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Democracy and the West: History: Theory and Practice

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In the light of the frequent disagreements witnessed nowadays in the transatlantic Western community as concerns the NATO Alliance and its relevancy, especially as it concerns Russia’s intentions toward the Baltic countries, the question arises: does the idea of the West include a community of values and if so which are they?

Could it be that the disagreements arise out of ignorance as to what those common values might be? One of them is undoubtedly the idea of democracy which goes back to the ancient Greeks. Why then the vehement disagreements and misunderstandings? Let us briefly explore the issue searching for historical data, theory and practice.

Geographically speaking it cannot be asserted that Europe as a whole has always been or is now a community of values. During the Cold War any nation in Europe East of the Iron Curtain was designated at East. Those included nations who formerly were historically part of the West; countries such as the three Baltic states, Poland the Czech Republic, Slovakia, Hungary. After the Cold War seven of the eight Eastern European countries would join the EU. Those on the West side of the Iron Curtain were designated as the West. But some, such as Turkey and Greece were not part of the historical West which in Medieval times comprised the land of the Holy Roman Empire of Charlemagne. Most of them were democratic and were members of the Atlantic Alliance named NATO. So, at first glance it would appear that democracy was the common glue or the common value. But things are not that simple.

 

What comprises the historical West? It was the part of Europe that throughout the Middle Ages looked to Rome as its spiritual center. That is to say, the old West was the part of Europe that belonged to the Western church. Only that part of Europe, knew of pre-modern forms of power separation, that is to say, the separation of spiritual and temporal power. That part of Europe also experienced, the late medieval and early modern emancipatory movements dubbed the Renaissance and the Reformation, humanism and the Enlightenment. The domain of the Eastern church, that of Byzantium and, later, of Moscow, followed a very different trajectory. It  experienced the subordination of spiritual to temporal power and did not know the  system of reciprocal fealty between lords and vassals known as European feudalism. It knew nothing of the Investiture Controversy, of the revolution of of Gregory VII as the first European revolugion resulting eventually in the victory of the temporal over the spiritual power which took place in Western Europe. This dualism of temporal and spiritual power may be considered the beginning of the West’s spirt of individualism, it planted the seeds of freedom which may be considered the West’s distinguishing characteristic. That distinction, to be sure, is already in nuce in Christ’s reply to the Pharisees: “Render unto Caesar the things that are Caesar’s and to God the things that are God’s.” That, if anything is, is a rejection of theocracy and the announcement of secularization, or the refusal to concede to religious authority secular powers, considered autonomous. Neverthless, a secular brotherhood without any kind of fatherhood is also incongruous. So, it appears that religion, or more specifically Christianity who posits a God who is our father, is also a glue needed to give substance to the concepts of brotherhood, liberty, and equality. That glue needs to be analyzed, independent of one’s religious beliefs.

Montesquieu, a French Enlightenment thinker, argued that moderate government was far more compatible with Christianity, while a despotic government was more compatible with Islam. “It is a misfortune to human nature when religion is given by a conqueror,” affirmed Montesquieu. Like Christ Montesquieu appeals to the original separation between the spheres of God and the emperor: “We ought not to decide by divine laws what should be decided by human laws; nor determine by human what should be determined by divine laws.” Leaders must be measured by such a yardstick.

 

The modern separation of legislature, executive, and judicial powers developed by Montesquieu in The Spirit of Laws continued the process that began with the pre-modern separation of spiritual and temporal, and princely and estate powers. Montesquieu was in fact the first classical thinker to grant the judicial branch the status of an autonomous “third” power. He did not live to see the birth of the country in which his views on the separation of powers would appear: the United States of America. In the Federalist Papers, a series of articles by Alexander Hamilton, John Jay, and James Madison drafted at the Philadelphia Convention in 1787, Montesquieu was by far the most cited author. To be sure Montesquieu himself had drawn from the ancient Greek historian  Polybius,  of the second century- B.C. who had promoted the concept of a mixed constitution. Polybius saw in the Roman Republic an ideal combination of monarchic, aristocratic, and democratic virtues—a combination, so he believed, that shielded Rome from the dangers inherent in the pure forms of monarchy as well as pure forms of aristocracy or democracy. This idea would be called in the US “checks and balances,” as first mentioned by John Adams in 1787 in the preface to his A Defense of the Contitutions of Government of the United States; that is to say, all parts of the government would keep an eye on each other to prevent abuses and corruption.

 

The Constitution was followed by the first ten amendments, the Bill of Rights, which appeared in 1791. Hence the claim of the United States that it is the birth nation of individual rights. The Virginia Declaration of Rights from June 12, 1776, began its catalogue of basic rights, the first comprehensive catalogue of its kind, with these words: “That all men are by nature equally free and independent, and have certain inherent rights, of which, when they enter into a state of society, they cannot, by any compact, deprive or divest their posterity; namely, the enjoyment of life and liberty, with the means of acquiring and possessing property, and pursuing and obtaining happiness and safety.” Three weeks later, on July 4, 1776, the delegates of the Constitutional Congress approved the Declaration of Independence.

 

The declaration combines a concept of human rights with a consequent principle of popular sovereignty to form a single but momentous sentence: “We hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain un-alienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.” With this sentence, the Declaration of Independence brought together millennia worth of experience and insights, making self-evident truths into a project to change the
world and the American Revolution into history’s first modern revolution. Like John Adams, Benjamin Franklin, and many of the other signers, Jefferson drew on an intellectual tradition shared by natural rights philosophers since the Stoics, by the teachings of more recent thinkers such as Locke and Montesquieu, and by the general Americans’ ideas about the necessity of religious and political tolerance. But the question persists: why had the idea of inalienable rights arisen in America at the level of constitutional articles? Could religious freedom as a human inalienable right be the roots of the idea rather than the French Revolution? Here too things are not so simple as invoking the French Revolution as the beginning of individual rights.

 

To be sure, most of the fathers of the US Declaration of Independence were not pious observing Christians like the Puritans but they believed in the likelihood of a God, or some higher being, capable of reward and punishment, though not all of them believed in the divinity of Jesus or in the Trinity. Properly speaking they  were deists and not opposed in principle to the ideas of the champions of religious freedom such Roger Williams and William Penn. What obtained in America was something unique: a sort of marriage between the secular Enlightenment and extensive reading of the classics on constitutional law and religious freedom. This was indeed uniquely American, not French, not European. Consequently the Declaration of Independence proclaimed that inalienable rights are bestowed on individuals “by their Creator,” thus expressing more than a mere credo that enlightened deists and devout Christians could agree on. For indeed the very idea of an individual dignity common to all originates from the Judeo-Christian belief in one God who created human beings in His image and who loves all as his children.

 

Historically, therefore, the declaration of the equality of all individuals before the law presupposes the equality of all individuals before God. There is indeed an historical link between Christian religion and the Western idea of freedom which could develop because there existed in the historical West a tradition separating spiritual and worldly temporal power looking askance at state religions. The American theologian Reinhold Niebuhr, wrote in his 1952 The Irony of American History that the two major religious and moral traditions that shaped early American life—the Calvinism of New England (Puritanism) and the deism of Virginia—arrived at conspicuously similar conclusions about the meaning of America’s national character and the intended purpose of the United States: “Whether our nation interprets its spiritual heritage through Massachusetts or Virginia we came into existence with the sense of being a ‘separated’ nation, which God was using to make a new beginning for mankind.” A new beginning for mankind, indeed it must felt that way in the Athens of four centuries BC.

 

This identification of the roots of the rights of individual citizens in Puritanism and Deism contradicted of course France’s assertion that it alone was the original pioneer of individual rights. Indeed, it is historically undeniable that the American declarations of rights passed by Virginia and other former British colonies in North America had done much to shape the Declaration of the Rights of Man and of the Citizen adopted by the National Constituent Assembly on August 26, 1789 during the French Revolution. The idea of passing such a declaration before writing a constitution was first proposed on August 11 by Marquis de Lafayette, who had fought for the American revolution, with the active assistance of Thomas Jefferson who was at the time US ambassador to France.

 

During his trip to America at the beginning of the 1830s, Alexis de Tocqueville was surprised to observe that in the United States two otherwise sharply opposed elements had interpenetrated and connected with one another in a marvelous way: the spirit of religion and the spirit of freedom. Even today, parts of American society tend to derive political freedom from religion, underestimating the contributions of the Enlightenment to human rights, the constitutional state, and democracy. In Europe, by contrast, there is a tendency to neglect the fact that Western values and Enlightenment ideas are embedded in their own tradition, one depending just as much on Jewish and Christian values as on ancient ones. Both views are one-sided and require correction: they must recall what connects the “old” European West with its “new” American counterpart. This may go a long way in explaining the current misunderstandings mentioned at the beginning of this essay. Knowledge of the historical record may go a long way in correcting those biases.

 

After the Declaration of Independence, over four decades elapsed before the United States as a whole became comfortable with the concept of democracy, no longer perceiving it to contradict their deliberately chosen representative system. Political progress seemed assured but slavery, for its part, existed for nine decades of US history and its eradication in the south required nothing less than a bloody civil war in 1860. It took another hundred years before an energetic and successful movement (The Civil Rights movement) arose against the racial discrimination of the slaves’ descendents.
2007

As mentioned, Europe tends to neglect that Western ideas depend on Jewish and Christian values. There is an unfortunate tendency to forget what connects the “old” European West with its “new” American counterpart. The Declarations of the Rights of Man of the late 18th century were the result of transatlantic collaboration. Together, both sides laid the groundwork for the political project of the West. To forget that fact is to end up in anti-Americanism which is usually a caricature of that the US is all about, or anti-Europeanism, disparagingly dubbed “Old Europe” at times.

The American revolution was modern history’s first revolution but it was not connected to the defeat of any particular class and so there were never any antidemocratic sentiments after independence. The revolution was never against the principles of traditional English constitutional law, but rather it was a protest against their infringement by England. That was not the case with the French Revolution which because of the excesses of the Jacobins  produced an anti-revolutionary right-wing. In Great Britain, it took 30 years for a parliamentary monarchy to establish itself after the Glorious Revolution of 1688.  In Germany it took Nazi dictatorship, and Germany’s second defeat on the 20th-century global stage to undercut the antidemocratic biases still harbored by elites and large portions of the general population. Moreover, when the opportunity to learn from the failed Weimar Republic and to create a functional parliamentary democracy finally came after 1945, not all Germans were able to take advantage of it—just those who lived in the western occupation zones, the future Federal Republic of Germany. The other Germans belonged to the East or the Soviet dominated part of Europe, hardly democratic.

 

When Germany was finally reunifies it promptly joined the Atlantic alliance. Moreover, eight East European states, which had been under Communist rule, joined the European Union.  In some way the reunification of the West was accomplished. All the countries that had belonged to the West were back in the West after 1989. As Willy Brandt put it a day after the fall of the Berlin Wall: “now what belonged together could finally grow together.” Indeed, with the reunification, what “belonged together” could finally “grow together” but as mentioned above this was not a mere European political phenomenon, it was based on common values which were transatlantic and even global.

 

After World War I, democracy was not able to take firm root in most countries of Eastern Europe, including Germany. In West Germany, it took four decades after the end of World War II before a public figure like the philosopher Jürgen Habermas could declare  that “The unreserved opening of the Federal Republic to the political culture of the West is the major intellectual accomplishment of the postwar era, of which my generation in particular can be proud.”

 

It was this “unreserved opening to the political culture of the West” that would become the criterion used by the European Union to measure both its members and those nations that wanted to become members. For a country to open itself to the political culture of the West, it does not need to be a part of the historical political West. This was the case neither with Greece, which joined the European Union in 1981, nor with Romania and Bulgaria, which joined in 2007). But values and political cultures have their history; those who profess the Western values embodied by the 1993 Copenhagen criteria for EU membership must know that history and accept its legitimacy. The political culture of the West is pluralistic, which means that it must tolerate and foster a culture of debate and free speech. A pluralistic democracy depends, practically in its very existence, on political differences being dealt with peacefully. In that sense an authoritarian country like Russia which partly European geographically speaking, is hardly Western. In fact what Putin emphasized in his search for the lost greater Russia is that Russian civilization is different from decadent Western civilization, and it is in fact superior to it.

 

A pluralistic democracy thus requires both: on the one hand, a non-controversial sector of state and society, a “codex of values generally accepted as valid,” on the other, a controversial sector that needs regular deliberation and approval. The question we asked at the outset of this analysis returns: can the West be considered a community of values, but one in which the political consequences of those values remain—indeed, must remain—in dispute? After all, it can hardly be denied, unless one is hopelessly afflicted by historical amnesia that Western values are the product of a transatlantic experience and viewpoints that are subject to change.

 

The common grounds of the West become especially noticeable in comparison with other societies and cultures. The European Union and the United States do not need to invent a common foe to remain together. It would be enough to know the history of democracy and the history of its religious tenets. And then all that would remain to be done is to defend the values and institutions of the West against all threats and attacks; even promote them around the globe. But there is a caveat here: a policy that aims to spread Western values and forms of life by force and coercion or by CIA covert operations is doomed to fail. The United States, Great Britain, and France were successful in helping West Germany rebuild a democracy because they were able to tap into the free, constitutional, and democratic traditions that German history had already brought forth. On the other hand a country like Iraq simply lacks the historical experience necessary to become a Jeffersonian democracy while one like Turkey, on the other hand, may possess enough of it to be able to perfect it.

 

What we need to keep in mind is that democracy is much more than majority rule. A Western- type democracy is predicated on a pluralistic civil society that agrees to adhere to inalienable human rights and the rule of law. The laws referred to are both written and unwritten and include the the nomoi ágraphoi of the ancient Greeks and the norms of Christian and Enlightenment natural rights. Sadly, what we have today in the EU Parliament are parliamentarians on the extreme right who have been elected democratically but basically envision a non democratic future. That is an abuse of democracy and free speech. Indeed, time and again, the West has blatantly violated the very values it claims to profess. The West cannot afford to not forget its history of racism, colonialism, and imperialism, and the sad consequences of that history—not if it wants to stand by its professed values with any kind of credibility. Some US founding fathers, by retaining slaves, did not help their democratic cause. To profess ideals and values only in theory and not in practice is to run the risk of being branded a hypocrite.

 

Today Western achievements like the constitutional state, the separation of powers, and democracy have already been adopted by many non-Western societies. At this point in history the West no longer dominates the world. It merely represents one form of life and political culture among many. However, the claim of inalienable human rights remains a universal value. Since it would be contradiction to implement those rights by force, the West can do nothing better than adhere to its own values, promote them, and, where possible, to oppose their most crass violations with all means, including humanitarian intervention and perhaps even military intervention. Consequently, the West must strongly support the reform of the United Nations and the reworking of its charter. Yet, as mentioned above, the West is far from having sufficient unity and insight into the importance and cohesive power of non-material interests to take decisive action. If NATO is there merely to defend economic interests it would indeed be an irrelevant institutions. The West can certainly learn from its own history; perhaps the non-Western parts of the world can also learn from that history. But the project of the West on human rights remains incomplete; it can be perfected and advanced not by empty slogans but by building a community of values which are taken seriously and are not a cover-up for crass political-economic agendas. Those values are not geographical; they are not  valid because they are European, or American, or Australian, or Canadian, but because they are universal. They can historically be characterized as Western but doing so only increases the responsibility of Western countries to lend them validity by their loyalty to them.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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Europe’s former imperial countries are now desperate U.S. colonies

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India is no longer a colony of the UK, but Germany and other European countries have become — now quite obviously — colonies of the United States, and their economies will be financially bled by the world-bestriding U.S. imperialist center, just like the UK and other European nations had previously (and infamously) exploited India and its other colonies.

The U.S. Government’s having blown-up the Nord Stream gas pipelines from Russia to Europe — after years of efforts to sabotage them more subtly by other, more ‘diplomatic’ (but less permanent), means — will leave Europe permanently forced to pay vastly higher rates to America and other liquefied natural gas (LNG) suppliers, and no longer with even a hope of receiving the far less-expensive Russian gas, which, until recently, fueled so many European firms to international competitiveness. Now, there’s no longer even a hope for Europe to avoid sliding into the usual model of colonies, as being banana republics, of one sort or another.

It was so natural for Russia to be Europe’s main energy-supplier, because Russia is a part of Europe, on the same continent as the other European nations, and therefore could pipeline its energy to them, and Russia had a surfeit of energy while the other European nations had a surfeit of need for it. That’s the way international capitalism is supposed to function, but imperialistic capitalism is instead international fascism, and it survives and grows only by exploiting other nations. From now on, the European nations, other than Russia, will, for at least a long time (because those giant gas-pipelines have been destroyed) be paying the world’s highest prices for energy (containerized and shipped, instead of simply pipelined), and buying much of it from Europe’s imperial center, which is increasingly recognizable now as being Europe’s real enemy: America. They will be paying tribute to the emperor — the billionaires who control the USA. These are the puppet-masters behind “the free world” (as their ‘news’-media refer to it), which is actually the new international-fascist empire. As Barack Obama called it, America is “the one indisensable nation,” which means that all other nations (in this case, the ones in Europe) are “dispensable.” Now, these former imperial nations will finally get a taste of what it’s like to be a “dispensable nation.” 

Here are some of the key U.S. operatives in Europe, who managed this situation, for the U.S. owners — brought this situation about (before Joe Biden’s agents ultimately just pulled the plug on the whole operation):

Boris Johnson, Olaf Schulz, Annalena Baerbock, Robert Habeck, Ursula von der Leyen, Josep Borrell, Anders Fogh Rasmussen, Jens Stoltenberg, Emmanuel Macron, Mario Draghi — and, of course, behind the scenes, the billionaires who funded those leaders’ political careers (via political donations, plus those billionaires’ news-media and their other mass-public-opinion-forming organizations). These key agents will no doubt be paid well, in their retirements, regardless of what the public might think of them after their ‘service to the public’ is over.

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Exporting Religious Hatred to England

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A mob vandalised a Hindu temple in UK's Leicester. Twitter

Not a place hitting the main news channels often, Leicester is a small town of 250,000 inhabitants about a hundred miles north of London and 40 miles east of Birmingham the UK’s second largest city.

But an imported ideology is now the cause of religious violence that has profoundly affected Leicester’s ethnic community of South Asians.  This Hindutva ideology represents a belief in the transcendence of Hinduism and its culture.

Leicester prides itself as a city of tolerance and diversity where different religions and races all live together in relative harmony — a sort of ‘live and let live and mind your own business’ philosophy that had worked until recently.  But under the surface simmering tensions burst forth recently.  The trigger was a South Asia Cup cricket match between Indian and Pakistan held in Dubai and won by India.

Couple Hindutva with India’s win and groups of Hindu young men were keen to demonstrate their might, and did so on isolated young Muslims.  The latter then formed their own groups ready for revenge.

Where were the police one might ask.  Well, a couple of beaten up Asian teenagers did not register as exhibiting anything more than random teenage violence.  They were slow to react and did not discuss the ominous truth of religion as the prime mover behind the violence.

Civic leaders on both sides are now trying to quell the attacks.  But the damage has been done and the seeds of ill-feeling have been sown within the community meaning Hindus vis-a-vis Muslims and vice versa. 

India’s per capita GDP is higher than for Pakistan or Bangladesh, the two countries bordering it, which together constitute the subcontinent.  Thus the three countries are similar culturally.  The next question to ask is why then is India hugging the bottom on the 2020 World Happiness Report, next to ill-fated war-torn places like Yemen.  India is ranked 144 while its rival and neighbor Pakistan, although lower in per capita GDP, ranks a shocking (for India) 66.  Bangladesh also ranks much higher than India at 107, despite its devastating floods and typhoons.

Perhaps the answer lies in the pervasive hate that is the currency of the ruling BJP (Bharatia Janata Party), a currency spent liberally during general elections to the detriment of the Congress Party, which has stood for a secular India since independence.

But hate yields more votes as BJP leaders Norendra Modi and Amit Shah know well.  After all, they came to power via the destruction of the historic nearly five century old Babri Mosque, built on a Hindu holy site in an effort to ally Hindus by an astute Babur, the Mughal whose hold on India, just wrested from the Muslim Pathan kings, was still weak.  It worked for Babur then; its destruction worked for the BJP in the 21st century

Has India become more civilized since? 

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Giorgia Meloni: a return to Mussolini’s Italy?

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In recent years there has been a dramatic increase in the number of far-right political parties across Europe. They have managed to use the widespread discontent from society with the values and functioning of democracy to establish strong footholds in many countries, including those that were thought to be immune to such radicalisation. The reach of the far right does not recognise boundaries, and it is not a new phenomenon either. It has had a considerable historical role in Latin America, in Indonesia, Japan, Australia, Myanmar, India, South Africa, Germany, Italy, the United States, and more recently in Turkey, Brazil and Hungary which have suffered serious damage to their democratic rules and institutions. It is in this context that the election of Giorgia Meloni in Italy as the possible next Prime Minister.

Italy has a long history with fascism and far-right extremism that has forever characterised Italian politics. Italy’s history after the WWII can largely be blamed for this slow but steady radicalisation of its political landscape. Unlike Germany that went through a serious process of denazification after allied victory, Italy was not cleared of vestiges of fascism. After 1945, and with the emergence of the USSR as a rival power, the allies focused their attention and efforts on fighting Communist USSR. Italy, surprisingly, had a considerable number of communist supporters, therefore fascism was seen as something positive in the fight of USSR ideology expansionism. Fascism was good to fight communism, and allies turned a blind eye to it, and the creation of the Italian Social Movement (MSI) in 1946 did not raise any red flags. The party managed to become the fourth largest in Italy in 20 years.

The woman who will become Italy’s next Prime Minister leads a conservative party that can be traced back to the MSI: The Brothers of Italy, whose logo revives the MSI emblem. Meloni´s victory should be read against the backdrop of recent triumphs for the far right elsewhere in Europe. In France, despite the loss of Le Pen in the presidential election, the share of popular vote shifted the French political centre to the right; in Sweden the Sweden Democrats are expected to play a major role in defining Swedish politics after having won the second largest share of seats at the general election earlier in September; the same in happening in Hungary and Poland.

This revival of far-right extremism is not new. The collapse of the USSR allowed formerly dormant far right movements to flourish. This resurgence should  also be understood as the inability of centre and centre-left parties to connect with voters, and to appear attractive. Italy’s recent economic crisis has made Italians particularly susceptible to anti-establishment ideas. Italy was one of the countries that suffered the most during the pandemic specially fairly early on: Lots of people died, a lot of businesses had to close down, Italy found it hard to get support from the rest of the European Union. Meloni and her coalition capitalised this discontent. Meloni has chosen to fight the same enemies as other populist leaders: the LGBTQ+ community; immigrants, the European Union, Muslims; former Italian leaders and multiculturalism. She echoes Mussolini’s natalist obsession; Volume Mussolini argued that the Western race was in danger of extinction by other races of colour, Meloni has focused on ethnic substitution, defined as the loss of Italian identity as a result of globalisation and uncontrolled mass immigration fostered by the European Union. This has translated into harsh xenophobic policies.

Meloni’s election ironically coincide with the 100th anniversary of the March on Rome in October 1922 that brought Mussolini to power. 100 years later Italians. May have elected its first woman to become a Prime Minister, while this represents a break with the past and it symbolises a good step forward in theory, she also represents one of Italy’s worst chapters in its past: Mussolini’s Fascism. Meloni was a former MSI activist, and she is likely to form a government deeply rooted in populism and fascism, are very dangerous combination for contemporary European politics. We should not also allow to be fooled by her election as a woman. She has followed a similar path to Marie Le Pen called gender washing. She has adopted unknown threatening image as a female politician to mask the force of her extremism. For someone who is not familiar with Italian politics, her victory could be read as the triumph of female empowerment and gender equality. Throughout her campaign, she posed as a defender of women, however, her party has rolled back on women’s rights, especially access to abortion.

Gender washing is particularly predominant among right wing parties, as they do a better job at promoting women. Women like Meloni and Le Pen Are protected by the elite, because they support, the very pillars of male power and privilege, these women very often behave in the same way as the men in power. Meloni’s slogan God, Fatherland, and Family echoes the man-dominated and conservative model dating back to the Italy of Mussolini in the 1920s. Meloni’s politics should become more important than her gender, especially as she does not advance women’s empowerment, on the contrary, her victory means a drawback for women’s rights in Italy. Meloni is simply one more far-right candidate that has made it to power.

This should be worrying for Europe as a whole. There has been a constant failure to address the growing threat of the far-right movement at national and on a European level. In recent years, we have seen a slow and steady shift of European politics to the right, and the normalisation of a less inclusive and more racist and discriminatory discourse. This shift to the right should be seen as a ticking time bomb for the pillars of democracy. The pandemic and the current war in Ukraine have not helped the case for democracy.

There are rising living costs in the continent that are undermining governments and European institutions, and making people feel less satisfied with the way their countries are handling these issues. Crises have always been excellent breeding grounds for extremism, whatever political ideology it is. People are more scared during a crisis, allowing the politics or fear to work, and swing voters towards far-right extremists in particular. People that are more likely to vote for far-right alternatives, favour certainty and stability amidst societal changes. Change is perceived as a threat to conservative voters. Under current conditions, there are enough real or perceived changes for extremist to put the blame on. This is one of the greatest paradoxes and dangers of populism and extremism: it often identifies real problems, but seeks to replace them with something worse, the slow and almost imperceptible destruction of democratic values, institutions, and liberties.

The irony behind this is that although populists are usually extremely bad at running a country, the blame will never be placed on them. Populist leaders consolidate support by creating enemies and dividing the population between “us” and “them”. Failure in public policies, inability to provide viable solutions to crises will never be attributed to their elected officials, but rather to the enemies they have decided to use as scapegoats. In this way, as populist governments are unlikely to solve crises, things will eventually worsen, and more crises are inevitable;  meaning more fear is  also unavoidable. This creates a vicious circle that provides populists and extremists with further opportunities for power.

If there is something to be learnt from the current shift in international politics to the right, is the fact that voting behaviour differs from country to country. All politics is local. Voters are influenced by charismatic leaders, local events, regional issues etc. However, when it comes to the rise of extremism, common ground can be found between countries: the existence of a political, economic, or social crisis. Some far-right narratives have been able to cross borders, namely, anti-immigration and white and male supremacism. The Europe of today may be very dissimilar to the Europe of the near future should far-right movement continue to attain power in most countries. Far-right populist parties are a pan-European concern that should be addressed if we want democracy to survive in the long run.

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