued that arbitrary executive power should require subsequent validation by another branch of government, especially Congress. In this model, the executive could act initially, but legislative affirmation would be required within a specified period. Such a framework would force members of Congress to go on record, preventing them from hiding behind presidential action while avoiding political responsibility.

Professor Cain’s response highlighted a deeper institutional problem: the American constitutional system assumes that Congress will defend its own prerogatives. Yet under conditions of polarization and professionalized politics, legislators may be less interested in preserving institutional authority than in avoiding political risk or pursuing career advancement. As a result, Congress may fail to resist executive overreach even when its constitutional role is being weakened. Professor Cain suggested that courts may need to play a stronger role in compelling Congress to live up to its own laws and procedural responsibilities.

Professor Larry Diamond largely endorsed Professor Cain’s analysis, describing himself as strongly aligned with his approach. However, he offered one “friendly amendment” to Professor Cain’s skepticism about constitutional reform. Professor Diamond proposed that one constitutional amendment might be both politically viable and democratically valuable: a requirement that any presidential pardon take effect only with two-thirds approval of the United States Senate. In his view, the abuse of the pardon power has become a serious threat to liberal democracy, especially when combined with executive immunity and loyalty-based political networks. A president who voluntarily proposed such a constraint at the beginning of a new administration, Professor Diamond argued, would make a visionary democratic gesture and place opponents in a difficult political position.

Defining Nationhood in Plural Societies

Professor Werner Pascha
Professor Werner Pascha is an Emeritus Professor of East Asian Economic Studies (Japan and Korea) and Associate Member of the Institute of East Asian Studies (IN-EAST) at the University of Duisburg-Essen.

The discussion then turned from American institutional design to the normative and political content of multicultural nationalismProfessor Werner Pascha addressed Professor Modood’s concept directly, noting its relevance to countries such as Germany, where debates over national identity remain intense and unresolved. He asked what the concrete content of multicultural nationalism might be and how one might answer the question of what it means to be German, British, French, or American in a plural society.

Professor Tariq Modood responded by affirming the value of national debates about identity. For him, multiculturalism is fundamentally dialogical: it requires listening, learning, negotiation, and, where possible, compromise. He stressed that such dialogue does not always produce easy consensus and may sometimes remain unresolved. Yet it is still essential because national identity cannot be imposed unilaterally if it is to include all citizens.

Professor Modood used Britain as his principal example. He argued that the British case has been shaped by two important factors. First, Britain has been influenced by American debates over hyphenated identities, such as Irish American, Jewish American, and Black American. Second, Britain has long been a multinational polity, incorporating Scotland, Wales, Northern Ireland, and broader plural traditions. These historical conditions have made it somewhat easier to imagine Britishness in plural terms. If one can be Scottish-British, Professor Modood suggested, then the idea of being Black British or British Muslim becomes less anomalous.

In institutional terms, Professor Modood pointed especially to education and the school curriculum. A multicultural national identity would require teaching national history, geography, literature, and civic belonging in ways that recognize contemporary diversity and its relationship to the past. This includes confronting difficult histories such as empire and slavery. Such engagement, he argued, is not a threat to national unity but a condition for building a more inclusive and credible national narrative.

 

Conclusion

The third panel of the symposium brought into sharp relief the multidimensional processes through which authoritarian populism is not only advanced but also normalized across institutional, communicative, and ideological domains. Taken together, the contributions of Professor Larry Diamond, Professor Bruce E. Cain, Assoc. Prof. Ibrahim Al-Marashi, and Professor Tariq Modood underscore that contemporary democratic backsliding cannot be reduced to a single trajectory or causal mechanism. Rather, it emerges through the interaction of institutional vulnerabilities, political agency, technological transformation, and competing visions of collective identity.

A central analytical thread running through the panel is the distinction between erosion and consolidation. As Professor Diamond emphasized, the trajectory of authoritarian populism is cumulative, often advancing through incremental yet coordinated steps that target electoral integrity, institutional autonomy, and normative constraints. At the same time, Professor Cain’s concept of “autocratic drift” provides an important corrective to overly deterministic narratives, highlighting both the resilience and the fragility of democratic systems. His distinction between structural shifts in governance and the erosion of the rule of law clarifies that not all institutional change is equally consequential, even as both may contribute to a broader pattern of democratic weakening.

The panel also demonstrated that normalization operates not only through formal institutions but through the transformation of the public sphere. Assoc. Prof. Al-Marashi’s analysis of AI-driven media ecosystems revealed how the proliferation of “slopaganda” and hyperreal digital narratives reshapes the conditions under which political legitimacy is constructed and contested. In this environment, populist communication is amplified, personalized, and decentralized, blurring the boundaries between producers and consumers of political meaning. This shift complicates traditional understandings of propaganda and underscores the need to rethink democratic accountability in an era of algorithmic mediation.

Against this backdrop, Professor Modood’s intervention offers a normative horizon for democratic renewal. By articulating multicultural nationalism as an inclusive and dialogical framework, he addresses the identity-based anxieties that populist movements often exploit. His emphasis on mutual recognition, institutional accommodation, and the dynamic remaking of national identity suggests that democratic resilience depends not only on institutional safeguards but also on the capacity to construct a shared sense of belonging.

Finally, the panel discussion reinforced the urgency of institutional reform, particularly in relation to executive discretion, emergency powers, and constitutional safeguards. The exchanges between Professor Kent Jones, Professor Cain, and Professor Diamond highlighted both the difficulties and the necessity of recalibrating the balance of power in democratic systems. While no single reform can fully resolve these challenges, the emphasis on procedural accountability, legislative responsibility, and targeted constitutional change points toward a pragmatic path forward.

In sum, the panel illuminated both the depth of the current democratic crisis and the range of intellectual and political resources available to confront it. By integrating empirical analysis, institutional theory, media studies, and normative political thought, it provided a comprehensive framework for understanding—and ultimately resisting—the normalization of authoritarian populism.

Symposium2026-OpeningSession

Symposium 2026 / Opening Session — Professor Staffan I. Lindberg: “The Chicken-and-Egg Dilemma: Systemic Crises and the Rise of Populism”

The opening session of the ECPS Fifth Annual International Symposium offered a timely and intellectually rigorous entry point into one of the central dilemmas of contemporary politics: how liberal democracy can be defended, renewed, and reimagined amid systemic crisis and accelerating autocratization. Moderated by Professor Ibrahim Ozturk, the session combined normative urgency with empirical depth. In her opening remarks, Irina von Wiese underscored the geopolitical immediacy of democratic strain, while Professor Staffan I. Lindberg’s keynote, grounded in V-Dem data, traced the global scale of democratic erosion and challenged simplistic readings of populism by foregrounding anti-pluralism as a more precise analytical category. The discussion that followed further enriched the session, probing the measurement, lived experience, and reversibility of democratic decline across contexts.

Reported by ECPS Staff

The opening session of ECPS Fifth Annual International Symposium opened on April 21, 2026 within a carefully structured intellectual framework that brought together empirical rigor, normative urgency, and interdisciplinary reflection. Moderated by Professor Ibrahim Ozturk, the opening segment of the symposium set out to interrogate one of the defining challenges of contemporary politics: how liberal democracies can be reformed and safeguarded in an era marked by systemic crises, populist mobilization, and intensifying pressures on institutional resilience.

From the outset, the session positioned itself at the intersection of scholarly analysis and real-world political developments. The framing emphasized that democratic backsliding is no longer a peripheral or regionally confined phenomenon, but a global trend with profound implications for governance, legitimacy, and international order. In this context, the symposium’s thematic focus—linking systemic crises to populism and democratic resilience—provided a coherent lens through which to examine both structural drivers and political responses.

The opening remarks by ECPS Honorary President Irina von Wiese underscored the urgency of the moment, situating the symposium within a rapidly evolving geopolitical landscape. Her reflections highlighted the accelerating pace of political change, particularly in transatlantic relations, and the difficulty of keeping analytical frameworks aligned with unfolding realities. This sense of temporal compression—where events outpace interpretation—reinforced the need for sustained, collective intellectual engagement.

The keynote address by Staffan I. Lindberg, Professor of Political Science, University of Gothenburg, Founding Director (2012–2025) of V-Dem Institute, further anchored the session in empirical analysis, offering a data-driven diagnosis of global democratic decline. By questioning conventional interpretations of populism and emphasizing the role of anti-pluralism, the keynote set the stage for a deeper exploration of the mechanisms underlying democratic erosion.

The discussion segment that followed extended the analytical depth of the opening session by bringing empirical findings, methodological concerns, and lived political experience into direct dialogue. Participants engaged critically with the keynote’s claims, probing the interpretation of data, the pace and nature of democratic decline, and the conditions under which institutional resilience may still operate. The exchange moved fluidly between macro-level indicators and context-specific realities, revealing both the strengths and limits of comparative measurement in capturing complex political transformations. In doing so, the discussion underscored a central theme of the symposium: that understanding democratic backsliding requires not only robust data, but also careful attention to institutional nuance, temporal dynamics, and the contested nature of political change.

Taken together, the opening session established both the analytical foundations and the normative stakes of the symposium. It framed the subsequent discussions around a central tension: while the challenges facing liberal democracy are systemic and far-reaching, the possibilities for resilience and renewal remain contingent on timely, informed, and collective responses.

Read the Full Report of Opening Session of ECPS Symposium 2026

 

Prof. Hathaway: A Moment of Peril—and Possibility—to Reimagine the International Legal Order

Giving an interview to the ECPS, Professor Oona A. Hathaway reflects on the resilience and fragility of the post-1945 international legal order at what she describes as a moment of both peril and possibility. She identifies the prohibition on the use of force as the “bedrock of the modern legal order,” yet warns that today’s geopolitical climate is marked by “extraordinary instability” and mounting challenges from major powers. International law, she argues, ultimately depends on shared belief: “what makes international law work is that states believe it works.” If repeated unilateral uses of force erode that belief, a “reverse norm cascade” could follow. Yet Professor Hathaway also stresses that crisis can generate renewal—an opportunity to reimagine and reconstruct a more equitable and effective international legal order rather than surrender to fatalism.

Interview by Selcuk Gultasli

Giving an interview to the European Center for Populism Studies (ECPS), Professor Oona A. Hathaway—Gerard C. and Bernice Latrobe Smith Professor of International Law at Yale Law School; Professor of Political Science in Yale’s Department of Political Science; Faculty at the Jackson School of Global Affairs; Director of the Yale Law School Center for Global Legal Challenges; and president-elect of the American Society of International Law—reflects on the resilience and fragility of the post-1945 international legal order at a moment she describes as both perilous and generative. The organizing theme of the interview is captured in the headline, “A Moment of Peril—and Possibility—to Reimagine the International Legal Order.” For Professor Hathaway, the contemporary crisis is not simply episodic noncompliance but a potentially systemic turning point—one that tests whether the prohibition on the use of force, which she calls the “bedrock of the modern legal order,” can endure under conditions of populism, geopolitical rivalry, and eroding rule-of-law commitments.

Professor Hathaway situates today’s tensions within a longer arc of normative transformation. The post-1945 order, she argues, was both a “genuine normative revolution that restrained power” and a system sustained by the strategic interests of dominant states. Yet the present moment raises acute questions about its durability. In her view, “what makes international law work is that states believe it works,” and the danger is that repeated unilateral uses of force could tip the system toward a “reverse norm cascade,” in which states “no longer believe that these rules matter and therefore no longer act as if they matter.” The concern is not only erosion, but the possibility of a broader unraveling in which the rules cease to structure expectations.

Several sections of the interview underscore why “today’s instability is unprecedented in the postwar international legal order.” Professor Hathaway emphasizes that in the post–World War II era “we’ve ever been at a moment of such instability and uncertainty” as when the most powerful state appears “clearly willing to use military force in violation of the UN Charter that it once championed.” This connects directly to another theme: “when rule-makers break the rules, the damage is far greater.” As Professor Hathaway notes, US violations are “particularly destructive,” not least because of the “failure of the international community to respond or push back forcefully,” shaped by entrenched assumptions about US stewardship and deep economic interdependence.

Yet Professor Hathaway also insists that breakdown need not foreclose renewal. “It is a moment of extreme challenge,”she concludes, “but it is also a moment of opportunity and creativity.” The task, she suggests, is to resist fatalism and instead “think together about what a more equitable and effective international legal order might look like”—because “it is up to us to decide which it will be.”

Here is the edited version of our interview with Professor Oona A. Hathaway, revised slightly to improve clarity and flow.

Andrej Babiš, leader of the ANO party and one of the richest businessmen in the Czech Republic, during a press conference in Prague on March 2, 2013. Photo: Dreamstime.

Prof. Bustikova: Babiš’s Victory in Czechia Is a Big Win for Illiberalism in Europe

On October 4, 2025, billionaire populist Andrej Babiš’s ANO party won the Czech parliamentary elections with just under 35% of the vote, setting the stage for coalition talks with two small right-wing, Eurosceptic parties. In this in-depth interview with ECPS, Professor Lenka Bustikova analyzes the implications of this outcome for Czech democracy and the broader Central European political landscape. Warning that “Babiš’s victory is a big win for illiberalism in Europe,” she explains how this election represents both a consolidation of illiberal forces and a strategic shift in Babiš’s populism—from managerialism to paternalism—raising concerns about democratic backsliding and Czechia’s future orientation within the EU.

Interview by Selcuk Gultasli

On October 4, 2025, billionaire populist Andrej Babiš’s ANO party won the Czech parliamentary elections with just under 35% of the vote, securing 80 of 200 seats—an increase from the previous election. Although short of a majority, Babiš is expected to lead coalition talks. His most likely allies are two small right-wing, Eurosceptic parties: the anti-Green Deal Motorists for Themselves and Tomio Okamura’s anti-immigrant Freedom and Direct Democracy (SPD). While ANO shares the Motorists’ opposition to EU emissions targets, relations with the SPD may prove more complicated due to internal divisions and radical demands. A new Babiš government would likely shift Czech foreign policy, notably by scrapping the Czech ammunition initiative supporting Ukraine.

Against this backdrop, Professor Lenka Bustikova, Director of the Center for European Studies and Professor of Political Science at the University of Florida, provides a detailed analysis of the political transformations currently unfolding in Czechia. In an interview with the European Center for Populism Studies (ECPS), she warns: “I’m very concerned. Despite the relatively moderate appeal, I do think that Babiš’s victory is a significant win for illiberals in the region. I do not think this will be a bloodbath for Czech democracy, but I do think there’s going to be a lot of bleeding. The patient will survive, but there will be a strong shift.”

Professor Bustikova situates the election within a broader pattern of democratic contestation in Central Europe, describing it as both a consolidation of the illiberal camp and a reconsolidation of the liberal camp. Drawing on her scholarship on technocratic populism, she explains how Babiš has evolved from presenting himself as a competent manager to positioning himself as a paternal figure promising redistribution and state-led solutions to economic grievances. His emphasis on managerial competence now interacts with sovereigntist and anti-Green Deal rhetoric, reflecting a hybrid populist strategy.

Crucially, Professor Bustikova underlines the significance of the far right’s role in the coalition-building process. “If this coalition emerges, it will be the first time in Czech history that the far right is either in coalition or silently supporting the government. That’s a huge breakthrough, and it’s very concerning,” she notes. This development, she argues, marks a major illiberal breakthrough, with potential implications for Czechia’s position in the EU.

Although Czechia retains strong institutional guardrails—including the presidency, the Senate, the Constitutional Court, and a pluralistic media environment—Professor Bustikova expects democratic quality to decline during Babiš’s tenure. Situating these developments in a regional perspective, she warns that the illiberal camp is “numerically much stronger,” making future liberal victories increasingly difficult.

Here is the edited transcript of our interview with Professor Lenka Bustikova, revised for clarity and flow.

Professor Lenka Bustikova is the Director of the Center for European Studies and Professor of Political Science at the University of Florida.

Czech Elections Mark a Strategic Shift Toward Illiberalism

Professor Lenka Bustikova, thank you very much for joining our interview series. Let me start right away with the first question: In light of Andrej Babiš’s decisive electoral victory, how would you interpret the current realignment of Czech party politics? Does this signify a deeper structural shift toward sovereigntist populism, or is it a contingent backlash against liberal governance?

Professor Lenka Bustikova: Thank you for this wonderful and difficult question. I would say that I am not alarmed by the outcome of the Czech elections, but I’m certainly concerned. What happened in this election—and many others have commented on it as well—is the consolidation of two camps. I would call them liberal and illiberal, because what the previous or outgoing government offered was not a particularly liberal government.

In this election, Andrej Babiš and his party, ANO, very successfully and skillfully consolidated voters who are unhappy, struggling, insecure, and also revengeful—and he did so effectively. The encouraging news about the Czech elections is that, in the previous election, about one million votes were wasted on smaller anti-system parties. This time, it was only 400,000. Babiš managed to unite this “coalition of the unhappy” and those seeking change, and he did it well. That camp has now consolidated, will have a voice, and will act as an accountability mechanism.

The liberal camp actually did quite well; the electoral math just didn’t work in their favor as it did four years ago. They were punished for not delivering on certain issues. They could have implemented progressive policies that wouldn’t have cost them much, but they didn’t—partly due to tensions within the coalition. They could have been more proactive on LGBTQ rights, registered partnerships, and perhaps on women’s rights.

More importantly, voters were facing a country with high inflation and high debt. The government did all it could, but it wasn’t enough. While the macroeconomic statistics in the Czech Republic are quite favorable, the government failed to communicate this effectively and neglected key economic issues, such as the housing crisis, that required greater attention. The outgoing coalition also continued to embody a kind of 1990s economic approach—loyal to an era that many voters now question and want to move beyond.

Overall, this election represents both a consolidation of the illiberal camp and a reconsolidation of the liberal camp. What we are seeing—in the Czech Republic and elsewhere—is that the illiberal camp is much stronger. If these patterns of consolidation continue, it will become increasingly difficult for the liberal camp to win elections. This is a major challenge in many countries today.

From Technocrat to ‘Big Daddy’ Populist

Drawing on your concept of technocratic populism, how does Babiš’s blend of managerialism and anti-elite rhetoric differ from classical populist radical right movements in Central Europe? Has this hybrid model evolved since his first premiership (2017–2021)?

Professor Lenka Bustikova: When we wrote the article with Professor Petra Guasti on technocratic populism, we conceived of it as an ideal type—and, of course, every ideal type, when faced with reality, becomes a bit murky and messy. In the original classification, technocratic populism in its pure form did not involve culture wars, nativism, or sovereigntism. It was about the populist utilization of expertise to win elections.

Babiš, who is a very flexible and savvy politician, has certainly evolved. Especially during the 2023 presidential elections, we saw him significantly amplify his nativist appeal—it was quite remarkable. But then he softened his rhetoric again. In the current election, he and his party, ANO, have toned it down.

We also see a shift away from the original technocratic populist model and its managerial appeal. When he first ran, he presented himself as a competent manager. Now, he positions himself more as a “big daddy” figure who will take care of things and spend generously on his constituents. The party he originally founded was fiscally conservative, advocating for running the state efficiently like a firm. That is no longer the platform. The current platform focuses on redistribution and targeted spending toward core constituencies.

This has little to do with efficiency, even though one of his electoral appeals is that the previous coalition was ineffective at managing economic problems—and there is certainly some truth to that. In many ways, this election has centered on pocketbook concerns, poverty, and voters in economically disadvantaged regions. Babiš and ANO have managed to mobilize these voters very successfully and effectively.

Sovereigntist Rhetoric, Pragmatic Strategy

Given Babiš’s membership in the Patriots for Europe and his critiques of the Green Deal, how do you assess the interplay between sovereigntist populism in Czechia and EU-level constraints? Are we witnessing a gradual erosion of the EU’s leverage over domestic political agendas?

Professor Lenka Bustikova: We certainly see that the European Union either lacks the instruments or is unwilling to use the instruments at hand to deal with autocratic or illiberal leaders, unfortunately. Babiš is a very pragmatic politician. He will criticize the Green Deal, but if, for instance, his agro-federate firm can benefit from it, I’m sure he would be open to discussions. One important aspect of the Green Deal debate is the likely involvement of the Motorists party, which is expected to be part of the future coalition and absolutely opposes the Green Deal. There is even a possibility that this party will get the environment portfolio, which would certainly lead to a strong pushback against the Green Deal from the incoming coalition.

The coalition negotiations have just started and will take some time, but resistance is almost certain. However, Babiš, being highly pragmatic, will likely oppose the Green Deal selectively, in ways that suit his political agenda, while also accommodating his coalition partners. I’m sure he will navigate this very skillfully, as part of the Green Deal is rhetorical, but there are also technical aspects that will not be easy to roll back.

A Volatile Marriage of Convenience

If Babiš succeeds in forming a minority government backed by SPD and Motorists, how might this affect the strategic behavior of far-right actors? Does your research on illiberal alliances suggest a stable coalition or a volatile marriage of convenience?

Professor Lenka Bustikova: The negotiations have just started, and one possibility is a coalition of ANO, led by Andrej Babiš, and Motorists. It’s not clear whether the far-right party—Tomio Okamura’s party—or its 10 plus 5 MPs will be part of the government or whether they will silently support the coalition from parliament. It’s possible that, for the far right, Babiš will ask them to nominate experts.

This is likely to be a volatile coalition, but Babiš has shown in the past that he can handle coalitions very well. In fact, anyone considering entering a coalition with Andrej Babiš should be very cautious. Babiš was once in a coalition with the Social Democrats, and he completely destroyed them, siphoning off all their voters. They are basically gone, especially after this election—a dead party for which Babiš can take much of the credit.

The SPD should really think twice about how to approach this future coalition relationship because the election results have shown that Babiš can very skillfully siphon off far-right voters as well. He is a highly strategic politician who has effectively cannibalized his coalition partners in the past.

With Motorists, there are likely to be some tensions. It’s not a stable party; it’s built around a few personalities. The biggest source of tension in the coalition will probably concern budget balance. The party of Motorists is, in a way, the intellectual child of former President Václav Klaus. They want to keep balanced budgets—an idea that has already been signaled as completely unrealistic. There may be some initial friction, but it’s likely they will get over it quickly.

Babiš is one of the most talented politicians in the Czech Republic today, and I expect he will handle this situation quite effectively, using a combination of arm-twisting and incentives. I suspect he will be very successful.

Okamura Overshoots, Babiš Benefits

Czech businessman and SPD leader Tomio Okamura in Prague on May 5, 2010. Photo: Dreamstime.

The SPD underperformed compared to expectations. How do you explain the resilience of Babiš’s populist appeal despite the presence of established far-right actors? Does this reflect a mainstreaming of radical right discourse in Czech politics?

Professor Lenka Bustikova: Okamura underperformed—his party underperformed. Moreover, he has a group of very undisciplined MPs because, in fact, he had three other parties in the coalition, so he has five MPs who are more like coalition MPs than SPD members. He is no longer an authentic politician. Many far-right voters, including those from other parties, no longer see him as a credible nativist fighter—that’s one aspect. But also, he is too extreme for the Czech context. He ran a very vitriolic, pro-Russian campaign and openly declared that he would like the Czech Republic to leave NATO and the European Union. Czech voters absolutely do not have the stomach for that, so he overshot. This is simply too extreme.

As Aleš Michal, one Czech political scientist, insightfully observed, the mobilization against the far right led by the pro-democratic parties and the coalition Together—when they warned Czech voters against parties that would steer the country towards Russia—actually worked. Anti-system and far-right or far-left voters moved under the umbrella of ANO. So, in a way, the strategy worked, but it did not help the coalition Together—it helped Babiš.

Another important aspect is that during the presidential elections, which Babiš lost but which were highly polarized, he managed to attract a significant number of far-right voters. In 2023, these voters grew accustomed to the idea of voting for him. So, although he lost the presidential election, it helped him enormously in this election, as he became an acceptable alternative for the far right.

Cultural Issues Trigger Policy Backlash

In your work on the “Revenge of the Radical Right,” you emphasize how minority accommodation can trigger backlash. To what extent are current Czech political dynamics shaped by cultural issues (e.g., LGBTQ+ rights, immigration, Ukrainian refugees) rather than economic grievances?

Professor Lenka Bustikova: I’ve thought about these issues quite a bit because I do think that with a lot of foreign mobilization today, the appeal of ethnic issues is somewhat subdued. I also have one or two articles with Professor Petra Guasti where we speculate about this. The logic of the book is that backlash ensues after the accommodation of minorities—it’s a backlash against elevating groups and putting forward policies that help them. In that sense, the logic of backlash applies here as well. In the Czech Republic, when you consider the status quo and the pursuit of policies that were genuinely beneficial to Ukrainian refugees, you can anticipate an ensuing backlash. Ukrainian refugees are no longer as warmly welcomed as they once were. There have also been many attempts to advance more robust legislation to protect women against rape and sexual assault, as well as attempts to codify the Istanbul Convention. These are all policies that, in a way, shift the balance of power or policy direction, and we have seen backlash as a result. Similarly, the LGBTQ community is hoping to increase their rights. Much of the public is quite open to this possibility, but the process of getting there involves shifting the balance and policies. Once that happens, advocates on the opposing side are naturally activated. So, I do think the policy backlash logic applies here as well.

Recent scholarship highlights the rise of confessional illiberalism across Central Europe. Do you see religiously inflected sovereigntism gaining ground in Czechia, or does the country’s secular legacy limit this trajectory compared to Hungary and Poland?

Professor Lenka Bustikova: This is an excellent question. It refers to a recent article that I’ve written with Lottam Halevi, who is now at the University of Constance. One important thing to keep in mind is that much of the mobilization around religious issues is actually a mobilization of political identity. It is not necessarily the case that more religiously infused countries will experience a higher mobilization of religious identity or religious activity as political identity. Czechia is a very secular country. However, we do see issues around transgender rights or some LGBTQ questions being framed in ways that are very similar to Hungary and Poland. The culture wars are nowhere near as fierce as in neighboring countries, but the country could potentially develop its own mini culture wars. 

Another important point is that in the Czech Republic, the Christian Democratic Party is firmly in a coalition and belongs to the liberal or pro-democratic camp. As long as they remain on the side of parties that respect the rule of law, this creates a kind of firewall against the politicization of some of these issues. Nevertheless, we have seen signs of this dynamic even in a country as secular as the Czech Republic.

Culture Wars Remain Underutilized in Czech Politics

Ukrainian activists protest against the Russian invasion of Ukraine during a peaceful demonstration with flags in support of Ukraine in Prague, Czechia on February 24, 2023. Photo: Dreamstime.

Your article “In Europe’s Closet” discusses how minority rights can catalyze illiberal backlash. Are Czech populist and far-right actors increasingly weaponizing LGBTQ+ issues as part of their sovereigntist narratives? How does this compare to developments in Slovakia or Poland?

Professor Lenka Bustikova: Suddenly, these issues are high on the agenda in Slovakia and Poland, even though in Poland some LGBTQ issues are not as salient as they were a few years ago. However, we do see narratives about protecting children against transgenderism emerging. This rhetoric often appears as part of anti-EU, Euroskeptic discourse—telling people what to do, how to raise their children, promoting a progressive agenda around women, or framing gender rights as a threat to traditional families. The offshoots of these narratives are present, though they are not a particularly dominant strain. Pocketbook issues largely dominated this election. So, the potential is there, but it remains underutilized. Moreover, the Catholic Church in the Czech Republic is quite restrained and does not enter into these debates in the way it does in Slovakia or Poland.

In your co-authored work on “Patronage, Trust, and State Capacity,” you argue that low bureaucratic trust fosters clientelism. How does this dynamic manifest in Babiš’s political strategy, especially considering his corporate background and patronage networks?

Professor Lenka Bustikova: Andrej Babiš cares about one thing only, and that’s his firm, Agrofert, and his political party is his firm. The party is not a regular party; it is a business project and a business offshoot. He has a huge conflict of interest, which nobody knows how he’s going to solve if he’s nominated as prime minister, because the Czech Republic doesn’t have an institute of blind trust. The conflict of interest will always be there because his firm, Agrofert, is a large recipient of state subsidies. That’s not necessarily patronage networks; it’s, in a way, making sure that the state is in a fantastic synergistic position with his firm. That is a particularity of his business background and the setup of the party. It is a vehicle for him to keep political power and be able to use state and EU subsidies, and the conflict of interest is just written all over him.

In terms of ANO as a party strategy, I would not necessarily define it as clientelism. What we saw when Babiš was in power, I would call targeted distribution—targeting pockets of voters, many of whom actually do need this targeting, and it is very beneficial to them. It involves picking out or dissecting groups that will be selected for state help, and again, the budget deficit is going to balloon. I don’t think that’s necessarily patronage, but it’s a targeted exchange that a lot of parties engage in, and it’s bread-and-butter politics. Having said that, aside from the targeted distribution, Babiš will make sure that his agglomerate benefits from him being prime minister again, which is a very likely scenario, as it seems now.

From Fiscal Conservatism to Programmatic Populism

Do you think Babiš’s economic promises—higher pensions, lower taxes, welfare expansion—should be understood as clientelistic appeals rooted in weak state capacity, or as programmatic populism aimed at reshaping public expectations?

Professor Lenka Bustikova: If I were to choose, I would really use more of a frame of programmatic populism or targeted distribution. We saw this between 2017–2021. What’s happening in the region now is that voter expectations have changed—and this applies to Poland and Slovakia as well—so that populist voters now expect redistribution and higher spending. If Babiš stays in power for four years, these expectations will become absolutely entrenched. There is a recent book on Poland by Ben Stanley that talks about this lock-in: basically, the transformation of the Polish party system in such a way that all voters now expect the next party in power to spend, no matter who that might be. If the current governing coalition ever comes back, they will have to do the same thing. They will not be able to promise balanced budgets. If they want to defeat Babiš four years from now, they will also have to promise spending. Good luck with the budgets, but there is a general entrenchment of voters expecting that the state needs to really open up the valves. It will probably have pretty bad long-term consequences, but nobody’s thinking long-term these days.

Given Babiš’s emphasis on managerial competence, how does technocratic rhetoric interact with populist radical right sovereigntist claims in his current coalition-building efforts?

Professor Lenka Bustikova: It’s going to be a big spending spree, and the Motorists will have to hold their noses. The far right really doesn’t care—actually, it supports spending as long as it’s spending on Czechs, or native spending, and not on Ukrainians or migrants. This is going to be a move from manager to, in a way, a paternal figure who is going to take care of everybody, including making appointments for colonoscopy. Part of the big appeal of Babiš was the emphasis on improving the healthcare system. 

Having been quite critical about ANO, I do have to emphasize that it’s quite possible that some of the portfolios the coalition will control can be given to very competent people. In the previous government, ANO had some ministers or portfolios that were run quite well. For example, the Ministry of Education underwent some really good changes. It’s also possible that some of the infrastructure projects that started and need to be completed, or the huge shortage of housing stock—if Babiš can really deliver on these issues, that’s going to be very successful, rewarded, and it would benefit the country quite a bit. If he throws in managerial competence and delivers, that would be fantastic, and it’s possible that there might be some policy changes that can be done well and have long-term benefits. But I suspect a big spending spree and a very short-term horizon, given Babiš’s age. We’ll see.

A Historic Breakthrough for the Far Right

Analysts have warned that Babiš could align Czechia with Hungary and Slovakia, forming a sovereigntist bloc inside the EU. Do you view this as a tactical positioning or a substantive ideological shift toward illiberal governance?

Professor Lenka Bustikova: I’m very concerned. Despite the relatively moderate appeal, I do think that Babiš’s victory is a significant win for illiberals in the region. I do not think this will be a bloodbath for Czech democracy, but I do think there’s going to be a lot of bleeding. The patient will survive, but there will be a strong shift. Babiš is also very strategic. If he and his coalition partners drag him to some extreme positions, the Czech public may become accustomed to that. If this coalition emerges, it will be the first time in Czech history that the far right is either in coalition or silently supporting the government. That’s a huge breakthrough, and it’s very concerning. The Motorists are not an extreme party, but they are certainly not rooting for the European rule of law and liberal democratic values. This is very troubling, and it’s a big win for illiberalism in Europe. Babiš’s victory is undoubtedly a big win for illiberalism.

Guardrails Exist, But Democratic Quality May Decline

The Statue of Justice by Marius Kotrba, a modern sculpture located at the Supreme Court building in Brno, Czech Republic, on March 10, 2022. Photo: Evgeniy Fesenko.

What are the potential institutional guardrails against democratic backsliding in Czechia, and how do they compare to Hungary and Slovakia during their own illiberal turns?

Professor Lenka Bustikova: There are a lot of guardrails. The most important actor is the current president, Petr Pavel. He can veto, he can play a huge informal role, and he will have to think very carefully about whether the future prime minister is going to violate the law by being in a position of conflict of interest. This is going to be a hard puzzle to solve. The Czech president is a pro-democratic, centrist figure with good temperament and very high levels of popularity.

The second guardrail is the second chamber, which Slovakia does not have. The Czech Senate is still dominated by so-called liberal or pro-democratic parties. There are a lot of roadblocks. Another institution that’s quite important is the Constitutional Court, which has saved Czech democracy many times. That’s also significant.

The media in the Czech Republic have been independent. Babiš is going to go after Czech Television and Czech Radio, but the country has a robust, pluralistic media scene. It might change, but that’s an important characteristic.

Czech civil society is quite active, although one has to be very careful about what mobilization means. For example, work by Petra Guasti and Aleš Michal showed that populists are sometimes much better at mobilizing. This election has shown that people can be mobilized for and against democracy, or for liberal or illiberal causes. This time, the election mobilized the illiberals more, but there were other elections in the past when the pro-democratic camp was mobilized quite well. Civil society is active. It pays attention.

So, there is hope, but I do expect that the quality of Czech democracy will decline during this period because of disrespect for the rule of law. Babiš does not like the rule of law, and his coalition partners are either extremists or at the fringe of the mainstream. Another thing I would like to mention is that one of the leaders of the Motorist Party has accusations of domestic abuse filed against him. In terms of signaling the moral integrity of political leaders, this also doesn’t bode well for appointing people with questionable moral standing to very high positions of power.

Swerve for Now, But the Future Looks Troubling

Finally, situating Czechia within the broader Central European context, do you see the current developments as part of a cyclical populist wave or a deeper structural illiberal swerve, as discussed in “The Illiberal Turn or Swerve in Central Europe?”

Professor Lenka Bustikova: At this moment, I expect that this is going to be four years’ worth, but I don’t know what’s going to happen at the end of these four years, because what we see in other countries is that when the 2.0 comes back—when populists return to power—they are much more effective. They know what to do, they have their playbooks ready, they have done this before, they are much more revengeful, aggressive, and they know how to get things done. So I expect that Babiš will weaken the rule of law and definitely try to weaken some of the guardrails. I do think that the coalition partners will certainly drag the country more towards the East than towards the West. The real question is going to be: after four years, is there anyone who will be able to beat them? It’s going to be very difficult because this consolidation of camps shows that the illiberal camp is simply numerically much stronger. Either they’ll have to make some terrible mistakes—which they will—and the voters may forgive them or may not, or the liberal camp will have to grow, and we see in other countries that it is a very steep hill to climb. So, swerve for now, but I am very concerned about the future.

Maria Christofidis

Maria Christofidis is a master’s student in Philosophy at the University of Oxford. She also holds a first-class joint honours MSci in Physics and Philosophy from King’s College London. Her primary research is in political philosophy, with a particular focus on states’ moral obligations towards refugees and undocumented migrants. Currently, she is working on her Master’s thesis, entitled Why Prospective Migrants aren’t Morally Obliged to Comply with Immigration Law, in which she explores the moral relationship between states and prospective immigrants.

Amna Ben Amara

Amna Ben Amara is a researcher and consultant in intercultural management. She holds two master’s degrees: one in Intercultural Management from Slovenia and another in Cultural Studies from the Faculty of Arts and Humanities in Sousse, Tunisia, her home country. Currently, she is pursuing a Ph.D. at the University of Tours, France, focusing on the geopolitical construction of the Middle East in American foreign policy discourse. Amna has authored several journal articles and presented her work at numerous national and international conferences. She has also completed various training programs through Erasmus+ and DAAD. Most recently, she served as a visiting researcher at the University of Paris-Est Créteil, France.

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Unveiling China’s ‘Transnational Populism’ and Sharp Power Politics: The Case of the Belt and Road Initiative

Abstract

In a mutually reinforcing context, the rise of multipolarity and the decline of the rules-based liberal multilateral world order have transformed populism from a national phenomenon into one with global dimensions, characterized by transborder transgressiveness. Rooted in nationalist rhetoric that emphasizes independence and sovereignty, this dynamic challenges the norms and values of multilateralism, fuels a vicious cycle of sharp power politics (SPP), and opens new fronts in the competition for national interests. China’s recent political and economic trajectory under President Xi Jinping provides a compelling case for examining the interplay between these factors. Drawing on the evolving theoretical framework of populism and an analysis of the Belt and Road Initiative (BRI), this article argues that Xi Jinping’s strategic framing of SPPs within an appealing populist narrative does not qualify him as a transnational populist leader. Notably, Chinese rhetoric lacks a cohesive ideology, a clearly defined transnational citizenry with shared interests, and a corresponding mechanism for the participatory representation of global citizens.

Keywords: Populism, sharp-power politics, multipolarity, multilateralism, China, governance, development, (in)dependence, global public goods, cooperation.

 

 

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Keywords: Populism, sharp-power politics, multipolarity, multilateralism, China, governance, development, (in)dependence, global public goods, cooperation.

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Professor Dan Hough, a leading expert on corruption and populist politics from the University of Sussex.
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By Ibrahim Ozturk

Introduction

The transformation of global power dynamics, particularly in the post-Cold War era, has exposed vulnerabilities in the Western-dominated liberal multilateral order, leading to a multipolar world (dis)order. This shift has also curtailed the dominance of any single superpower, intensifying competition for influence and resources. This complex landscape has witnessed two notable political phenomena: the global rise of right- and left-wing populism and the adoption of Sharp Power Politics (SPP) by rising powers like Russia and China to enhance their global influence.

   
   

The emergence of this geopolitical landscape significantly limits the global cooperation necessary for collective action to effectively secure global public goods. Increasingly characterized by a “negative-sum game,” this environment poses deeply troubling implications for the future. It fosters the development of a causal chain in which populism, typically addressed at the national level, transcends borders and amplifies the influence of sharp-power politics.

While populists often portray themselves as champions of the people, challenging the established order on behalf of the masses, SPP co-opts populist rhetoric to serve the interests of authoritarian regimes, ultimately consolidating their power. A plausible transmission mechanism involves the gradual co-option of a functioning, though flawed, rule-based democracy by exclusionary, interest-driven coalitions of established elites. These elites prioritize their class interests at the expense of long-term efficiency, leading to stagnation. Over time, populist leaders exploit systemic vulnerabilities, using their rhetoric to gain power. If they maintain power long enough, they eventually transform the system into a form of authoritarianism, reinforcing this new status quo through sharp-power tactics both domestically and internationally to expand their influence and national interests.

Within this framework, the central aim of this article is to explore the extent to which the concept of “transnational populism” (TNP) can be considered an intermediate stage linking the progression from national-level populism to authoritarianism and, subsequently, to SPP beyond national borders. Following these theoretical discussions, the article also seeks to examine whether the notion of TNP can be inferred from the extensive use of populist rhetoric within China’s SPP framework, specifically in the context of the Belt and Road Initiative (BRI).

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. Louis Kriesberg, Professor Emeritus of Sociology, Maxwell Professor Emeritus of Social Conflict Studies at Syracuse University.

Professor Kriesberg: Right-Wing Populism in the US Is Doomed to Failure, Even If Trump Is Re-Elected

Professor Louis Kriesberg argues that right-wing populism, as represented by Donald Trump in the US, is ultimately doomed to failure, even if Trump were to be re-elected. He draws parallels to past episodes in American history, such as McCarthyism in the 1950s and the Ku Klux Klan’s influence in the 1920s, noting that while these movements caused significant harm, they eventually faded into obscurity as the country moved toward more inclusive and democratic norms. Although Professor Kriesberg expresses deep concern about the potential damage, he remains optimistic about the resilience of democratic institutions and the strength of resistance against authoritarian tendencies. He believes that the majority of Americans do not support Trump’s divisive rhetoric and that the country will ultimately reject right-wing populism in favor of more traditional, constructive political engagement.

Interview by Selcuk Gultasli

Giving a compelling interview to the European Center for Populism Studies (ECPS), veteran scholar Dr. Louis Kriesberg, Professor Emeritus of Sociology, Maxwell Professor Emeritus of Social Conflict Studies at Syracuse University, delves into the complexities of right-wing populism in the United States (US), particularly in the context of Donald Trump’s political career. Central to the discussion with Professor Kriesberg is the idea that while Trump’s brand of right-wing populism has gained significant traction, it is ultimately doomed to failure. Professor Kriesberg draws parallels to past episodes in American history, such as McCarthyism and the Ku Klux Klan’s influence in the 1920s, to argue that while these movements caused significant harm, they eventually faded into obscurity as the country moved toward more inclusive and democratic norms.

However, the interview also touches on the possible dangers facing American democracy if Trump were to be reelected. Professor Kriesberg expresses deep concern about the potential damage but remains optimistic about the resilience of democratic institutions and the strength of the resistance against authoritarian tendencies. He believes that the majority of Americans do not support Trump’s divisive rhetoric and that the country will ultimately reject right-wing populism in favor of more traditional, constructive political engagement.

The conversation with Professor Kriesberg explores themes from his book Fighting Better, where he analyzes the constructive conflict approach in both international and domestic contexts. As a scholar with extensive experience in conflict resolution, Professor Kriesberg provides a nuanced perspective on how American democracy has been challenged, particularly during and after Trump’s presidency. 

By reflecting on the motivations behind his book, Professor Kriesberg notes the increasing polarization and hostility in American politics. His work seeks to apply the principles of conflict resolution—traditionally used in international disputes—to the domestic conflicts tearing at the fabric of American society. He highlights how the progress of various status groups, such as African Americans, women, and LGBTQ people, has led to significant backlash, which right-wing populism has exploited to deepen divisions.

Professor Kriesberg also offers insights into the potential future of American democracy, stressing the importance of addressing the root causes of inequality and fostering greater cooperation across political divides. His analysis provides a hopeful yet realistic outlook on the challenges ahead, emphasizing that while the road may be difficult, constructive conflict resolution offers a path forward.

Here is the transcription of the interview with Professor Louis Kriesberg with some edits.

Conflict Resolution Could Also Be Relevant to Domestic Conflicts

What reasons compelled you to write the book ‘Fighting Better’ and what is the main purpose of this book? Why did you choose the title of ‘Fighting Better’ for your book? 

Professor Louis Kriesberg: Most of my research has focused on international conflicts, particularly the Cold War and the Israeli-Palestinian conflict. However, over time, I developed an interest in the transformations occurring within my own country since the end of World War II. I was struck by the increasing troubles in our society, particularly the growing political divisions, the nastiness in politics, and the threats of violence. This led me to believe that the development of conflict resolution, which I had contributed to for many years, could also be relevant to domestic conflicts, not just international ones.

In the preface, I mention that I had the audacity to undertake this analysis because I had lived through these changes and possessed the necessary skills. I felt I could contribute to understanding how our society’s troubles became so severe and how a constructive conflict approach could provide solutions.

I was driven to write this book because I wanted it to reach a broad audience—not just my academic colleagues or university courses, but the public at large. The title Fighting Better seemed fitting as it encapsulates the essence of what I aimed to achieve: a proper statement on how we can address conflicts more constructively.

Can you please explain to our readers how conflicts can be waged constructively by analyzing American conflicts that did or did not work out well for the contenders and the country as a whole?

Professor Louis Kriesberg: Certainly. Let me outline some basic principles of constructive conflict. I’ve discussed these ideas extensively in another book, Constructive Conflicts, co-authored with Bruce Dayton. The first edition was published in 1986, but the concepts remain fundamental.

First of all, many conflicts are managed through established institutions. All societies have rules for dealing with conflict—through legal systems, politics, and other institutionalized methods. Conflicts handled within these frameworks tend to be more constructive, provided the rules are fair and widely accepted.

Secondly, coercion isn’t the only way to influence conflict outcomes. There are three major inducements: persuasion, promises of benefits, and coercion. In nearly every conflict, one side tries to convince others of the rightness of their cause. Sometimes, offering benefits or incentives can also play a role in resolving conflicts. This means that not all conflicts rely solely on coercion, whether violent or nonviolent.

Thirdly, conflicts are often interwoven. We might frame them as isolated, but they are connected to broader and smaller issues. This interconnectedness offers opportunities to find better solutions, rather than seeing conflicts as fixed, zero-sum battles.

Fourthly, often, conflicts are framed as a battle between good and bad, but in constructive conflict resolution, it’s crucial to genuinely understand the other side—their needs, perspectives, and misunderstandings. This can lead to more effective conflict resolution.

Finally, conflicts evolve as contexts change, and different factions within each side may shift their positions. This fluidity can make finding better outcomes more possible or less likely, depending on how the situation is handled.

These are some of the basic ideas behind constructive conflict. We’ve explored these concepts further in other publications as well.

The Republican Party Has Pursued Policies That Exacerbated Inequality 

In your analysis of class-related conflicts, how did you observe the relationship between economic policies and the rise of class inequality from 1970 to 1992? What were the key factors contributing to the “hyper class inequality” that you describe as occurring between 1993 and 2022? How do conflicts across different dimensions of inequality (class, status, and power) interact and influence each other according to your findings?

Professor Louis Kriesberg: There has been remarkable progress in achieving greater equality for certain status groups in America, particularly African Americans, since the end of World War II. After the war, there were raised expectations among African Americans that they deserved much greater equality than they had experienced under the oppressive conditions of slavery and segregation. Even President Harry Truman recognized this, believing in the integration of African Americans into the army. However, the South’s conditions were dire, with many whites attempting to maintain the status quo and keep African Americans “in their place.” This led to increased resistance to Jim Crow laws, and the civil rights movement began to take shape, with leadership focused on nonviolent actions as a means to achieve change.

The situation in Birmingham, Alabama, was particularly troubling, with issues like the denial of equal seating on buses. This became a well-defined target for change, with African Americans demanding the right to sit anywhere on the buses. Leaders like Martin Luther King Jr., who was thoughtful and strategic, worked closely with other community leaders, particularly within the church, to build a movement that was carefully planned and constructively waged.

Despite the constructive approach, the white leadership in many Southern cities responded with destructive tactics, including repression, violence, and arrests. These actions, however, only garnered more support for the African American cause. The federal government, under President Lyndon B. Johnson, who was sympathetic to the movement, eventually intervened. The movement’s success inspired other groups of African Americans to employ nonviolent techniques in their own struggles for equality.

I was influenced by the traditional sociological framework that emphasizes the major dimensions of society: class, status, and power. The ideas of class inequality, particularly as discussed by Marx, provided a convenient way to organize my analysis. Class inequality was largely addressed through legislation rather than direct action. Initially, under Democratic leadership, particularly Lyndon B. Johnson, there were efforts to improve welfare payments for low-income people, including African Americans. This contributed to some increase in equality in the years following World War II, despite the negative impact of the Vietnam War.

However, when Ronald Reagan became President and leader of the Republican Party, there was a clear shift. Reagan cut back on welfare payments, limited worker union activities, and reduced taxes for the wealthy and corporations. These actions marked the beginning of a significant increase in class inequality, primarily driven by legislation and the idea that giving more money to the rich would benefit everyone through a “trickle-down” or supply-side economy. This theory, however, was widely discredited by economists who pointed out that increased demand from workers with higher wages is what truly drives economic growth, not the other way around. Despite this, the Republican Party continued to pursue policies that exacerbated inequality whenever they were in power.

While Inequality May Benefit Some in the Short Term, It Is Ultimately Destructive

In the introduction of the book, you refer to main written documents that created US like the constitution and the American Declaration of Independence which defends freedom, justice and life for all Americans however African Americans until the end of 1960s did not enjoy their full civic rights. What made Americans so indifferent to the plight of African Americans for so long? 

Professor Louis Kriesberg: I wouldn’t necessarily call it indifference. Some people, particularly the white leadership in the South during the Jim Crow era, believed they were benefiting from the system. They thought they could maintain cheaper labor by paying African Americans less and denying them basic rights. They saw this as advantageous for their own interests. However, in the long run, it was a mistake, even for those who thought they were benefiting. The South’s economy improved after the end of Jim Crow, proving that equality was beneficial for everyone. One of the key ideas of constructive conflict is to analyze the motivations of different groups and recognize when those motivations are shortsighted or harmful.

My emphasis on the founding documents, which pledge freedom and equality for all, was to highlight that these principles are more constructive and beneficial for society as a whole. It’s a normative judgment, but I believe that working towards equality and justice aligns with the core values of the United States. While inequality may benefit some in the short term, it is ultimately destructive to the nation’s founding ideals and to humanity as a whole.

In the book, you refer to events in the US since the presidency of Donald Trump and conclude that widespread fears have been common about the survival of American democracy and underline in the concluding chapter that: “In recent years democracy have deteriorated significantly.” Do you agree with those pundits who argue that American democracy is dying? Based on your study, what are the greatest threats to American democracy, and what constructive approaches could mitigate these dangers?

Professor Louis Kriesberg: I wouldn’t necessarily use the word “dying.” I don’t think American democracy is doomed, but it has certainly been damaged. One peculiar aspect of this situation is that the progress made by various status groups—African Americans, women, LGBTQ people—through their actions, demands, and some legislative changes has led to significant social advances. However, this progress has sparked backlash. Some people resisted these changes, feeling that they were undesirable or even disruptive, leading to efforts to roll back these gains and return to more oppressive inequalities.

The Republican Party, in particular, became increasingly uncooperative with Democrats. Even attempts by leaders like Bill Clinton to bridge the divide were met with rigidity from Republicans, who increasingly embraced obvious falsehoods, misogyny, and racism, often appealing to white Christian identity. This strategy garnered some support, especially as it played into the anxieties of those who felt left behind by economic changes.

As income inequality grew, many working-class people experienced relative deprivation, with stagnating wages and a declining sense of economic security. This, combined with status anxieties—particularly among some men who felt their social standing was threatened—created fertile ground for the Republican Party to exploit cultural grievances while distracting from the real issue: the growing class inequality.

In this context, the interplay between status gains and the hyper-inequality in income and wealth has been particularly dangerous. The decreasing intergenerational mobility has made it harder for future generations to benefit from economic gains, further exacerbating tensions. To address these dangers, it’s crucial to focus on policies that reduce inequality, enhance social mobility, and foster greater cooperation across political divides.

Trump’s Right-Wing Populist Appeal Will Not Endure in the Long Term

Donald Trump vs Kamala Harris for US President. Photo: Qubix Studio.

With Donald Trump as former president and now president hopeful, right-wing populism has turned out to be a permanent feature of American democracy. Do you think right-wing populism will be here to stay or is it a phenomenon that will be forgotten after Trump ends his political life?

Professor Louis Kriesberg: I don’t think it will be forgotten, but I believe the falsehoods and extremism in Trump’s rejection of American democratic principles will ultimately lead to its failure. I think we’ll see a restoration of more traditional American politics. Historically, we’ve seen similar episodes. McCarthyism was a dreadful chapter, but today, no one wants to be associated with it—it’s a term of shame. Similarly, in the 1920s, the Ku Klux Klan had significant political influence in many areas, which was profoundly undemocratic. However, that period is now largely forgotten. I think right-wing populism, as represented by Trump, is also doomed to failure. Even if he were elected again, I don’t believe his appeal will endure in the long term.

In the last chapter of the book, you observe that Trump’s presidency has been and remain largely contrary to the constructive conflict approach. He has failed to achieve many of his stated goals and the results of what he has accomplished have worsened progress toward more class, status and political power equality. What will happen to American democracy if Trump is reelected on November 5?

Professor Louis Kriesberg:  It would be terrible. However, I believe there will be significant resistance, and he won’t be able to impose his will entirely. During his first term, there was considerable pushback, and while he may have learned from that experience, I don’t think he will be more effective in overcoming the resistance. The strength of this resistance is well-grounded. Most people in this country are not staunch supporters of Trump—he has never had more than around 44% approval. As he tries to implement his agenda, I believe the resistance will only grow stronger.

After watching the debate of US presidential candidates on Tuesday night, who do you think will be the next US President?

Professor Louis Kriesberg: I’m not sure how much the debate will influence the outcome. There’s no question that Kamala Harris was very skillful in baiting Trump to be his typical self—going off on tangents, lying, distorting, blustering, and at times, appearing bewildered and incoherent. This might play a role in the electoral college outcome, but it’s not necessarily decisive.

I believe Harris did a brilliant job of proving that she would be an effective, powerful, and good President, while Trump showed none of those qualities. However, some people may need to witness even more failures before they reconsider their support. Overall, I think the American people, for the most part, are sensible, despite occasional evidence to the contrary.