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Populists emerge when distrust of state institutions or dissatisfaction with democracy convince voters that claims about conspiring elites blocking the general will are valid. We propose that these dynamics change when populists are incumbents; once they command institutions, their sustained support becomes contingent upon trust in the new institutional order, and they are held accountable for making people think democracy is working well. Newly collected data on party populism and survey data from Latin America show that support for populist parties in the region is conditioned by satisfaction with democracy as well as the incumbency status of populists. Dissatisfied voters support populist opposition parties, but support for populist incumbents is higher among those satisfied with democracy and its institutions. While democratic deficits and poor governance provide openings for populists, populists are held accountable for institutional outcomes.
The elections of Donald Trump and Jair Bolsonaro, as well as the strengthening of the radical right globally, brought back debates of the similarities and differences between populism and fascism. This volume argues that fascism and populism are similar in so far that they constructed the people as one; understood leadership as embodiment; and performed politics of the extraordinary. They are different because there is a consensus that fascism occurred at a particular historical moment, and what came after was postfascism. There is not such an agreement to restrict populism to a historical moment. These isms also differ in the use of violence to deal with enemies, and on how they constructed their legitimacy using elections or abolishing democracy. Whereas fascism destroyed democracy and replaced elections with plebiscitary acclamation, populists promise to give power back to the people. Yet when in power the logic of populism leads to democratic erosion.
How did the new Alliance for the Union of Romanians (AUR) obtain 9% of the vote in the 2020 Romanian general elections? This article explores the fast rise of populist radical right (PRR) parties by examining the support for the AUR at the locality level in Romania during the coronavirus crisis. The AUR's discourse combined populism, nationalism and anti-masking rhetoric. The findings show great variation across the 3,181 localities, from 0% to 50% support for the AUR, and highlight the significant influence of local cultural and political factors, while economic explanations were not confirmed. The vote for the AUR was high in localities with low ethnic diversity and low voter turnout. This research underscores that national-level explanations obscure important dynamics of PRR support that take place at the subnational level. The rise of the AUR is important beyond the Romanian and European contexts and emphasizes the significance of local responses to global crises.
For the Saskatchewan Party (SKP), identifying with the Western populist tradition was essential to both its creation and initial electoral viability, leading many political commentators to regularly refer to the SKP as a right-wing populist party. Yet scholars have been much more reticent to classify the SKP as an authentically Canadian populist party in the style of the Reform Party of Canada. Part of this disconnect is a result of the SKP's uneven and opportunistic use of populism throughout its history. Indeed, this article argues that the SKP's initial commitment to populism was largely performative, embraced to fend off the challenge of a potential provincial Reform Party. Once the utility of the SKP's performative populism threatened its electoral viability, most of the party's symbolic nods to populism were abandoned. Yet, more recently, the SKP has embraced a new form of populism that merges its pro-business support for the region's oil and gas industry with right-wing policies that are often linked to its rural base. This form of populism, defined as extractive populism, demonstrates that the SKP continues to use populist discourse opportunistically when its right-wing base is threatened.
Electoral competition is typically organized around an evolving set of policy issues. Recent Italian politics suggests a revival of two classic dimensions concerning the mode of interaction that defines the very goals of a polity: elitism (whether goals should be defined from the top down or from the bottom up) and pluralism (whether a polity should only accept widely shared common goals or whether multiple, alternative goals may legitimately compete). While these concerns possibly became less relevant in the heydays of the party government model, recent literatures on populism, technocracy, and process preferences reflect renewed interest. We introduce a two-dimensional elitism–pluralism scheme that explicates the spatial arrangement of top-down and bottom-up visions of party government vis-à-vis models of populism and technocracy. To demonstrate the relevance of the two dimensions for party preference, we turn to the case of the 2022 Italian election, which followed a sequence of a populist, a mixed populist-mainstream and a technocratic government. Voter positions from specialized batteries of the Italian National Election Study are contrasted with party positions from an original expert survey. Findings indicate that preferences on elitism and pluralism complement standard dimensions of issue voting. An explorative analysis of comparative data suggests that many countries across Europe have the potential for similar developments. Electoral competition increasingly reflects concerns about its own principles.
The Concluding Reflections explore democracy’s potential to overcome its contradictions and challenges. The rise of populism, seen as democratic autoimmunity, is examined, where leaders manipulate public sentiment, often through xenophobia and anti-elitism, undermining democratic principles. The tyranny of an exclusory majority is also cautioned against. The potential for democracy’s reimagining in the face of contemporary challenges such as cybernetic culture, migration, and globalization is considered. Ezrahi reflects on the role of creative individuals and cultural forces in shaping political imaginaries. The transformation of the internet and major platforms like Google, Facebook, Amazon, and Twitter from democratizing communication to powerful monopolies is analyzed, as well as the misuse of Big Data, illustrated by the Cambridge Analytica scandal, and the unintended consequences of digital platforms, including the spread of misinformation. The discussion concludes with a reflection on the broader deterioration of democratic epistemology. Ezrahi argues for a shift from a positivistic, naturalistic ontology to an ethical-normative anchorage, proposing to replace the current ontological defense of democracy with a commitment to preserving freedom based on novel axioms, framing politics as alternative productive fictions. Ezrahi proposes to reimagine a democratic epistemology which is anchored in ethics and collective commitment.
In this article, we analyse how anti-globalist conspiracy theories were mobilised online to delegitimise national authorities and policies designed to curb the Covid-19 pandemic in Canada. These conspiracy theories attacked the political authority underpinning public health measures and targeted purportedly ‘liberal’ policies and ‘globalist’ actors. Our case study examines the Freedom Convoy, a series of protests against Covid-19 vaccine mandates that began in Canada but inspired global demonstrations. The Freedom Convoy fostered and relied upon anti-globalist conspiracy theories, including the ‘Great Reset’ and ‘Great Replacement’, both of which posit a global conspiracy to erode national sovereignty and impose a ‘liberal’ international order. We investigate far-right social media commentary from 4chan’s Politically Incorrect imageboard /pol/, Infowars, and Rebel News, showing how conspiratorial claims were marshalled in alt-tech spaces. These narratives were used to delegitimise public health measures to combat Covid-19 and the Liberal Trudeau government by linking them to various ‘globalist’ forces. In exploring three mechanisms of delegitimation – externalisation, personification, and Othering – we argue that far-right movements like the Freedom Convoy, motivated by anti-globalist conspiracism, mobilise the international realm by leveraging the legitimacy gap of international organisations and agendas to undermine the political authority of actors at the national level.
The East Asian democracies (EAD) of Japan, South Korea and Taiwan have received little attention from the international political science community working on populism. By analyzing the last two to three decades of research on EAD we look for clues to help us explain why there is so little interest. In our review we encounter cases of eclectic conceptualization, suboptimal data, innovative categorization, binary analytics, and even political bias, all of which may weaken the persuasiveness of the respective research in the eyes of critical colleagues. Our key finding, however, is that all studies on EAD implicitly refer to local political standards as the baseline from which alleged populist behavior is identified and labeled. In direct comparison, the populist characteristics of East Asian politicians appear to be less pronounced than those of sledgehammer populists like Donald Trump, Hugo Chavez, or Boris Johnson. Consequently, scholars working on the latter may be less curious about the former. Our findings, therefore, confront us with the question of what to use as a baseline for the measurement of potentially populist phenomena. We argue for the application of what is locally considered standard political behavior and conclude that such a practice has the potential to draw more attention to cases from Japan, South Korea, and Taiwan.
Students of comparative law have long argued that undermining judicial independence is electorally costly, and that the norms against interference uphold institutional checks and balances essential to constitutionalism. However, evidence from countries with robust judiciaries suggests that exposing voters to deficiencies in the legal process or the courts’ partisan leanings can reduce perceptions of judicial legitimacy, making such interference on part of would-be authoritarians more likely. The rise of populist politicians poses additional risks: by emphasizing judges’ unelected status and counter-majoritarian tendencies, populists may erode legitimacy, framing judges as part of a “corrupt elite” opposing “the people.” This rhetoric challenges liberal-democratic norms that limit state interference with individual rights. To test whether one observes the effects of partisanship and procedural fairness on voters’ perceptions of the courts outside the US context, and whether populist messages produce comparable effects, a pre-registered survey experiment is conducted in the context of Czechia, a country that, until recently, has had both a populist executive and a strong and independent Constitutional Court. The study presented respondents with vignettes describing an important electoral ruling of the Czech Constitutional Court, embedding messages that highlighted judges’ unelected status, the ruling’s procedural irregularities, or its partisan implications. Contrary to expectations, findings show no significant effects of any message type on perceptions of judicial legitimacy. The results of the study suggest that the marginalization of robust judiciaries in backsliding democracies may be a largely elite-driven institutional process, with uncertain electoral payoffs.
After nationwide protests in 2013, Turkey was convulsed by a “clash of Islamisms” on the one hand, and the breakdown of a peace process between Ankara and the Kurdish movement on the other. Driven by the fraught interplay of charismatic personalities, rousing ideologies, and an increasingly unstable regional context, these processes exacerbated the turns to illiberal governance and religious populism. Two key results of these processes were (i) the Erdoğan-led AKP’s pivot to an alliance with the right-wing Nationalist Movement Party (MHP) and (ii) a failed coup attempt on July 16, 2016. A critical juncture in the fullest sense of the word, the coup attempt led to the consolidation of the ruling alliance around a renewed version of Turkish-Islamist synthesis.
This introductory note provides an overview of the book’s original and timely framework with which to debunk Orientalism in how we read (Turkey’s) political history and present. The main argument is that political contestation is driven by shifting alliances for and against a more pluralistic society, not by forever polarized camps.
This chapter recaps the books framework and findings. It shows how putting the logic of complex systems into conversation with qualitative and multi-method tools enables us to read political contestation in a non-binary way. Thus, we capture the causal role of shifting coalitions for and against pluralism (understood as openness to “Others” who may look, speak, pray or love differently than we do). Applying this framework to a pivotal, Muslim-majority country, Contesting Pluralism(s) offers an alternative to Orientalist accounts of Turkey’s history and present. The conclusion then offers a roadmap for channeling the book’s original and timely approach to comparative research wherever the nexus of political religion, populist nationalism and pluralism is hotly contested from India and Italy to the United States.
This chapter grapples with a major tension in interdisciplinary Turkish/Middle Eastern area studies, comparative politics, and the study of religion and politics: namely, how to deal with the persistence of Orientalist explanations despite their explanatory poverty. It does so via an intellectual history, identifying three “waves” or logics via which analysts and practitioners have sought to reckon with Orientalist binaries and their limitations. The chapter argues that today, a third wave within which this project is situated, seeks to dispense with Orientalism and Occidentalism alike toward making clear-eyed sense of the complex, interacting forces that shape politics in Muslim-majority countries, like anywhere else.
This chapter launches the contemporary section of the book. The overarching argument is that despite the binaries leveraged by leaders and analysts alike, political contestation in the twenty-first century, as in the nineteenth and twentieth, is not reducible to an “Islamist vs. secularist” cleavage. Instead, contestation and key outcomes are driven by shifting coalitions for and against pluralism, notably, an Islamo-liberal/secular liberal coalition that marked the sixth major, pluralizing alignment since the Tanzimat reforms. It would transform state and society, even though the coalition itself proved short-lived as democratization stalled against a backdrop of debates over Islamophobia, the headscarf, minority rights, freedom of expression, media freedoms, and sweeping show trials.
This chapter introduces an original and timely theoretical toolkit. The purpose: to challenge misleading readings of (Turkey’s) politics as driven by binary contests between “Islamists” vs. “secularists” or “Kurds vs. Turks.” Instead, it introduces an alternative “key”[1] to politics in and beyond Turkey that reads contestation as driven by shifting coalitions of pluralizers and anti-pluralists. This timely contribution to conversations in political science (e.g., comparative politics; political theory) is supplemented by an original analytical-descriptive framework inspired by complex systems thinking in the natural and management sciences. The approach offers a novel methodological framework for capturing causal complexity, in Turkey and other Muslim-majority settings, but also in any political system that is roiled by contending religious and secular nationalisms as well as actors who seek greater pluralism.
Contesting Pluralism(s) challenges a widespread tendency to limit studies of Turkish – and Muslim – politics to 'Islamist vs. secularist' or 'Islam vs. democracy' debates. Instead, Nora Fisher-Onar's innovative argument centers on coalitions for and against pluralism. Retelling Turkey's story from the late Ottoman Empire to the present as a tale of pluralizing vs. anti-pluralist coalitions, this book offers an alternative explanation for major outcomes from elections and coup d'etats to revolutions. Here, cross-camp alliances pit those who are willing to coexist with 'Other(s)' against those who champion a unitary, national project in which everyone speaks, believes, looks, and loves as they do. Drawing on a rich array of primary and secondary data, Fisher-Onar introduces an analytical framework for capturing causal complexity in political contestation. This study rejects Orientalist exceptionalism, rereading the relationship between political religion, pluralism, and populism via a framework that travels across and beyond the Muslim-majority world.
This chapter develops two main arguments to account for the surprising longevity of Fujimorismo in Peru. First, although Alberto Fujimori did not invest resources in party-building during his authoritarian government (1990–2000), he developed populist appeals that contributed to the formation of a political identification with Fujimorismo. Second, the second-generation leader of Fujimorismo, Alberto’s daughter Keiko, has been trying to convert this nascent partisanship into a resource for party institutionalization ever since her first presidential campaign in 2011.
This chapter examines how religious transformations in Latin America over the past few decades have influenced the rise of the right. Analyzing a five-wave panel study from the “Democracy on the Ballot” project, the authors show that Bolsonaro won much of his support from evangelicals and Pentecostals during the final month of the campaign. While they find little support for the notion that attending church or discussing politics there influenced vote choice, church leaders’ endorsements of Bolsonaro did in fact matter. Other relevant factors included attitudes on the importance of religion in one’s own life, one’s approval of church engagement in elections, anti-LGBT attitudes, and authoritarian parenting values.
In the conclusion, we review the book’s chapters and argue that Latin America has experienced a resurgence of conservative forces in recent years. We analyze the supply and demand of a broad set of conservative alternatives, paying special attention to the processes of party-building, adaptation, and rebranding. We find that new right-wing forces often have weak organizations, but have been able to mobilize voters along noneconomic cleavages, including security, gender politics, and reproductive rights. The adoption of a highly conservative profile has allowed parties to access lower-class constituencies and mobilize mass support among them. The politicization of cultural issues, such as LGBT rights and religious identities, has contributed to polarization and the rise of populist radical right parties. These parties have flourished within the context of political and economic shocks and benefited from cultural backlashes and the crises of traditional right-wing parties. In these situations, politics becomes a zero-sum game and the stakes get higher. Democratic stability in the region is arguably at its most tenuous state since the age of military dictatorships. Interrupted presidencies have become realities in many countries over the past fifteen years, raising concerns about democratic stability and potential threats to democratic institutions.
The aim of this chapter is to provide an understanding of the structural constraints and opportunities for the populist radical right (PRR) in Latin America. Unlike Western Europe, material values are still of vital importance in many Latin American countries because of high levels of inequality in the region. This represents a major constraint for the emergence of the PRR, and only some parties have been able to overcome it. The author argues that the growth of the PRR relies on three factors: the appeal of the PRR’s hardline discourses, the mobilization of voters dissatisfied with sexual and reproductive rights and secularization, and a crisis of representation among the traditional parties, who are painted by PRR leaders as a corrupt elite.