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      in World Politics

      The Complex Role of Racism Within the Radical Right

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      Several political parties and governments around the world have centered their commitment to countering the radical right on tackling hate and racism. The most recent example was the announcement by the German cabinet in late 2020 to spend €1 billion ($1.2 billion) for a four-year program on combating “right-wing extremism, racism and antisemitism.”       

      There is no doubt that such political agendas are well intended, and most citizens would agree that racism is not consistent with their society’s democratic values. As US President Joe Biden put it in his inaugural speech, two weeks after the deadly storming of the US Capitol Building on January 6: “Our history has been a constant struggle between the American ideal that we are all created equal and the harsh, ugly reality that racism, nativism, fear, and demonization have long torn us apart. The battle is perennial.”

      How the Left and the Right Radicalize Each Other

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      Tackling racism deserves firm political commitment in its own right, and it certainly has a place within a multi-pronged strategy to countering violent extremism (CVE) on the radical right. But is there a tendency to overestimate the efficacy of anti-racism initiatives at the expense of other prevention and intervention measures within the CVE space?  

      Related to this, what role does racism play within the radical right? While it is widely acknowledged that there is no unanimously agreed definition of right-wing extremism or radicalism, most experts in the field consider racism to be a very common feature or, at the very least, one of the “accompanying characteristics” of right-wing extremism. This centrality of racism seems to have led many into thinking that tackling racist hate is a particularly effective way of countering right-wing extremism.

      What Kind of Racism?

      Decades of extensive scholarship — and the lived experiences of those affected — have emphasized that racism is systemic and interpersonal; it is attitudinal, behavioral and structural; and it can draw on biological social constructs and on cultural or religious markers, actual or perceived. At least one (or many) manifestation of racism is present across all radical–right groups. But what kind of racism?

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      The diversity of radical–right movements and groups is well understood in academia, and there have been numerous attempts to develop typologies that capture divergent groups under the umbrella of right-wing extremism. Exclusivist and anti-egalitarian beliefs are a common denominator, but articulations of racism differ across various radical right groups, movements and ideologies. These nuances are important but often overlooked in public and political debates.

      Some elements of the radical right, for example, mobilize in particular against Islam, expressing primarily anti-Muslim racism. This applies to what is often referred to as “counter-jihad” movements (a self-attributed and ideologized misnomer in many ways) and the anti-Islam protests that swept across Europe and Australia in the second half of 2010s. Non-white people are usually welcome there as long as they share anti-Islam sentiments. For example, in Australia, where most of my research has taken place, it was also not uncommon to see radical-right protesters at these rallies displaying Aboriginal flags and insisting they were reclaiming Australia from Islam also on behalf of indigenous Australians.

      These anti-Islam groups and movements differ from white supremacy organizations. For example, one Australian white supremacy group expressed its disagreement with those prominent anti-Islam movements as thus: “We do not believe in multiculturalism minus Islam.” Of course, these boundaries are blurry. There have been personal overlaps, and some radical–right groups with explicitly neo-Nazi convictions have strategically used the anti-Muslim movements to recruit more people to their white supremacy and antisemitic agenda.

      Another example that illustrates the complex, fluid and sometimes contested role that different forms of racism play within the radical right are the Proud Boys in the United States. Founded as a self-described Western chauvinistic boys club by Gavin McInnes in 2016 with an explicit, culturally racist and misogynistic profile, the group quickly adopted the markers of a white supremacist network, despite its chairman, Enrique Tarrio, being himself of Afro-Cuban descent. Infighting between Tarrio and another openly antisemitic and white supremacist leading figure (who reportedly referred to Tarrio as a “token negro”) in late 2020 revealed the internal fractions — all racist, yes, but racist in different ways.

      Racism as an Indicator of Radical-Right Ideology

      While people associated with or sympathetic to radical–right movements generally seem to hold racist views, the majority of those with such exclusionary or prejudiced attitudes toward certain ethnic, racial, cultural or religious minorities are not affiliated with right-wing extremism or radicalism. Attitude surveys across the Western world — from North America, the UK and Europe to Australia — have shown high rates of anti-Muslim sentiments and prejudice, expressed sometimes (depending on the country and the nature of the survey questions) by a majority of the surveyed population. Some surveys revealed that a substantial proportion of respondents also express biological racist views. According to the results of the European Social Survey a few years ago, 18% in the British sample agreed that “some races or ethnic groups are born less intelligent.” Considering the possibility of social desirability effects, we can only speculate as to whether this figure underestimates the true prevalence of biological racism.

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      It is impossible to determine how many of those who hold anti-Muslim or other racist views are affiliated or identify with the radical right — certainly not all of them and probably only a small portion. This is not to disregard the higher susceptibility among these segments of society to mobilization and recruitment efforts of radical–right groups. The path into the radical right is slippery. A former radical–right activist, Ivan Humble, recalled how he became a member of the English Defence League: “I didn’t identify as racist at the time, but I began to zero in on Muslim people in the belief that they were attacking the country I lived in, and that our society was being torn apart as a result. In hindsight, this was such a blinkered view but I couldn’t see it.”

      In our recent research in Australia, we identified several factors that may help analyze the questions as to where and when racism becomes an indicator for radical–right ideologies. We conducted in-depth interviews with people who were invited to speak with us about the concerns they had about diversity and immigration in Australia. We found that most of those we interviewed expressed anti-Muslim racism and other forms of cultural racism, but our analysis concluded that only some of them were affiliated with the radical right. In what way did their articulation of racism differ?

      1. Racism as Part of a Larger Meta-Narrative

      Our analysis suggests that it is important to understand if, and how, racism is functionally embedded in a larger meta-narrative. Among those on the radical right, racism was not “only” an exclusivist personal attitude but part of an ideological system, built on conspiratorial thinking about a secretive global elite seeking to destroy Australian society and culture. They agitated against ethnic or religious minorities, but they often did so with a bigger enemy in mind, which they accused of pushing immigration and multiculturalism to pursue an evil agenda.

      This is also illustrated in a speech by a central figure of Australia’s radical right addressing a public demonstration in early 2019, where he insisted that immigrants and blacks were not the main problem. The real enemies were, according to him, “those who bring these people into our country.”

      Another soon-to-be-published CRIS study by Victoria University and the Institute for Strategic Dialogue found that the radical right in Australia extensively used the Black Lives Matter (BLM) protests for their online mobilization, but, notwithstanding prevalent expressions of racism, a salient argument was that black BLM activists both in the US and Australia were only “useful idiots,” controlled by an alleged communist or Jewish (or both) cabal for their sinister goals.  

      2. Racism and Political Activism

      The second factor that can help identify how racism spills over into radical–right ideologies is related to individuals’ willingness to act upon their attitudes. This addresses important aspects of the behavioral dimension of racism (and of radical–right movements).

      Some in our fieldwork who have displayed racist attitudes expressed no desire to make these feelings public or try to convince others. Rather the opposite was the case: They deliberately avoid conversations about these issues — at least with those they expect may disagree with — and they explicitly denied being politically active. In contrast, those we considered to be associated with the radical right stated they were on a mission to “educate” others — for example, on social media — and they had been actively involved in a range of public rallies. They proudly accepted the label of being a “political activist.” 

      3. Language and “Collective Identity”

      The third factor that may help assess to what extent someone’s racist expressions may be an indicator for a radical–right affiliation relates to the language and symbols used. Certain expressions such as “race traitor” or “white genocide,” and symbols such as 1488 or the use of (((triple brackets))) to indicate alleged Jewishness, are popular within segments of far-right discourses and point to what researchers Pete Simi and Steven Windisch call “identity talk”: “a discursive practice to demonstrate that an individual’s identity is consistent with the perceived collective identity of the movement.”

      The meaning and political message of symbols and terms can change over time: On the one hand, previously neutral symbols are coopted by parts of the radical right (e.g., Pepe the Frog or the “OK” hand signal reappropriated to represent white power), and on the other hand, terms that used to be characteristic for the radical right (e.g., New World Order, Social Justice Warrior) have become mainstream and lost their distinctiveness.

      Countering the Radical Right by Tackling Racism

      What does all this mean for countering the radical right? As mentioned above, measures aimed at tackling racism are important tools for promoting community cohesion, belonging and safety, and they can also play a role in reducing the pool of people who may be more susceptible to far-right mobilization. As such, anti-racism strategies form a vital part of what has come to be known as preventing violent extremism (PVE).

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      As an intervention tool within countering violent extremism (CVE) strategies, however, the potential efficacy of anti-racism approaches seems overrated. Racism may be a salient or “accompanying characteristic” of radical–right movements. While it may contribute to someone’s pathway toward becoming actively involved in the radical–right milieu, the relationship between racism and engagement with the radical right is often better described in terms of correlation than causation.

      If CVE programs intend to address the root causes of why people sympathize and engage with the radical right, they need to look further and beyond racism. Primarily focusing on ideological factors and trying to convince people that racism is “bad” is insufficient, even if complemented by legislative, security and law enforcement intervention. This is because such “corrections” can often lead to further negative backfire effects.

      It is therefore widely acknowledged among CVE scholars and practitioners that countering the radical right requires multifaceted and targeted programs tackling psychological, social and, ultimately, societal questions around personal grievances and people’s desire for purpose, respect and connectedness. When designing CVE interventions with the radical right in mind, it often requires holding back with moral judgments and showing empathy to those who have dehumanized others in order to further stem the harms posed by such activism. 

      *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in Elections

      Your Thursday Briefing

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      #masthead-section-label, #masthead-bar-one { display: none }The Coronavirus OutbreakliveLatest UpdatesMaps and CasesThe Latest Vaccine InformationU.S. Deaths Surpass 300,000F.A.Q.AdvertisementContinue reading the main storySupported byContinue reading the main storyYour Thursday BriefingCronyism and waste in Britain’s pandemic spending.Dec. 17, 2020Updated 1:08 a.m. ET(Want to get this briefing by email? Here’s the sign-up.)Good morning.We’re covering a new analysis of Britain’s slipshod pandemic spending, a move to the right for Emmanuel Macron and an upside to the climate crisis for Russia.[embedded content]Medical staff wearing personal protective equipment, or P.P.E., at a hospital in Cambridge, England, in May. Officials shelled out billions in contracts for Covid-19 tests, vaccines and P.P.E.Credit…Pool photo by Neil HallCronyism and waste in Britain’s pandemic spendingAs Britain scrambled for protective gear and other equipment, select companies — many of which had close connections to the governing Conservative Party or no previous experience — reaped billions, according to a New York Times analysis of more than 2,500 contracts.In some cases, more qualified companies lost out to those with better political connections, which were granted access to a secretive V.I.P. lane that made them about 10 times more likely to be approved for a contract.Conclusions: While there is no evidence of illegal conduct, there is ample evidence of cronyism, waste and poor due diligence, with officials ignoring or missing red flags, including histories of fraud, human rights abuses, tax evasion and other serious controversies.Christmas restrictions: Prime Minister Boris Johnson has stuck by a pledge to lift limits on gatherings from Dec. 23 to 27 despite growing calls to abandon the plan as coronavirus cases surge.Here are the latest updates and maps of the pandemic.In other developments:The U.S. is negotiating a deal with Pfizer to produce tens of millions of additional doses of its coronavirus vaccine. Vaccinations began in the U.S. on Monday.The number of severe Covid-19 cases in the Gaza Strip sharply increased, raising concerns that hospitals could soon be overwhelmed.In the first week of Britain’s vaccination program, more than 137,000 people have received shots.An international team of 10 scientists working with the World Health Organization will travel next year to China to investigate the origins of the coronavirus.President Emmanuel Macron of France has moved to the right, alienating some former supporters and current members of his own party.Credit…Thomas Coex/Agence France-Presse — Getty ImagesMacron’s pre-election slide to the rightWith an eye on France’s next presidential election in 2022, President Emmanuel Macron has tacked to the right, alienating former liberal supporters and current members of his own party.After recent terrorist attacks, Mr. Macron pushed forward bills on security and Islamist extremism that raised alarms among some French, the United Nations and human rights groups, but won favor among right-leaning voters. Marine Le Pen, the leader of the far-right National Rally, is expected to be his main challenger.Analysis: Despite his center-left origins, Mr. Macron has always been known as a shape-shifter. His slide to the right is regarded by some as a clean break from the first three years of his presidency.Related: A French court found 14 people guilty of aiding the 2015 attack on the magazine Charlie Hebdo, supplying the attackers with cash, weapons and vehicles.Gender equality: The mayor of Paris was fined nearly $110,000 for hiring too many women, under a 2012 law intended to address gender imbalance at senior levels of the country’s Civil Service.A landmark ruling on air pollutionA 9-year-old girl who died of an asthma attack in 2013 became the first person in Britain to officially have air pollution listed as a cause of death, after she was exposed to levels of nitrogen dioxide and particulate matter beyond World Health Organization guidelines.The death of the girl, Ella Adoo-Kissi-Debrah, who was Black, shed a harsh light on how pollution disproportionately affects minorities and deprived families in Britain.Legal experts said it could open a new door to lawsuits by pollution victims or their families. The girl lived near a major road in southeast London. Her mother said that if she had been told air pollution was contributing to her daughter’s ill health, she would have moved.The Coronavirus Outbreak More

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      in World Politics

      Is Realism in Foreign Policy Realistic?

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      The year 2020 has understandably been a time of deep confusion in the world of diplomacy, marked by the parallel phenomena of a Donald Trump presidency that may come to an end in January 2021 and the ongoing global curse of COVID-19. Those factors and other more local ones — such as yet another countdown for Brexit — have brought to a virtual standstill serious consideration of how the most powerful nations of the world will be conducting their foreign policy in the years to come. 

      With the increasing likelihood of a Joe Biden presidency and a hoped-for fadeout of COVID-19, it may be time to begin looking at the prospects some influential thinkers in the realm of international relations have been putting forward.

      The New York Times Under the Influence

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      Last year, in those halcyon days when COVID-19 was still hiding in the recesses of a bat cave on the outskirts of human society and President Trump — who was headed for another four years in the White House — was gloating over unemployment levels in the US that had reached a record low, celebrated political scientist John Mearsheimer took a trip “down under” to teach Australians his doctrine of “offensive realism.”

      The University of Chicago professor informed them that the rise of China would lead to a military standoff with the reigning hegemon, the US. Though Australia may appear in geographic terms to be an appendage of Asia, with strong economic ties, Mearsheimer insisted that Australians should see their role as an outpost of the American continent, which he occasionally referred to as Godzilla.

      In a 2019 debate with Australian strategic thinker Hugh White, Mearsheimer reduced his lesson to the Aussies to its simplest terms: “If you go with China, you want to understand you are our enemy. You are then deciding to become an enemy of the United States. Because again, we’re talking about an intense security competition. You’re either with us or against us.”

      Does this sound like the language of war? Mearsheimer wants us to believe it’s something else. Not even a cold war. Even less, a global chess game. Those obsolete metaphors should be put to pasture. It has a new name: “intense security competition.”

      Here is today’s 3D definition:

      Security competition:

      A contest concerning political reputation and global power that requires little more than demonstrating the capacity and readiness to launch a nuclear war, now seen as the principal attribute of any nation claiming to assume the responsibility for writing a rulebook that the rest of humanity will be obliged to follow

      Contextual Note

      This definition sums up Mearsheimer’s ideology. Breaking with the idealistic tradition in US diplomacy that justifies aggression and imperial conquest by citing its commitment to establishing or defending liberal democratic values in other parts of the world, Mearsheimer prefers to recognize reality for what it is (or what he thinks it is). Some may be tempted to call this political Darwinism, inspired by Herbert Spencer’s 19th-century social Darwinism.

      Lecturing the Australians, Mearsheimer makes no bones about the brutally expansionist history of the growth of the US empire that began in 1783. He sees it as a consistent, continuous development. Referring to the culture of his childhood neighborhood in New York, he calls it the political equivalent of becoming “the biggest and baddest dude on the block.” As a social scientist, he gives it another more technical name: regional hegemon.

      Mearsheimer insists that Australia must ally with the US instead of China, not because it is less authoritarian, but mainly because the US is bigger and badder. China is too far behind to catch up in the near future. And for a realist, the name of the game is simply “follow the leader.” And though Australia’s economy is closely tied to China’s, Mearsheimer warns the Aussies that if they don’t ally with the US, they will likely receive the same treatment as Fidel Castro’s Cuba (embargos, blockades, sanctions and perhaps even assassination attempts on a future leader).

      Appearing to address the question of the choices Australians must make on their own, Mearsheimer nevertheless claims to know what Australia’s future will inevitably look like. “Security is more important than prosperity because if you don’t survive, you’re not going to prosper,” he says. “That’s why you’ll be with us.”

      His Aussie audience at the conference may or may not see a resemblance between this and the mafioso telling a local shopkeeper, who resists paying protection, to be careful because “things break.” But at least one Australian commentator, Caitlin Johnstone, has understood his message. She provocatively offered what may be the best and most logical translation of Mearsheimer’s point by turning it on its head. “Australia is not aligned with the U.S. to protect itself from China. Australia is aligned with the U.S. to protect itself from the U.S.,” she writes.

      Mearsheimer was even more blunt in his lecture on the same tour: “You understand that the United States is the ruthless great power.”

      Historical Note

      In a lengthy academic article, “Bound to Fail, The Rise and Fall of the Liberal International Order,” John Mearsheimer situates his theory within the perspective of post-World War II history. Contradicting the standard account of the Cold War, he offers this correction: “The Cold War order, which is sometimes mistakenly referred to as a ‘liberal international order,’ was neither liberal nor international.” He claims that its idealism was a sham. It was realistic. It was about hegemonic power.

      Instead, he asserts that what followed the collapse of the Soviet Union should be called the rise of the liberal international order. And he explains that “the post–Cold War liberal international order was doomed to collapse, because the key policies on which it rested are deeply flawed. Spreading liberal democracy around the globe … is extremely difficult” and it “often poisons relations with other countries and sometimes leads to disastrous wars.”

      Having given precise instruction to the Australians, Mearsheimer now addresses his compatriots with the question: “How should the United States act as it leaves behind the liberal international order that it worked so assiduously to build?” His answer is that the US must abandon the goal of forcefully spreading democracy and “engaging in social engineering abroad.” 

      He wants the US to consolidate its power through a conjoined focus on economic control and military might. He acknowledges that China is positioned to become a regional hegemon in Asia. But he reminds us that “the United States does not tolerate peer competitors. The idea that China is going to become a regional hegemon is unacceptable to the United States.”

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      Some may find this contradictory. Mearsheimer explains to the Australians that the only legitimate hegemony is regional and not global and then claims that the US — the dominant regional hegemon in the Americas — should not allow another regional hegemon to exist. That surely means that by default the US becomes the global hegemon. 

      Mearsheimer confirms this impression when he describes the merits of a “rules-based order,” which so many commentators believe Donald Trump has compromised. This is what Mearsheimer told the Australians: “The United States writes the rules. We obey them when it suits us and we disobey them when it doesn’t suit us.” 

      He then adds this remark: “Those rules are written to benefit the great powers so that they can wage security competition … and if they don’t like the rules they just disobey them.” His choice of the verb “wage” clearly demonstrates that his idea of “security competition” is nothing more than a euphemism for war. That apparently is how realists have been thinking ever since Thomas Hobbes.

      So, what about the coming US presidential election? Stephen Walt, who famously collaborated with Mearsheimer to expose the influence of the Israel lobby on US politics, has titled his recent article in Foreign Policy: “Biden Needs to Play the Nationalism Card Right Now.” Walt cites Mearsheimer’s insistence that “nationalism remains the most powerful political ideology on the planet and a critical source of identity for most human beings, including the vast majority of Americans.”

      In an interview, Mearsheimer recently articulated his expectations of a new Democratic administration: “I think that will all be for the good.” In other words, he sees Trump’s “America First” nationalism (which he appreciates) being replaced by Biden’s more realistic brand of hegemonic nationalism, which he also appreciates. Australians will simply have to learn to live with it.

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More