Populists are in power, not because they miraculously solved the overwhelming problems the world faces today but, rather, they have captivating stories to tell. While the recent rise of populism has led to an immense body of academic work — now an industry of its own — this bourgeoning scholarship has focused heavily on social and economic drivers, yet neglected the narrative force of such movements. In fact, if politics is basically about storytelling, populist politicians have perfected the art. An essential question is then: What do populisms narrate?
National (or identitarian) populist leaders simply tell the same stories to their people. If one were to simply hide the names of leaders and national references in the statements of populists, it would be quite difficult to identify whether they belong to US President Donald Trump, Hungarian Prime Minister Viktor Orbán or Turkish President Tayyip Erdoğan. They all position themselves to lead their respective nations with honour, well deserved from the past, through the troubled waters of the present, to the shores of a bright(er) future. By that narrative, they weave seemingly unconnected events to make sense of reality.
I address this point in my Identities article, ‘The chronopolitics of national populism’, and argue that, despite their claim for uniqueness, national populisms employ a common narrative template as a familiar and intelligible framework to interpret national and global developments. In the words of Christopher Clark, ‘As gravity bends light, so power bends time’ (2019, 1), as does populist power. National populisms operate by conflating the past, present and future into a single narrative to mobilise mass support. While materialising according to different cultural traditions, the populist template is underlined by an oversimplified grasp of temporality with stories revolving around binary notions: insiders versus outsiders, the people versus the elite. Its gravity and authenticity, however, derive from the emotive and affective capital invested in different temporal categories.
Resembling the Golden Age-Decline-Rebirth narrative, common to many nationalisms, the populist template is unique in many ways. It fundamentally narrates a present squeezed between two pasts and two possible futures. Contemporary populisms are neither progressive and futuristic nor reactionary and nostalgic on their own, but are instead centred in the present, opportunistically seeking to preserve its momentum in any way possible. In light of the conception of perpetual victimhood, it is the present when the people become embroiled in an existential struggle in a war against multiple enemies. The present represents an ostensibly unprecedented, exceptional crisis and epitomises the fear, uncertainty and anxiety marked by a primal survival instinct. The social contract to get out of this state of war requires more than cultivating the consent of the people — even more than establishing a Leviathan state. Specifically, it asks for the vigilantism of the citizens, who must unite around the populist leadership to withstand the onslaught.
My Identities article mainly illustrates how this narrative template has operated in Erdoğan’s populism with examples from different cases. His Justice and Development Party (Adalet ve Kalkınma Partisi, AKP) has ruled Turkey for nearly two decades, offering an extensive window through which to observe some durable tenacious in both words and deeds. In addition to Turkey’s neo-imperial power projections for the future, the constant battles between conflicting representations of the past to validate the present and the future make the Turkish case especially noteworthy.
Invocations of the Ottoman past in Erdoğan’s populism serve as not only a source of national pride but also proof that the nation is destined for greatness. Despite the bright picture in the distant past, the recent past epitomises how some corrupt elite forces have disrupted the rightful destiny of the virtuous nation. This variation in the narrative helps explain and bridge the tension between a virtuous past and a degenerate present, placing the blame on extrinsic factors. In the Turkish case, multiple victimhood narratives swim in the same current: a) victimhood of the pious Anatolian people in the secular Kemalist regime, b) victimhood of the Turkish nation under assault by Western imperialist powers, and c) victimhood of the oppressed ummah, encircled by Crusaders and Zionists. Beside the differing narrations of distant and recent pasts, Turkish populism also envisages two opposed scenarios for the future: the total demise — if not extinction — of the people, or the return of the ‘good ol’ days’. That is why Erdoğan, in his speeches, commonly identifies references to the country being both teetering on the edge of the abyss of existential crisis, and walking down the path of a prosperous ‘New Turkey’. Between these two options, the present is driven by crisis and emergency and must be redeemed in Erdoğan’s ‘liberation war’ rhetoric.
The temporal construction of populisms has remained a blind spot in the academic literature. A comparative narrative approach across diverse cases in future research will be a much-needed contribution to the field of populism studies.
Blog post by Hakki Taş, GIGA German Institute of Global and Area Studies, Germany
Read the full article:
Taş, Hakki. The chronopolitics of national populism. Identities: Global Studies in Culture and Power. DOI: 10.1080/1070289X.2020.1735160
Whiteness, populism and the racialisation of the working class in the United Kingdom and the United States
In October 2016, as the US election loomed, Farage (2016) wrote in an opinion piece in The Telegraph, a symbol of his media prominence:
The similarities between the different sides in this election are very like our own recent battle. As the rich get richer and big companies dominate the global economy, voters all across the West are being left behind. The blue-collar workers in the valleys of South Wales angry with Chinese steel dumping voted Brexit in their droves. In the American rust belt, traditional manufacturing industries have declined, and it is to these people that Trump speaks very effectively….
This kind of statement was not limited to far-right politicians claiming political support from the working class, but has become common in much of the political commentary since.
To make sense of these developments, our Identities article, 'Whiteness, populism and the racialisation of the working class in the United Kingdom and the United States', examines the populist racialisation of the working class as white and ‘left behind’, and representative of the ‘people’ or ‘demos’, in the campaigns and commentaries.
We argue that such constructions made race central, obscured the class make-up, allowed for the re-assertion of white identity as a legitimate political category and legitimised, mainstreamed and normalised racism and the far right. Moreover, it delegitimised black, minority ethnic and immigrant experiences and interests, including working class ones.
We show that the construction of the votes as (white) working class revolts, and representing the 'people' and/or 'demos', is based on a partial reading of electoral data, misrepresents the votes, stigmatises the working class, and supports an ideological purpose which maintains the racial, political and economic status quo.
While much of the west has witnessed a resurgence of the far right since the end of the 2000s, 2016 marked a new step in the mainstreaming of reactionary and particularly racist, Islamophobic and xenophobic political movements, agendas and discourses (Mondon & Winter 2017).
Amongst others, the Brexit victory in the United Kingdom and Donald Trump’s election to the Presidency in the United States have demonstrated that these movements, agendas and discourses can now win key electoral battles.
While much has already been written on these two cases and events, the aim of our article is to focus the discussion on the construction of the white working class to promote racist agendas, adding to a limited, but growing analysis (Bhambra 2017, Emejulu 2016, Lentin 2017, Mondon 2017, Nadeem et al. 2017, Saini 2017, Virdee & McGeever 2017, Winter 2017).
Our contribution is three-fold: first, to interrogate the construction of these votes, specifically as white working class revolts; second, demonstrate that the prevalent mainstream explanations about the rise of a (white) working class reaction is based on an ideological racialised construction of the working class and skewed reading of data in both cases that do not sustain even basic scrutiny; third, that such explanations and skewered data reproduce and even support a particular discourse and political agenda, legitimising Trump and Brexit, as well as racism and xenophobia, and delegitimising the working class, whether consciously or not.
To achieve so, our article examines this mainstreaming of racism, focusing on the transformation of the discourses and rhetoric about race and class. Particular attention is paid to the populist racialisation of the working class as white and indigenous in the Brexit and Trump campaigns. In doing so, our aim is not to explain the reasons behind the vote for Trump or Brexit, but rather to examine such explanations and how these reproduce or even support a particular discourse and political agenda.
To challenge the narrative constructing Brexit and Trump as working-class revolts, we use a two-pronged approach: first, we demonstrate that there is a long history of whitening the working class and ignoring its diversity, thus promoting an essentialist narrative based on white (male) experience. This leads us to conclude that, while racism is indeed present in the working class, its diverse nature should not be ignored and the racism present in upper classes should not be downplayed, particularly when the so-called revolt is led by the privileged (both in terms of race and wealth).
We then take a more electoral approach and demonstrate that the working-class revolts for both Trump and Brexit are in fact far less obvious than the coverage of both electoral contests would suggest. In fact, the working-class nature of these two votes is marginal and can be challenged, but is mostly ignored in elite discourse.
We argue that the white working class narrative as problematic in four ways. The first is that it racialises the working class as white and pits an elusive ‘white working class’ against racialised minorities and immigrants, who are denied working class status, in a competition for scarce, deregulated and casualised employment and ever dwindling resources in neo-liberal Britain and America.
Second, it constructs the ‘white working class’ as privileging their racial interests above class ones and as being racist, which results in the very stigma right-wing populist and libertarian advocates, who are themselves often part of the elites, falsely and opportunistically claim to oppose. Third, it normalises and mainstreams racism in both discourse and practice by portraying it as a popular demand, thus potentially fuelling hate crime.
Finally, in addition to not addressing the inequality faced by ‘white’ working class people, it exacerbates the inequality and vulnerability faced by racialised and migrant working class peoples and actually serves establishment political and economic interests.
The white working class revolt narrative mobilised by the populist far right and hyped by elite discourse (Glynos & Mondon 2016) has ignored not only elite driven racism (e.g. in politics, academia and the media), but also the more structural, institutional and systemic operation of racism in our societies. While those in positions of power (whether political or discursive) have often argued that they are merely responding to what ‘the people’ want, they have carefully ignored or downplayed the role they play as gate-keepers and shapers of public discourse and their proven influence as agenda-setters.
Therefore, rather than ‘the people’ suddenly reverting to racist attitudes, we argue that it is the widespread and widely publicised acceptance, based on skewed evidence, that ‘the people’ has turned racist, that perversely led to the legitimisation of a racism as it began to be discussed as a popular feeling, rather than a construction fuelled by elite discourse.
Bhambra, G. 2017. Brexit, Trump, and ‘Methodological Whiteness’: On the Misrecognition of Race and Class. British Journal of Sociology: Special Issue on the Trump/Brexit Moment: Causes and Consequences 68: S214–S232.
Emejulu, A. 2016. On the hideous whiteness of Brexit: 'Let us be honest about our past and our present if we truly seek to dismantle white supremacy'. Verso.
Glynos, J. & A. Mondon. 2016. The political logic of populist hype: the case of right wing populism’s ‘meteoric rise’ and its relation to the status quo. Populismus working paper series no. 4.
Mondon, A. 2017. Limiting democratic horizons to a nationalist reaction: populism, the radical right and the working class. Javnost/the public: Journal of the European Institute for Communication and Culture 24: 355-374.
Mondon, A. & A. Winter. 2017. Articulations of Islamophobia: from the extreme to the mainstream? Ethnic and Racial Studies Review 40: 2151-2179.
Nadeem, S., R. B. Horowitz, V. T. Chen, M. W. Hughley, J. Eastman & K. J. Cramer. 2017. Viewpoints: Whitewashing the Working Class. Contexts, June 23.
Virdee, S. & B. McGeever. 2017. Racism, crisis, Brexit. In: Ethnic and Racial Studies: Race and Crisis Special Issue, edited by VIRDEE and GUPTA, 1802-1819. 41/10.
Winter, A. 2017. Brexit and Trump: on Racism, the far right and violence. Institute for Policy Research (IPR) Blog, April 3.
Blog post by Aurelien Mondon, University of Bath, UK; and Aaron Winter, University of East London, UK
Read the full article: Mondon, Aurelien & Winter, Aaron. Whiteness, populism and the racialisation of the working class in the United Kingdom and the United States. Identities: Global Studies in Culture and Power. DOI: 10.1080/1070289X.2018.1552440