boundary 2

Tag: fascism

  • Alexander Reid Ross — Fooling the Nation: Extremism and the Pro-Russia Disinformation Ecosystem

    Alexander Reid Ross — Fooling the Nation: Extremism and the Pro-Russia Disinformation Ecosystem

    Alexander Reid Ross

    This essay has been peer-reviewed by “The New Extremism” special issue editors (Adrienne Massanari and David Golumbia), and the b2o: An Online Journal editorial board.

    Introduction

    This study produces a theoretical basis for understanding the political organization behind contemporary illiberal disinformation. I use the word “illiberal” because disinformation tends to attack liberal positions from both the left and the right, often deploying conspiracy theories and populist tropes. While I do not dispute the fact that liberal-oriented disinformation exists, the majority of disinformation is illiberal and pro-Russian in an “information war” waged against the post-war liberal order.[1]

    Starbird, Arif, and Wilson (2018) found a “strategy of targeting, infiltrating, and shaping online activism” among information operations connected to Russia, while Hjorth and Adler-Nissen (2019) found conservatives up to 39% more likely to be exposed to disinformation.[2] It becomes important, then, to understand how disinformation flows influence popular discourse, and conservative discourse in particular, through the radicalization of social movements and the accentuation of certain aspects of them. In this study, I analyze the horizontal and vertical structure of disinformation networks, their ideological character, and their spatial scales.

    First, I consider the form of illiberal ideology within disinformation within the historical patterns and generic definition of fascism, assessing its syncretism in light of a brand of fascist ideology associated with the Russian fascist Alexander Dugin. Second, I assesses the content of “junk news” dissemination via the “vertical” news syndicates of Russian media and the “horizontal” networks of news sites, blogs, and influence groups that help to spread disinformation through a process that I characterize as “refraction.”[3]

    I call this process “refraction,” because it is similar to the way light entering a prism is bent into different colors. It is still the same conceptualization, but different components of it attune toward particular representations. By circulating the same “master narratives” of national decline and rebirth through an ostensibly diverse panoply of sources identified with differing and often combative ideologies—such as libertarian, far left, far right, and environmentalist—disinformation campaigns can gain the appearance of authenticity and media saturation.[4] As I show, these “master narratives” that are “refracted” into different angles or approaches often bear a consistent alignment with “multipolar” goals. This strategic approach involves both the production of “junk news” across a diverse tableau of websites, which tend to be either political or non-political, and its dissemination, far more often by autonomous actors than by automated bots.[5] I do not investigate the psychology of willing actors disseminating “junk news,” because that would require an entire study of its own, involving different methods and data sources.

    Thirdly, to add a practical component to my study, I analyze the function of these media networks in light of Russia’s active measures during the 2016 presidential elections. I find that disinformation has been aided and facilitated through infiltration within and exploitation of broader left-wing narratives casting opposition to Russia-supported disinformation as “McCarthyism.” In this way, I show that disinformation can succeed when given cover by sectors of the media already deemed credible by a significant audience, and that even when utilized by the left, most often serves the interests of the far right.

    I. Fascism and Geopolitics

    In this section, I compare the major ideological positions and strategic devices of contemporary disinformation networks to those of the far-right and fascist networks. I describe fascist syncretism in relation to arguably the most influential fascist in the world, Alexander Dugin. I further describe the key geopolitical aspects of Dugin’s ideology as multipolarism, Traditionalism, and Eurasianism, and explore the strategic importance of “entryism,” or infiltration, to his movement. This ideological analysis helps to illustrate the material influences and tendencies of specific disinformation disseminators, while also forming a backdrop for broader information campaigns.

    Fascism, Right and Left

    Understanding the flows of disinformation across scales in their proper political context requires a precise understanding of the political ideologies involved, including fascism, the populist radical right, and the hard left. Close inspection of fascist ideology reveals a tacit tendency to fuse opposing positions in order to produce a syncretic, quasi-populist combination of elitism and popular mobilization. We need to understand fascism before elaborating the similarities and differences of the populist radical right and the “hard left,” which tend to engage in collaborative efforts to defeat liberalism at the polls or in the streets. I first take a genealogical approach, then a typological approach toward recognizing fascism’s relationship to other movements and ideologies in order to get at a “generic definition” of fascism.

    Fascism must be understood as both an ideology with both revolutionary and reactionary features. The roots of fascism lie in reactionary juridical aspirations to total counter-revolution, which in the late 19th century contributed to a populist movement that appealed to workers, shopkeepers, and the upper-middle class in opposition to republicanism.[6] As the crisis of liberalism manifested in its failure to fulfill its own egalitarian promise, fascists exploited the violent rupture caused by revolutionary socialist opposition. Following the Bolshevik seizure of power in 1917 and the Italian victory in World War I, fascism emerged as a movement of vanguard aesthetes, intellectuals, and war veterans who called for the obliteration of liberal bureaucracies in favor of a futuristic system based on classical archetypes reproduced by the New Man’s march, unfettered by compromise, into a world of national will. Fascists suffused the reactionary tradition inherited by proto-fascists like the antisemitic trade union, Les Jaunes, with modern elements of collectivism and ultra-nationalism joined with elitism.[7] In opposition to undeserving liberal elites who created the conditions for chaos by offering lip service to equality, they promised their own version of a future where “natural” elites could gain support from a purportedly anti-capitalist system.[8]

    While fascists exploit revolutionary anti-capitalist responses to the failure of liberalism, they also benefit from a history of antisemitism and nationalism within the social movements of the 19th and early 20th Century.[9] I use the term “hard left” to connote such groups identified as left wing who nevertheless perceive the world through the inflexible lens of authoritarianism and conspiracy theories.[10] The “hard left” often abandons precise analyses of material conditions in favor of attacking individuals and groups like the Rothschilds, George Soros, the Bilderberg Group, or an esoteric “Zionist cabal” as the prime movers of world-historical events. Historically, such disdain for supposed conspiratorial “masters of the universe” has led members of the hard left to promote populist syntheses of right and left-wing opposition to liberalism.[11] At this juncture between hard left and radical right, fascist groups can gain hegemony by deploying syncretic ideology toward the generation of socio-political conditions more amenable to fascist movements. At the same time, these movements fail to deliver on their “revolutionary” promises, typically succeeding merely in providing a smoother socio-political basis for the accumulation of capital.[12]

    Thus, fascists glean from revolutionary movements the auspices of a virile state even while finding “classical liberal” allies in their crushing of the radical mass movements they pretended to truly represent.[13] Fascist advocacy of a “national revolution” against technocratic liberal democracy deploys populist tropes against the rising tide of grassroots leftwing movements and invited collaborations with the anti-parliamentary left.[14] The fruits of these efforts emerged in Italy with an aesthetic-nationalist movement that openly conflated right and left terminology in efforts to produce a “New Man” who would bring about the “New Age.”[15] Hence, fascism in its early form represented an undoubtedly right-wing political ideology that offered a totalitarian solution to dissatisfaction with parliamentary compromises—a national revolution that would restore older forms of sovereignty, re-establishing patriarchy at the heart of a revival of classical myths and archetypes. In this sense, I follow Roger Griffin’s “new consensus” definition of fascism as palingenetic ultranationalism—i.e., the rebirth of a mythical nation founded on myths of sovereignty and projected into a futurist “New Age” through the nomination of a subjectivity created by and creating a fusion of different, often conflicting and paradoxical ideologies, ideas, and commitments.[16]

    Syncretism

    Syncretism is not merely the fusion of left and right but the assemblage of contradictory concepts into a quasi-spiritual worldview (e.g., national socialism, elitist populism, esoteric political religion, and völkisch futurism) held together as if by magic. Although in general it exposes massive internal conflicts, syncretism enables the particular spatio-temporal adaptation of fascist movements to localized and historical phenomena in order to insinuate “palingenetic ultranationalism” into different conditions, while also opening the possibility of entryism within different political and social groups. In the same way, syncretism becomes a tool through which disinformation networks appropriate pre-existing online cultures, political groups, and social movements, warping their discourses toward the objectives of illiberal populism. Intentional disinformation flows suffuse not only right and left, but disparate socio-political subcultures from the organic food movement to anti-vaxxers to flat earth theories for the development of a syncretic geopolitical subject that conforms to the desires of authoritarian leaders.

    George L. Mosse, among the forerunners of the “new consensus,” Sternhell, one of its critical contemporaries, and Emilio Gentile, a luminary in the current study of fascism, have all offered incisive interpretations of such tendencies, as has antifascist scholar Umberto Eco. For Mosse, fascism represented both the incitement of revolution against liberal democracy and the subsequent taming of that revolution through the incorporation of the masses—an “anti-bourgeois bourgeois revolution.”[17] Hence, through a conditioned populist resentment against the current bourgeois elites, fascism empowered frustrated groups within the bourgeoisie to overthrow the “system” and replace it with their own.

    In his well-known essay, “Ur-Fascism,” Eco contends with the frustration at the heart of fascism and its implications for the “fuzziness” of fascist ideology. Fascism becomes “an all-purpose term because one can eliminate from a fascist regime one or more features, and it will still be recognizable as fascist.” Only through this physical acting out of ideological fallacies can fascism oppose the “analytical criticism” that would otherwise level it, Eco argues.[18]

    Throughout his work, Zeev Sternhell observes similar tendencies at root in fascism—namely fascist Georges Valois’s calling for a “fusion of nationalism and socialism.”[19] The currents that emerged in France and Italy, using syndicalist anti-parliamentarianism to fan the flames of mass action in the service of an idealized national myth, produced a collective, right-wing revolutionary subject. Hence, fascism emerged from a sense that the violent overcoming of intellectual and political oppositions could form an ideology of action over ideas.

    In his important essay, Roger Eatwell expands on the contextualization of fascism, identifying a “spectral-syncretic model” for understanding its motivations. Drawing from the themes of “natural history,” geopolitics, political economy, and “leadership, activism, party and propaganda,” Eatwell approaches fascism across different stages and scales in order to obtain a fuller understanding of its necessary components.[20] Fascism could not reconcile entirely the ideological divisions of its time and was left with a partial incorporation of a number of different positions—the New Man and the classical archetype; Christianity and anti-clerical paganism; irrationalism and science; private property and social welfare.[21] For these reasons, fascism’s totalitarian approach to “political culture” actually spread immense ideological confusion that further enabled the Leader to make apparently pragmatic decisions.

    This final point appears also in the work of Emilio Gentile on “Fascism as a Political Religion.” Gentile argues that “this syncretism of different beliefs within fascist ideology permitted the existence of diverse approaches, but none of these could hope to present itself as the only authentic interpretation of the ‘faith.’” The ideological split between fascism and the Catholic Church had to be closed by Fascism’s ultimate triumph over the Church as its genuine representative. Similarly, German fascism “‘Aryanized’ and ‘Germanized’ Christ and God.”[22] In other iterations of fascism throughout the world, for example with Brazil’s Integralistas, syncretism enabled the adoption of “Fascist rationale and leadership… but only in association with local and cultural traditions and innovations carefully selected and emphasized by leading intellectuals.”[23]

    A Brief Introduction to Multipolarity

    The syncretic alternative media networks that engaged in political discourse surrounding the 2016 presidential elections in the US shared in common a commitment to “anti-establishment” politics. Across international and local scales, this alternative media ecosystem typically framed Russia as a leading, global opponent to the establishment. The approach of syncretic alternative media networks, then, promoted a geopolitical understanding of the North Atlantic as the liberal, establishment base, sympathizing instead with Eurasian hegemony in a “multipolar” context.

    Multipolarism emerged in the Soviet Union during the late-60s and 1970s as a realpolitik fix for the crises of Khrushchevian internationalism. Among its most important progenitors, Yevgeni Primakov developed crucial ties between the Soviets and the Ba’athist Parties in both Iraq and Syria.[24] Through multipolarism, the Soviets could support authoritarian-conservative nationalism as a bastion against the US and the State of Israel, which it deemed the global imperialist powers. After the fall of the Soviet Union, Primakov helped translate Soviet era policies, including intelligence operations, into the modern Russian Federation while serving as Minister of Foreign Affairs and then Prime Minister from 1996-1999.[25] After President Boris Yeltsin’s pro-Western tenure, the regime of Vladimir Putin drifted increasingly toward a “multipolarism” dedicated to Russia as an independent, Eurasian world power somewhere between empire and “civilization state.”[26] Today, Putin’s policies are often viewed as a vacillation between Primakov’s “pragmatic” approach and the syncretic approach advocated by the most radical progenitor of “multipolarism,” Russian fascist Alexander Dugin.[27]

    Multipolarism suits Dugin’s brand of fascism, because it stems from the Soviet Union’s support for the authoritarian fusion of nationalist and socialist tendencies in opposition to liberal capitalism.[28] As a National Bolshevik who longed for an ultranationalist form of the Soviet Union, Dugin set the groundwork for the junction of left and right as a feature of disinformation campaigns that often promote Russian media over and against establishment “mainstream media,” and in some cases are openly affiliated with Duginist ideology. However, disinformation involves a complex field of shared interests, overlapping audience, and collaborative partnerships in which Dugin and his ideology play an important and influential role—perhaps even to the chagrin of some of its other progenitors.

    Dugin’s Eurasianism and Traditionalism

    Dugin’s geopolitical ideology, which he calls “Eurasianism,” stems from an effort to join multiple regions and diverse political and spiritual approaches into an overarching, imperial construct stretching from Dublin to Vladivostok.[30] Configured in accordance with a “multipolar” strategy, Dugin’s Eurasia would echo an agenda similar to the European New Right and its chief advocate, Alain de Benoist, who is one of Dugin’s intellectual heroes.[31] Arguing for a heterogeneous assemblage of homogenous ethnostates, such a multipolar world relies on authoritarian regimes masked as direct democracy through predicates of a community solidarity based on strict “natural hierarchies” associated with staunch, “blood and soil” patriarchy.[32]

    Hence, Dugin argues for a Traditionalist approach that endorses far-right Russian Orthodoxy, Protestant fundamentalists, the kind of reactionary Catholicism advocated by Rexist Leon Degrelle and practiced by members of the Spanish Falange, and hardline Shi’a Islam, as long as they remain within discrete geographic regions. Dugin’s most influential book to date, Foundations of Geopolitics, situates post-war fascists within the genealogy of “classical” geopolitical theorists. Instead of full-blown Hitlerism, then, Dugin maintains a position of “conservative revolution,” referring to far-right Nazi collaborators like Carl Schmitt and Ernst Jünger as his immediate influences.[33] Despite his efforts to place some distance between himself and the old Nazi Party core, Dugin’s analysis results in a racist, occult screed about the prior existence of a Hyperborean “root race” of pure Aryan types.[34]

    Nationalist Entryism

    Amid the reaction to Ukraine’s 2004 Orange Revolution in Russia, Duginism was transmitted into a street-level movement of “managed nationalism” that, alongside youth organizations like the Gladiators, Nashi, and the Slavic Union, could defeat liberal opposition to Putin’s administration within Russia, itself.[35] Dugin also helped create a new political party called Rodina (Motherland) alongside former left-wing economist and LaRouche associate, Sergei Glazyev, hoping to support Putin through “controlled democracy” by using nativism to draw working class votes from the Communist Party.[36] Although Rodina transitioned to the leadership of Sergei Rogozin, whose geopolitical vision is quite different from Dugin’s, Rodina and its leadership continued to draw leftists into a right-wing opposition to liberalism.

    In accordance with their worldview, Duginists and similar far-right activists worked to enter the anti-globalization movement through an illiberal “anti-globalist” approach. Among the most open instances of entryism occurred among Dugin’s followers in Italy, where Claudio Mutti and his colleagues, Claudio Terciano and Tiberio Graziani, among other right-wing extremists, were allowed to affiliate with the Assisi-based Campo Antimperialista.[37] Although recent literature on the subject suggests that their interventions ended due to the controversy that it raised, the milieu fostered by active participation of fascists with left-wing anti-imperialists provided the space for important left-wingers to convert to the Eurasianist cause.[38] By the mid-2000s, the Campo had drawn in Holocaust denier Claudio Moffa and an important Marxist theorist named Costanzo Preve, who gravitated toward the Duginists, publishing with their presses and appearing with them at conferences.

    In conjunction with the Russian Anti-Globalization Movement, later recast as the Anti-Globalization Movement of Russia, members of Rodina would emerge as an illiberal, reactionary force merging right and left through collaboration with other ostensibly left-wing, anti-imperialist groups from the Campo Antimperialista to associated left-wing groups in the US like the Workers World Party.[39] This considerable left-right crossover compounded ongoing organizational crossover across national and international scales, particularly over the question of geopolitical “multipolarism.”[40] Along with other interlinked think tanks like the German Center for Eurasian Studies and the Polish European Center of Geopolitical Analysis, propaganda organs like Graziani’s Geopolitica, and international conferences like Iran’s New Horizon, the Anti-Globalization Movement of Russia, Campo Antimperialista, and Workers World Party contributed to the development of an extensive international network supported by Russian soft power and largely favorable to the Kremlin’s geopolitical initiatives.

    Conclusion

    The ideology and strategy of “managed nationalism,” or state support of right-wing groups to dismantle the gains of the left, emerged across international and local scales in relation to Dugin’s participation in the ideological and practical reactionary movements of the early-mid-2000s. With the Russian invasion of Georgia in 2008 and the later conflicts in Syria and Ukraine, the Kremlin’s rhetoric and practices pivoted more toward Eurasianism, bringing Dugin and his associates greater influence.[41] For instance, Dugin’s compatriot, Sergei Glazyev, who opined about a Jewish plot to replace Russians, became Putin’s advisor on Eurasianism.[42] This geopolitical pivot brought with it a new form of “hybrid warfare” (often framed as “the Gerasimov doctrine”), which advances cyber-attacks, propaganda techniques, and disinformation in accordance with many of the “net-centric war” theory outlined by Dugin and developed further by the Command and Control Research Program of the Office of Assistant Secretary of Defense, in which Russia strives to win physical contests before they happen by controlling the information space through information operations that delegitimize their geopolitical opposition.[43]

    It is important to note that the theories that drive modern covert action are opaque by nature, and Dugin’s is one of at least three leading, and often interwoven, influential theoretical formulations of hybrid war (with Evgeny Messner and Igor Panarin), which cannot be fully exposited in this article. In the next section, however, I will show the integral participation of Duginist networks in disinformation campaigns, and the deployment of discursive and strategic approaches associated with Duginism—particularly, as Starbird, Arif, and Wilson show, the “strategy of targeting, infiltrating, and shaping online activism,” syncretism, and geopolitical positions aligned with multipolarity.[44] Through this effort, we can gain a clearer understanding of the usage of extremism within disinformation campaigns.

    II. The Vertical and Horizontal Structure of Illiberal Disinformation Networks

    When presenting the media ecosystem that forwards the Kremlin’s foreign policy interests, the obvious imperative falls on describing its state-funded and state-run media, which have at many points spearheaded online disinformation. This section first unpacks Russian state media available in the West through RT and Sputink in Horbyk’s terms, as “a vertikal—a Soviet‐time term connoting a strictly hierarchical and monolithic power apparatus—in the media system.”[45] Next, it explores some different horizontal networks of influence groups and websites that help disseminate pro-Russian disinformation. Lastly, it shows tacit integration between the two.

    The “Vertikal”

    The origins of RT are somewhat murky, but can generally be located in RIA Novosti. A state-run Russian news agency, RIA Novosti created a non-profit called TV-Novosti, which then founded RT as “Russia Today” in 2005 amid the “managed nationalism” campaign. While TV-Novosti’s non-profit status gives RT the pretense of autonomy from direct state control, the organization is considered extremely important for the Kremlin’s domestic and foreign strategies. RT first emerged to promote Russian culture, but the experience of the 2008 conflict in Georgia and contested 2011 Russian legislative elections led to its transition into “a political tool to undermine the American position in global politics.”[46]

    During Occupy Wall Street, RT promoted left-wing opposition to liberal economics by hosting a number of left activists from the US and other countries in Europe. In discussions ranging from economics to geopolitics, leftists found the attention they felt they deserved, and a platform to spread their ideas to millions of people. At the same time, RT provided platforms to Eurasianists like German Duginist Manuel Ochsenreiter, Polish activist Mateusz Piskorski, and Claudio Mutti’s colleague Tiberio Graziani. Piskorski would go to Polish jail on charges of spying for Russia and China, while Ochsenreiter stands implicated in a 2019 “false flag” firebombing of a Hungarian cultural center in Ukraine, which prosecutors believe is connected to Russian secret services.[47] As well, RT promoted conspiracy theorists like “great replacement” theorist Renaud Camus and French “9/11 truth” activist Thierry Meyssan, whose own media node, Voltaire Network, includes Dugin associate and Rosneft spokesperson Mikhail Leontyev among its stable of writers.[48] In this manner, RT groups together left-wing and right-wing illiberalism corresponding to a quasi-populist coalition in favor of the Kremlin’s geopolitical imperatives (e.g., support for Bashar al-Assad, Russia’s semi-clandestine occupation of the Donbass, and Euroskepticism).

    RT’s efforts provide an aura of respectability to marginal Duginist activists, thus boosting their pet causes and projects. For instance, RT promoted an obscure fascist commentator named Joaquin Flores as an informed pundit. Hailing from Los Angeles, Flores helped moderate a left-wing MySpace forum in the early 2000s before moving to fascism based on his rejection of feminism and liberalism. He joined a spin-off of the fascist skinhead group American Front, called New Resistance, run by long-time fascist James Porrazzo. New Resistance helped bring Flores into the international Duginist network, through which he moved to Belgrade, developed political affinities with the far-right Serbian Radical Party, and helped broaden the Duginist online network. In the early 2010s, Flores joined the Center for Syncretic Studies (CSS), which focuses on developing the Duginist foundations of Eurasianism and multipolarism.[49] CSS’s media site, Fort Russ, provides news and analysis from a Duginist perspective. Through this work, Flores became a well-known figure among Duginists, but remained entirely obscure until RT’s promotion opportunities.

    Another Duginist given public attention by RT is Andrew Korybko. One of the more prolific commentators in the Duginist think tank Katehon, Korybko has written a book about hybrid war addressing Syria and Ukraine, and between 2015-2016 he placed seven articles in the website of Russian Institute for Strategic Studies, which likely developed aspects of the strategy for intervention in the 2016 elections.[50] The leader at the time, a Lieutenant General of the Foreign Intelligence Service named Leonid Reshetnikov, also sat on the board of Katehon.[51] Though at this point Korybko maintains a high stature in Russian political life, RT’s attention both represented and propelled his ascent.

    Hence, RT not only facilitates the spread of Duginist geopolitics through the promotion of its exponents, but it has become a key conduit relaying informational presentation from think tanks to the public. As well, RT came to promote conspiracy theories as ways of confusing its audience’s understanding of key issues in order to advance Russian policy interests. In the words of scholar Ilya Yablokov, RT became “a specific tool of Russian public diplomacy aimed at undermining the policies of the US government and, in turn, defending Russia’s actions.”[52] In particular, Yablokov observes, RT promoted the “underdog” vision of Vladislav Surkov, mastermind of “sovereign democracy” and “managed nationalism”—“conveying Russia as a ‘speaker’ on behalf of the third-world nations excluded from the US-led ‘New World Order.’” However, Yablokov argues that RT is not truly Duginist, since the “ambiguity and heterogeneity of the ideological foundation of the current Russian political regime makes anti-Americanism the only constant element of RT’s agenda.”[53] Such an orientation enables the support of populist political parties, usually of the radical right, which the Kremlin hopes to support as an increasingly viable alternative to the EU and NATO.

    In December 2013, RIA Novosti and radio service Voice of Russia were brought together under the name Russiya Segodnya, which literally translates to Russia Today. Although the Kremlin denies that Russiya Segodnya and RT are connected, they share the same editor-in-chief, Margarita Simonyan.[54] Within a year, Russiya Segodnya reconfigured the previously-existing Voice of Russia into Sputnik News, which would feature international news and podcasts under the name Radio Sputnik. In the words of Roman Horbyk, “The launch of new state news agencies Rossiya Segodnia (based on the restructured RIA Novosti) and Sputnik, with budgets in the billions, marked the completion of a vertikal—a Soviet‐time term connoting a strictly hierarchical and monolithic power apparatus—in the media system.”[55] Created to counter “propaganda promoting a unipolar world,” Sputnik more explicitly delivered their terms of multipolarism and more openly advocated for left-right syncretism against “Atlantic liberalism.”[56] Sputnik would become more radical than RT in forwarding conspiracy theories, Eurasianism, and alliances between fascists and leftists in opposition to liberalism.

    Additional fascinating examples of Russian state systems percolating into the alternative media ecosystem are Redfish, the New Eastern Outlook (or Journal-NEO), and Strategic Culture. Promoting stories of social unrest in opposition to neoliberalism, Redfish is a project supported by the Kremlin that bears the aesthetics of an independent alternative news startup giving it more social media appeal than RT, from which most of its publicly-associated employees hailed in 2018.[57] The publication of the Institute of Oriental Studies of the Russian Academy of Sciences, New Eastern Outlook produces conspiracy theories about Rothschilds and George Soros and Islamophobic material, and hosts articles by Duginist Catherine Shakhdam and conspiracy theorist Vanessa Beeley, among others. Although New Eastern Outlook has a far smaller reach than Sputnik and RT, it provides more appearance of diversity within a media ecosystem largely controlled by think tanks and the vertikal.[58] Similarly, the Strategic Culture Foundation emerged from a Moscow think tank run by former-Soviet politician, Yuri Prokofiev, to undermine US foreign policy, hosting disinformation purveyors who appear to present autonomous and unbiased findings on their commentary site, Strategic Culture.[59] In short, the post-Soviet vertikal functions as controlled state media despite giving the appearance, on occasion, of an autonomous “free press” that appeals to left-of-center dissenters and lay geopolitical analysts who feel underrepresented in Western media.

    Horizontal Soft Power and the Alternative Media Ecosystem

    If Russian state media marks a vertikal, soft-power groups and alternative media organizations make up the accompanying horizontal networks. Here, the term “horizontal” is used to connote relative autonomy from the state but not equal relations between sites. Some sites are obviously more privileged than others, as is reflected in differential support from the vertikal, but they nevertheless remain engaged in a common system of propaganda “refraction.”

    Since Journal-NEO and Strategic Culture are directly connected to the Russian state, I have grouped them in the vertikal, but they behave more like horizontal network nodes, because their affiliations are opaquer. Soft power groups are often funded by the Kremlin or its loyal oligarchs, and typically promote round tables, academic conferences, and the dissemination of information and disinformation. The latter work of dissemination is commonly related to an alternative media ecosystem that engages a network of editors and journalists in the publication of articles that often reuse the same pro-Kremlin narratives with different “packaging” depending on the ideological bent of the site and its audience.[60] Soft power networks rely on fascists and far-right nationalists developing institutions that will propagate pro-Russian influence.

    Soft-power groups explored by Anton Shekhovtsov’s monograph, Russia and the Western Far Right, include the group around the Italian journal Geopolitica, founded by Graziani, and its related French group, the Institute of Democracy and Cooperation, founded by Natalya Narochnitskaya, who ran for election as a Rodina candidate. These two groups have had overlapping membership—for instance Narochnitskaya is on Geopolitica’s “Scientific Board” and US libertarian John Laughland has featured on the board of both.[61] Other inter-connected “think tanks,” publications, and institutions, such as Piskorski’s European Center of Geopolitical Analysis and Ochsenreiter’s German Center for Eurasian Studies, join in the promotion of pro-Kremlin propaganda efforts, including “election observation” for fraudulent elections in Eastern Europe.[62] While these European networks hold import for regional politics, an interlinked US-centered network similarly exists to support Russia’s geopolitical interests across the Atlantic.

    Many of the current influence groups within the US promoting Russia’s agenda through disinformation have a common “roof” through the efforts of far-right political operator Edward Lozansky. Born in the Soviet Union, Lozansky moved to the US toward the end of the Cold War in order to lobby in favor of Russian dissidents. He gained useful friends among the US New Right, including Heritage Foundation founder, Paul Weyrich, who would prove instrumental in replacing regimes formerly under Soviet control with far-right nationalists. Lozansky worked to set up a new “American University in Moscow” and a related “think tank,” which would group together “non-interventionist” journalists and political activists. Through his university, Lozansky produced a semi-annual “Russia Forum” where both pro-Russia leftists and rightists, including influential Congressmen and prominent media figures, mingle and share ideas on media, policy, education, and political strategy.[63]

    As of mid-2018, “Research fellows” at Lozansky’s university included members of RT and the Russian Institute of Strategic Studies, as well as the head of Dugin’s Centre for Conservative Studies, Mark Sleboda, and Daniel McAdams of the Ron Paul Institute, who described himself as a “Traditionalist” in his Twitter profile before changing it in 2019.[64] Another “research fellow,” Gilbert Doctorow, worked through the Russia Forum in 2014 to re-found the 1970s pro-détente group, the American Committee for East-West Accord (ACEWA), with co-founder Stephen F. Cohen.[65] A contributing editor to The Nation magazine, Cohen helped bring important political and business figures onto the board of ACEWA, while the group took on far-right journalist James Carden to edit its website.[66] The ACEWA’s launch later that year in Brussels brought together a round table including Aymeric Chauprade, a far-right advisor to the Front National’s Marine Le Pen who had recently returned from “observing” the illegal referendum in Crimea (Chauprade is also a member of the red-brown Izborsky Club think tank with Dugin, Glazyev, Leontyev, and Narochnitskaya, and is also on the “scientific committee” of Graziani’s Geopolitica).[67] Lozanksy himself has appeared with Dugin both on television and at conferences, as well as fascist ideologues like Alain de Benoist and former WikiLeaks attaché Israel Shamir. Aside from co-authoring articles with Lozansky in the far-right Washington Times, Doctorow openly advocates de Benoist’s vision of an illiberal populism fusing left and right.[68]

    Hence, Doctorow helped to foster in the ACEWA a pro-Kremlin organization linked to other soft-power groups around Europe through Lozansky’s Russia Forum. Along with the Russia Forum, Doctorow helped give a pro-alt-right propaganda site called Russia Insider its start. Russia Insider’s North American donations were “processed” by Consortium News, another pro-Kremlin site featuring syncretic political activists.[69] Among Consortium News’s stable of authors is Caitlin Johnstone, who calls for “shameless” alliances between the left and right in favor of the Kremlin’s interests, Pepe Escobar, who regularly appears at the conferences of Iran’s sanctioned, anti-Semitic New Horizon organization, and Max Blumenthal, who has been criticized for promoting conspiracy theories about Syria’s White Helmets and advocating a “multipolar world.”[70] Other fellows listed at Lozansky’s university think tank include a blogger named Anatoly Karlin, who has moved from his Da Russophile blog to the far-right Unz Review, and disbarred attorney Alexander Mercouris of alternative media site, The Duran, whose director hosts a program on RT. As well, Patrick Armstrong, James Jatras, and Anthony Salvia are interesting mentions on Lozansky’s list, because they were also listed as authors for Global Independent Analytics (GIAnalytics), a site that New Knowledge finds closely associated with the Internet Research Agency’s “troll factory.”[71] A glance at a sample of the members of Lozansky’s think tank who are connected to alternative news outlets and the sites they represent shows impressive content sharing [Table 1].

    American University in Moscow Ron Paul Institute The Duran Consortium News Russophile/Unz Review GIAnalytics Rank
    Edward Lozansky X X X 3rd
    Daniel McAdams X X X X 2nd
    Alexander Mercouris X X X X 3rd
    Gilbert Doctorow X X X 3rd
    Anatoly Karlin X X 4th
    Patrick Armstrong X X X  * X 2nd
    James Jatras X X X X X 1st
    Anthony Salvia X X 4th
    Rank
    1st 3rd 2nd 4th 2nd 4th

    Table 1. An examination of cross-referenced authors and websites linked to the American University in Moscow’s think tank. The grey boxes signify that the author is a high-ranking member of or core writer for the site.
    * Note that Patrick Armstrong appears to post in Consortium News’s comments, but does not appear to be an author for the site.

    I analyzed the content sharing and cross-promotion of authors associated with the American University in Moscow in Table 1 by searching for the authors’ bylines within the websites in question. An “X” signifies that the author’s work appears in or is associated with the site or group in question. Association is used with regards to the American University in Moscow, while content inclusion is used with the other four sites. The most cross-published author in the group associated with Lozansky that I studied is Jatras, with Mercouris close behind and Lozansky, McAdams, and Doctorow tied for third. The sites that have cross-published every author are The Duran and the Unz Review, with Consortium News proving the most selective in this context. At the same time, Consortium News does quote McAdams as “a highly respected former Foreign Service Officer possessing impeccable credentials,” and while the Ron Paul Institute is only the second most selective, it also hosts an article quoting Gilbert Doctorow as a US-Russia relations analyst without an indication of bias. It is important to note that this set is only representative of alternative figures associated in 2018 with the American University in Moscow according to its website, and other connections with other sites are explored further in this article.

    I could not find evidence that GIAnalytics, the group most directly tied to the Internet Research Agency by the Mueller Report, cross-published any of the other authors; however, the site is offline now, making it difficult to research their archives. Other than Lozansky’s think tank, GIAnalytics has the highest membership out of the sample of groups represented at the American University in Moscow, with Consortium News in close second. Importantly, Joaquin Flores features as a member of GIAnalytics, and his site Fort Russ found promotional space at Lozansky’s Russia Forum along with Consortium News and Russia Insider. This again shows open Duginist involvement within the “alternative media” networks mobilized and supported by Lozansky in the context of his institutions. Figure 1 shows clear connections between GI Analytics and other groups in the sample, such as Russia Insider and The Duran (DiResta et al., 2018).

    Figure 1. Image of the GIAnalytics network produced by DiResta et al., 2018. Note the presence of Russia Insider, The Duran, The Saker, and Fort Russ, as well as Mercouris and Flores.

    Lozansky and his fellows also receive promotion and airtime on Russian state media, particularly Sputnik Radio. One show host at Sputnik, Brian Becker, is the head of Party for Socialism and Liberation, a spin-off of the hard-left Workers World Party.[72] On his show Loud & Clear, Becker has hosted Mercouris, as well as McAdams of the Ron Paul Institute, whose board also includes Geopolitica and Institute for Democracy and Cooperation member, John Laughland. Duginist Mark Sleboda made it on Loud & Clear more than forty times in the first two years of the program. Another Duginist, Catherine Shakhdam, was hosted more than twenty times during the same time period. Lozanksy, himself, joined the Sputnik News program of Scottish socialist John Wight, Hard Facts, for interviews promoting the “multipolar world.”[73] Of course, RT has helped forward the same voices, for instance hosting Doctorow, Becker, and McAdams on the same CrossTalk program in September 2016 for a conversation about “Increased Tensions” between Russia and the US. The promotion of horizontal networks joining the hard left to Duginists through the vertikal suggests that the Eurasianist approach to the “multipolar world” plays a role in overdetermining the geopolitical oppositions between nationalism and internationalism, particularly through the uses and distortions of the notion of anti-imperialism.[74]

    Site Overlap and Content Sharing

    Studies of site metrics and content sharing have exposed significant overlap both among “master narratives” and audiences who visit pro-Russian sites responsible for disinformation. This overlap suggests that a strong subculture of internet users regularly access these websites for their understanding of current events. It also renders explicit different scales of dissemination, from vertical to horizontal to mainstream.

    In December 2017 and January 2018, I ran the Audience Overlap Tool available through Alexa.[75] Using proprietary algorithms, the Audience Overlap Tool identifies and ranks the sites that audience members use to travel from and to a given site, and then presents a visualization of those sites based on their own audience. Thus, it both visually and numerically represents the clustering of sites. It should be noted that audience overlap does not necessarily imply shared ideology. A site might share an audience because people click to and from a ruthless critique. However, using empirical data and qualitative analysis, we can identify ideologically similar sites from ideologically opposed ones. This becomes complicated given the syncretic characteristics of disinformation schemes; however, where their agreement on specific issues becomes more pronounced than their general ideological differences, they are still considered similar and their clustering is considered to be representative of their similarity rather than their opposition.

    It should also be noted that clustering becomes dependent on the variables, or sites, selected in relation to one another. I chose Russia Insider, Consortium News, and The Nation because they have important relationships in associated personnel, and added The Saker as another site anchored within the illiberal disinformation ecosystem. While those individual sites do not change with regards to their individual site cross-overs, the overall visualization reflects the way that clustering occurs in relation to the four sites. Had I chosen different sites within the same network, the overall clustering would not appear the same.

    When I ran Alexa’s model, I observed significant clustering among Russian sites (vertical) clearly connected to Western-based pro-Russia media (horizontal), which shows a clear relationship with more mainstream sites autonomous from the disinformation ecosystem [Figure 2]. The Nation appears to present this bridge from the horizontal to the mainstream, while Russia Insider seems to present the site furthest embedded within the Russian media. As we will see in the next section, this composition appears to be further evidenced when examining the usage of “McCarthyite” as a slur during 2016 presidential elections.

    In an investigation into the site metrics (clicks from incoming and outgoing readers) of the most frequented Russia-friendly site in December 2017, The Duran, turned up a cluster of related sites—especially The Saker and 21stCenturyWire, which harbor the closest affinity for Russian politics and Duginist positions outside of those self-described Russian websites, themselves. Most of its viewers clicked over from Facebook, Google, and YouTube; however, importantly, Russia Insider and rt.com accounted for the fourth and fifth most clicks, showing how the audience flutters between networks.

    The fourth and fifth most entered sites from The Duran were Russia Insider and The Saker, which received more than 54,000 unique hits per month. The audiences for the Duran and The Saker show significant audience overlap with Russia Insider and Fort Russ, according to Alexa, suggesting a strong correlation between its politics and those of the Duginist network. Significantly, among the highest search engine keywords for those clicking on The Duran was “George Soros,” indicating a high degree of anti-Semitic conspiracy theorists enjoying their articles.[76]

    Figure 2. The site overlap visualization tool from Alexa produced this representation of discrete overlapping groups.
    Figure 3. Data visualization of content sharing networks found in Starbird et al. 2018.

    This complex assemblage of groups not only shares significant audience overlap but engages in important content sharing. In an important academic study of this syncretic approach, “Ecosystem or Echosystem? Exploring Content Sharing across Alternative Media Domains,” scholars Kate Starbird, et. al., identify the same websites appearing to produce alternative frameworks and approaches to news stories, such as The Russophile, 21st Century Wire, The Duran, and Consortium News [Figure 3].[77] Each of these sites maintains “strong political themes reflecting distinct (and in some cases, seemingly conflicting) ideologies—including anti-imperialist left, libertarian, conservative and alt-right; as well as other more niche ideological leanings, including explicit anti-Semitism,” the authors state. Yet, the authors importantly conclude that these websites “are publishing the same content, but inside very different wrappers.”[78] A number of the same sites also appear in the study conducted by New Knowledge for the US Senate, because they either participated in or were directly supported by Russian disinformation “factory,” the Internet Research Agency.[79]

    Table 2 assesses overlapping members across Lozansky’s think tank, the content-sharing conspiracy theory sites in Starbird et al, 2018; those associated with GI Analytics according to New Knowledge’s 2018 white paper; those who the 2019 Stanford study found published fake authors attributed to the GRU, [80] and the Alexa model’s findings of overlapping sites between Russia Insider, Consortium News, The Saker, and The Nation. It should be noted that lack of affiliation of a member of a site with the American University in Moscow’s think tank does not indicate no connection to Russian media, while the reverse is true: affiliation suggests a person is engaged in pro-Russian illiberal media efforts.

    Lozansky fellow Starbird New Knowledge
    Stanford Rank
    Consortium News X X 3rd
    Fort Russ X X X 2nd
    The Saker X X 3rd
    The Duran X X X X 1st
    Russia Insider X X X X 1st
    RT X X 3rd
    Global Research X X X X 1st
    Unz/DaRussophile X X X 2nd
    21st Century Wire X 4th
    MintPressNews X X X X 2nd
    Voice of Russia/Sputnik X X 3rd

    Table 2. An X marks representation of affiliation of a member of the website with Lozansky’s think tank and presence in studies on disinformation content sharing (Starbird et al., 2018), Russian meddling (DiResta et al., 2018), fake authors (DiResta and Grossman, 2019), and audience overlap (based on 2018 Alexa search).

    Overlap in Table 2 mostly indicates whether the site is connected to Lozansky’s think tank, and whether it is observed as part of a disinformation ecosystem that involves significant content sharing (Starbird et al., 2018), audience overlap (Alexa), and is connected to the Internet Research Agency (Diresta et al., 2018) or published fake authors associated with the GRU’s disinformation efforts (Diresta and Grossman, 2019). The highest overlap occurs with The Duran, associated with Lozansky fellow, Alexander Mercouris; Global Research, a conspiracy theory site founded by former LaRouchite Michel Chossudovsky (who is also on the board of Graziani’s Geopolitica); and Russia Insider, associated with ACEWA cofounder, Consortium News member, and Lozansky co-author, Gilbert Doctorow. Next come Unz, Fort Russ, and MintPressNews. Voice of Russia, RT, The Saker, and Consortium News come in third place. The least overlap comes with 21st Century Wire, a site founded by a former associate editor of Alex Jones’s Infowars that includes, among other things, a 45-minute interview with Dugin.

    By embracing politics associated with different factions and sides in political conflict, media can appeal to different audiences and bind them through a common thread. In most cases I studied, that commonality would be geopolitical. By spreading disinformation across discrete political platforms, the alternative media “echo-system,” as some have called it, could exploit popular discontent against “the establishment” and desire for radical analysis through a process of media saturation. Yet the saturation, whereby multifarious platforms disseminate the same content by sharing one another’s articles, carries a second effect of uniting those discrete ideologies in a singular geopolitical agenda. For this reason, the horizontal disinformation syndicate studied above can be seen as a combined, if decentered and complex, system with syncretic characteristics. While it is largely self-organized, it relies on subtle cues within a hierarchy of privileged interests to adapt and reproduce media narratives often spontaneously in real time.

    Through this process, the syncretic media system engages in what I call refraction—a splitting and polarizing movement that reinforces the distinction between ideological “wrappers” that produce a “multipolar” assemblage of ideological positions out of a single ur-narrative under the aegis of geopolitics. While they vie for attention and publicity toward their own particular tendencies and leaders, the procedure tends to promote illiberal politics on an affective range and in matters of policy, whereby the commonality between ideologies is typically some variance of anti-establishment politics, and the establishment is generally viewed as “neoliberal.” Relying on Noberto Bobbio’s explication of the difference between left and right that hinges on the assertion of equality, the present study therefore finds that illiberal syncretism, while supportive of some left-wing tendencies, ultimately reproduces an authoritarian and therefore inegalitarian assemblage. There is perhaps no better example of the tacit support for authoritarian, populist politics than the disinformation media landscape’s engagement in the 2016 presidential elections in the US.[81]

    III. Disinformation as Cover for Active Measures: A Case Study of the 2016 US Presidential Elections

    During the lead-up to the November 2016 elections, some of the same journalists and media critics who denied Russian intervention and called people who recognized it “McCarthyites” were, at the same time, involved in pro-Kremlin influence groups with ties to Russian soft power organizations. Late in March 2019, special prosecutor Robert Mueller submitted his report to the Attorney General, William P. Barr, who promptly offered a summary declaring insufficient evidence in the case of collusion between the presidential campaign of Donald Trump and Russian officials. While many across the alternative news scene celebrated what they deemed vindication for casting doubts on collusion between Trump and Russia, they did not focus on the part of the Attorney General’s summary that described the special prosecutor’s findings of Russian intervention in the 2016 elections. Indeed, Mueller’s team exposed a sweeping disinformation operation extending from Kremlin-supported sources, and found that Russia’s GRU hacked the the Democratic National Committee and Clinton advisor John Podesta.[82]

    The final part of this study describes the influence of alternative media sites, supported by disinformation, in promoting the narrative that the assertion of Russian election meddling represented “McCarthyism.” Because of my findings of overlap described above, I was unsure where the narrative of “McCarthyism” would have begun. I created a vertikal hypothesis that the term was initially fielded by disinformation agents among the vertikal and then percolated through the horizontal media system into the mainstream. My alternative hypothesis was that the narrative emerged in the horizontal network and found re-enforcement in the vertikal. A null hypothesis identifying “no difference” would suggest the narrative began and was propogated chiefly by actors not associated with either horizontal or vertikal.

    After a careful, qualitative study of the evidence, my alternative hypothesis proved more adequate to explain the complex dissemination of the “McCarthyite” narrative than either the null or primary hypotheses. The claims of “McCarthyism” actually began with media figures connected to Russian disinformation circles closest to the US mainstream. Hence, in this case, there was a directional movement between Russian media, the horizontal structure of supporting sites, and the mainstream, but it flowed in the opposite direction from the one that would indicate a top-down, Russian operation, per se. Even if those using the accusation were still engaged in each cluster within the overall system, what I observed was something more like an incentive-based marketplace in which Russian media helped select and amplify particular networks and signals coming from discrete, autonomous and semi-autonomous actors within a syncretic network engaging in broad content-sharing.

    Methods

    My research question was whether pro-Kremlin influence operations helped forward pro-Trump narratives in the lead-up to the 2016 elections, and if so, what were their relationship to the international fascist movement? To answer this question, I performed a qualitative content analysis of the media listed by Google News referencing “McCarthyite” and “McCarthyism,” and then cross-referenced my findings with a Nexis Uni® search of the same terms with regards to the US presidential elections, from the end of the primary races to the end of Election Week. With this time span, we can understand better how the term “McCarthyite” increased in usage, as well as the extent to which its usage changed in relation to events taking place during the Republican and Democratic primary campaigns—particularly the release of the hacked Podesta and DNC emails.

    The popularity of particular articles using the term, as well as their impact on other articles and the extent to which they were linked to, reveal key influencers with regards to the usage of the term and the context through which its meaning is constructed. The total number of articles featuring “McCarthyite” and “McCarthyism” in 2015 was 1,464, increasing by 21% to 1,772 in 2016, and again by 104% to 3,611 the year after that, illustrating a significant growth in the terms’ usage. The most referenced person was Donald Trump, followed by Hillary Clinton, Barrack Obama, Vladimir Putin, and Bernie Sanders in that order, with the content indicating that most articles on “McCarthyism” were opposed to the notion that his campaign was supported by Russian active measures.

    I first stratified the population of hundreds of reports from the time period of June 1 to November 12, 2016 (n=693 in Nexis Uni®), at the end of elections week, separating articles using “McCarthyite” and “McCarthyism” in reference to the elections from those referencing other events. I then took a semi-random sample of 40 articles from mainstream and alternative news sources serving a mostly-US-based audience for qualitative analysis. Because the data is time series-dependent, insofar as the quantity of articles using “McCarthyism” increased, my sample needed to reflect the proportion of articles published within that time series. By using this method, I performed an analysis of the trends in the way that “McCarthyism” or “McCarthyite” was used, the inter-relations between usages, and the popularity of specific usages in reflexive, temporal, and co-constructive context. Lastly, I analyzed the Google Trends spreadsheet for “McCarthyism” to gauge the level and time of public interest and see if Google searches for the term coincided with prominent articles and events.[83]

     

    Search of “McCarthyism” (blue, n = 6,106) in Google Trends from June 1 to November 12, 2016 (searched on January 11, 2020)

    Data analysis required a qualitative differentiation between left and right-wing sites that used the term, and how the term is deployed relative to the political orientation of the site. In this way, better understanding could be gained on whether or not the term is used in a “partisan” fashion, or if its usage is generalized across political boundaries (and whether the fusion of political opposites bears its own partisanship). Other key terms, such as “Russia” and “collusion,” as well as “liberal,” point us toward a qualitative comprehension of the purpose for the term “McCarthyite.” In sum, this approach, which assesses the influence of given articles while qualitatively discerning their political positionality, brings us to a closer understanding of the evolution of the deployment of the term “McCarthyite,” and the dynamics of political relations comprising the ideology of Trumpism and its opponents.

    In short, I observed the usage of the term “McCarthyism” across different political platforms to understand the extent to which usage overlapped in terms of rhetoric, as well as deliberate cross-over (e.g., an interview of WikiLeaks’s Julian Assange on FOX News reposted on Sputnik News). The driver for the discourse of McCarthyism seems to have been Kremlin-sympathetic media networks, some of which actively engage with Kremlin oriented soft-power organizations. However the phenomena became widespread very rapidly as key influencers adopted and endorsed it. Hence, while decrying “McCarthyism” and conflating Russia with the left, a number of actors engaging in accusations of “McCarthyism” participated in a syncretic network with critical nodes in Russian media itself. This should not be surprising, since those involved in pro-Russia groups might level accusations to defend against people criticizing Russian interference. It follows that the claims of Russian interference have been supported by available evidence, so the accusations were often deceptive and functionally part of a broader disinformation campaign around the hacks and dissemination thereof that included conspiracy theories around murdered Clinton campaign staffer Seth Rich.

    Allegations of “McCarthyism”

    July 2016 was a busy month for the Clinton campaign as it geared up for the Democratic National Convention. On Friday, July 22, WikiLeaks released nearly 20,000 emails leaked from seven different accounts of high-level DNC officials like Communications Director Luis Miranda and Finance Chief of Staff Scott Comer. At least some of the leaks came from a hacker who went by the name “Guccifer 2.0,” allegedly a GRU cutout, but Assange denied that Guccifer or any other Russian source had provided the leaks, implying that they may have come from Seth Rich, a deceased DNC worker, while simultaneously stating that as a matter of policy WikiLeaks never disclosed the sources of leaks.[84] The salacious contents of the emails would preclude any party unity, as Sanders supporters grew outraged over emails that showed that the DNC unjustly favored the Clinton’s campaign.

    The day after the leaks, Clinton’s campaign manager Robby Mook told CNN that they believed that Russia had hacked the DNC’s accounts and sent the emails to WikiLeaks, who timed the release to help the Trump campaign. Many enraged Sanders supporters rejected the implications. As the Democrats went into their Convention, they were more disunited than ever, with embittered Sanders supporters attacking the notion of Russian intervention as a distraction from the DNC’s sabotage of the left. After Mook’s appearance, journalist Glenn Greenwald tweeted an image of Joseph McCarthy with the hashtag “UniteBlue” (Figure 4). The next day, June 24, ACEWA participant and then-editor and publisher of The Nation, Katrina vanden Heuvel, tweeted a RealClearPolitics article about Mook, adding the commentary: “McCarthyism 3.0/ Clinton Campaign Manager: Russians Gave Hacked DNC Emails to WikiLeaks In Attempt To Elect Trump” (Figure 5). The Nation’s editorial, “Against Neo-McCarthyism,” came three days later.[85] Between July 17 to 24, Google Trends shows a sharp increase of searches for the word “McCarthyite.” The term “McCarthyism” began to rise at this time and did not peak until election week, after which it dropped off considerably before rising even higher in January 2017.[86]

    Figure 4. Tweet by Glenn Greenwald posted after Clinton campaign manager Robby Mook appeared on CNN to say that Russia had hacked the DNC servers.
    Figure 5. Tweet by Katrina vanden Heuvel, editorial director and publisher of The Nation, the day after Robby Mook’s appearance on CNN.

    Trump continued to gaslight the Clinton campaign, at once denying Russian involvement and enjoining Russian hackers, “Russia, if you’re listening, I hope you’re able to find the 30,000 emails that are missing.”[87] That Saturday, Stephen F. Cohen of the ACEWA appeared on CNN, responding to claims that Putin might have hacked the DNC emails by insisting, “Vladimir Putin wants to end the ‘New Cold War’—and so do I.”[88] Vanden Heuvel further elaborate her position in an article published in the Washington Post the following Tuesday, declaring that the Democrats “are on the verge of becoming the Cold War party, with Trump, ironically, becoming the candidate of détente.”[89] Cohen joined conservative radio host John Batchelor for an interview published the next day titled, “Cold War, Détente, Neo-McCarthyism, and Donald Trump,” in which he claimed that Trump displays a “clearer advocacy for détente.”[90] In the meantime, nominally left-wing CounterPunch’s editor, Jeffrey St. Clair, similarly decried “the new McCarthyism,” and Fairness and Accuracy in Reporting argued that Clinton’s approach “serves to stoke Cold War panic with Russia.”[91]

    Writing for Jared Kushner’s former magazine, the Observer, an activist declared that “what Robby Mook did is pure McCarthyism.”[92] In the week and a half after the July 22 WikiLeaks release, the split in the Democratic Party between Clinton supporters and Sanders supporters had become irreconcilable, with the party’s left flank insisting that “Russiagate” was a McCarthyite distraction from the failures of Clinton’s global outlook—an opinion that fed into earlier expressions of support for Trump over Clinton.

    It should be recalled that, during this time, “Russiagate” referred almost exclusively to the since-proven claim that Russian intelligence was responsible for hacking the DNC and using WikiLeaks as a conduit for the dissemination of hacked emails. It should further be noted that the rise of the “McCarthyite” narrative appears to have begun with Greenwald, who openly aspires to boost the image of Russia in the US, and The Nation, which is directly connected to the ACEWA—The Nation’s Publisher/Editor, vanden Heuvel, and Stephen F. Cohen, contributing editor to The Nation and ACEWA co-founder, are married.[93] It is sufficient to say that their fiery rejection of Russian meddling afforded cover for ongoing Russian active measures, whether or not they provided that cover deliberately.

    Similarly distressing instances have occurred with regards to other media disinformation campaigns, including the downing of flight MH17 and Assad’s use of chemical weapons. In these cases, Russian media has joined the fray after autonomous media networks have promoted different theories absolving Russia and Assad of crimes.[94] By promoting these seemingly-autonomous channels, the Russian vertikal appears merely to be supporting the syncretic pro-Russia media network’s critique of its own government, while actually drawing from actors with whom it is connected. As well, the vertikal functions like a “nested hierarchy” in a market-like system, identifying favored theorists, rewarding them with media attention, and outsourcing regime propaganda.

    “McCarthyite” Hits the Mainstream

    On August 2, the LA Times featured an editorial from Justin Raimondo, an editorial director for the libertarian site Antiwar.com, calling the suggestion of Russian intervention, “the sort of McCarthyism that we haven’t seen in this country since the most frigid years of the Cold War.”[95] Antiwar.com draws 128,067 unique visitors per month, many of whom click over from Consortium News and Pat Buchanan’s far-right website, American Conservative, according to my 2018 Alexa Audience Overlap Tool search. Among its overlapping websites are the usual suspects, including The Unz Review, which hosts the openly antisemitic Da Russophile blog by Lozansky’s think-tank participant, Anatoly Karlin.[96]

    By August, websites had shifted the “McCarthyite” accusation from accusations of Russian hacking to claims that the Trump campaign might have been involved in, or known about, hacking the DNC server (the latter also being true, according to the Mueller report).[97] Following Raimondo’s editorial, Sputnik News posted two articles in quick succession on “the Clinton campaign’s rush into the comforting arms of McCarthyism” and how “the Clinton camp is obviously following in Joseph McCarthy’s footsteps.”[98] On August 9, Consortium News founder Robert Parry decried “Hillary Clinton’s Turn to McCarthyism,” and the fever pitch only increased as the campaign continued.[99]

    Continuing the gaslighting of the Clinton campaign, on August 8, long-time Trump consiglieri Roger Stone admitted to communicating with WikiLeaks founder Julian Assange. A few days later, he exchanged public tweets with Guccifer 2.0, thanking them, and then engaged in private communications with the account over a couple of weeks. [100] Regardless of Stone’s open flirtations with a cutout for the GRU and WikiLeaks, which disseminated its hacked data, the Trump campaign denied any insinuation of contact with Russian agencies or political operatives (a denial later proven false).[101]

    In mid-August, RT ran a five-minute piece titled “Parallels Drawn Between Clinton Campaign and McCarthy’s Witch-Hunt” featuring former CIA officer Philip Giraldi, a leading figure in the syncretic media ecosystem with bylines in all of the horizontal media sites studied in relation to Lozansky’s think tank.[102] On August 21, Sputnik announced “the resurgence of Cold War style McCarthyism and anti-Russian propaganda,” followed the next day by Huffington Post, which stressed the dangers of “Clinton’s present-day McCarthyism.”[103] The World Socialist Web Site extended the analysis the next day, attacking the New York Times for “outright lies in a manner reminiscent of McCarthyism.” By this point, as we see with Huffington Post, the “McCarthyite” narrative had become generalized and mainstream.

    Two days later Julian Assange gave a widely-viewed interview to Megyn Kelly of FOX News, insisting that Clinton has “grabbed on the neo-McCarthyism hysteria about Russia and has been using it to demonize the Trump campaign.”[104] Sputnik International and RT both publicized the interview through their networks, and RT published an article the following Sunday criticizing Clinton for “Russophobia.”[105] That Tuesday, Antiwar.com published “The Campaign to Blame Putin for Everything,” excoriating “the historically Russophobic Clintons,” and the next day, August 31, Glenn Greenwald went on Democracy Now to denounce linking WikiLeaks with Russia as “a new McCarthyism.”[106] That same day, the New York Times published an interview with Julian Assange in which he accused the newspaper of “erecting a demon” by supporting Clinton.[107] Nevertheless, the Mueller report later confirmed WikiLeaks likely received stolen emails from the GRU through an encrypted file sent via email, a fact which few of the advocates of the “McCarthyite” narrative have reflected on, much less been able to convincingly rebut.[108]

    The day after Greenwald’s interview with Democracy Now, the Observer criticized “an insurgence of neo-McCarthyism, alleging that the Trump campaign has ties to the Russian government,” and RT interviewed left-wing commentator Mike Papantonio, who called the question of Russian intervention “crazy, radical talk,” “all supposition” intended to distract from the content of the emails.[109] Two days after Papantonio’s interview, on September 3, RT turned on the left, inquiring into a “McCarthyism of the left?”[110] The following Wednesday, September 6, Breitbart was mocking “Hillary Clinton’s Absurd, McCarthyist Russian Conspiracy Theory” from their headlines, followed the next day by Consortium News’s scathing piece, “New York Times and the New McCarthyism.”[111] The period from September 4-11 saw an interesting rise in searches for “McCarthyite” according to Google Trends. Daniel McAdams of the Ron Paul Center tweeted on September 26 that Clinton’s claim that “Putin is hacking us” was an “insane conspiracy theory.”[112]

    The frequency with which alternative news sites published articles denouncing the “mainstream media” for McCarthyism, as well as their crossover in terms both of audience and journalists, is fascinating for a number of reasons. Perhaps paramount among those is the inability to explain the hacked emails. Some sites turned to conspiracy theories surrounding Seth Rich, a former DNC employee who had been tragically murdered; further investigation was unable to demonstrate that Rich or his murder had anything to do with the leaks, and Rich’s parents currently have an ongoing lawsuit against FOX News and two of its commentators for its unsubstantiated allegations about Rich.[113] Another interesting facet of the research thus far is the repudiation of “mainstream media” in and even to the mainstream media, as with vanden Heuvel’s editorial in the Washington Post, Raimondo’s editorial in the LA Times, and Assange’s interview in the New York Times. Similarly important was the convergence of left-wing repudiations with far-right media like Breitbart lambasting the “mainstream” media and left-wing McCarthyism, even amid high site ratings and campaigns to oust left-wing professors from universities.

    It is important to note that, at this point, not only had the term “McCarthyite” become diffuse but its narrative had also slipped into different meanings and contexts. The accusation that began with a denial of Russian hacking now involved general “Russophobia” and especially the idea that Trump was collaborating with the Russian government. Generally, the hysteria and anxiety surrounding the accusations of “collusion” were easily matched, if not exceeded, by the accusations of “McCarthyism” against those who correctly assigned blame for the email releases to Russian hackers disseminating through WikiLeaks. Again, it is important to stress that evidence does not necessarily show that the “McCarthyite” spin was centrally planned or conspired by the Kremlin, but that (1) it was propagated first by individuals like Cohen, Greenwald, and vanden Heuvel who have directly involved themselves in promoting Russia’s image, and (2) the Russian vertikal eagerly exploited it on behalf of a disinformation campaign in support of Trump’s campaign.

    Just days after the articles from Breitbart and Consortium, a Washington Post-ABC News poll showed that the negative spin surrounding the revelations around Russian meddling resulted in a tightening race with ominous signs for the Clinton campaign.[114] While nearly 100% of Trump’s supporters insisted they would vote, only 80% of Clinton’s said the same, and only a third of her supporters claimed to be enthusiastic. As Jeff Greenfield wrote in Politico, “constituencies most critical to her campaign seem to have no sense of urgency about keeping Donald Trump out of the White House.”[115] Of course, other elements contributed to the disenfranchisement of Clinton’s base, as well; however, after each debate, Clinton came out the victor, suggesting that her policies and approach appealed to more voters who participated in CNN/ORC polls.[116] As others have argued, the release of the hacked emails, the proliferation of disinformation, and the later, associated FBI announcement regarding Clinton’s use of a private email server, contributed to the decline in her popularity between and after the debates but was not necessarily decisive.[117]

    Importantly, many of those disillusioned with Clinton could be found among the Democratic Party’s base of non-white supporters actively targeted by disinformation.[118] Amid controversy over her comments on “super-predators” during the 1990s and the legacy of mass incarceration, as well as disillusionment with the Democrats’ handling of the Black Lives Matter movement, Black Agenda Report declared that “the Clinton campaign has ignited a neo-McCarthyist war on Russia and anyone who stands in the way of her agenda.”[119] Meanwhile, Sputnik continued its onslaught with headlines like, “When Hillary Clinton Gets Scared She Plays the Russia Card,” making an allusion that connected criticism of Russian interference to the “race card.”[120] Furthermore, it is now understood from millions of published tweets pushed out of the Internet Research Agency at the time, that Kremlin-controlled bot and troll accounts on social media used racial divisions to turn discontent and disenfranchisement against liberalism.[121]

    The Elections and Aftermath

    Clinton’s bad September turned into a terrible October when, on October 9, WikiLeaks produced a new bevy of emails from Podesta’s email account, leading to a deluge of fiery illiberalism throughout the syncretic ecosystem. That evening, Trump proclaimed, “I love WikiLeaks!” at a rally. Two days later, WikiLeaks wrote Trump, Jr., “Hey Donald, great to see you and your dad talking about our publications. Strongly suggest your dad tweets this link if he mentions us… Btw we just released Podesta Emails Part 4.” In an apparent exposition of collaboration, Trump, Jr., tweeted in support of Wikileaks two hours later, lamenting the “Rigged system!” and two days later tweeted out their link.[122] That same day, Roger Stone publicly denied collusion with WikiLeaks as “categorically false,” insisting that his relationship with Assange was only through a “mutual friend,” but that he had “a back-channel communications with WikiLeaks.”[123] He would later be convicted of lying to Congress and witness tampering in efforts to obstruct federal investigators’ inquiry into the hacked emails and Russian interference in the elections.[124]

    The week of October 9-16 saw the sharpest rise of Google searches for “McCarthyite” in the study period, indicating that, as the emails were released, more accusations of Russian meddling emerged, and activists responded with accusations of “McCarthyism.” As the weeks closed in on the November 7 election day, the flurry of articles cautioning against McCarthyism and Russophobia increased apace. From Counterpunch on Oct 18, left-wing organizer Srećko Horvat denounced the Clinton camp’s “‘soft’ McCarthyism,” while a Sputnik writer capitalized on the trends, lamenting that he was “The first victim of McCarthyism 2.0.”[125] The next day, Roger Stone was quoted in Breitbart as saying, “this is the new McCarthyism.”[126] At the same time, Consortium News ridiculed “The Democrats’ Joe McCarthy Moment” and nominally left-wing AlterNet blogger Ben Norton tweeted about Clinton’s claim that WikiLeaks received the emails from Russian intelligence, “McCarthyism is alive and well.”[127]

    On RT on October 23, anti-imperialist commentator Daniel Patrick Welch declared, “Clinton [is] using anti-Russia red-baiting not seen since days of McCarthyism,” followed the next day by Consortium News’s recap of the Russian response to the recent debate in which Doctorow declared, “The main theme of American political life right now is McCarthyism and anti-Russian hysteria.”[128] Antiwar.com ran their piece, “’McCarthyism,’ Then and Now,” the following day, and three days later, on October 28, CounterPunch likened the charges of Russian interference to “the paranoia that accompanied the Red Scare in the aftermath of the Bolshevik Revolution and then reappeared with greater intensity in the form of McCarthyism.”[129] The Observer declared that “McCarthyism 2.0 Has Infected the Democrats” on November 1, with Sputnik insisting, “Washington Fails to Prove Russia Interfered in US Elections in ‘Big Way.’”[130] Pro-Palestine blog MondoWeiss quoted Carden of the ACEWA decrying “a very very ugly echo of McCarthyism” three days later, and then the day before the election, left-wing site Jacobin stated that, “to distract attention from the content of the emails, the Democrats have engaged in a modern-day version of McCarthyism.”[131] Again, the inclusion of sites like Jacobin and Huffington Post only further illustrates how widely the campaign to identify Russia’s hacking of the DNC as “McCarthyism” had spread throughout the alternative media ecosystem well beyond Russia’s apparent direct influence.

    In the two years following the election of Donald Trump, the term “McCarthyism” would splash across some 5,260 headlines internationally, according to Nexis Uni®, producing an average of at least seven articles every day. The prominence of allegations of McCarthyism also increased. There is no doubt that the discourse of McCarthyism expressed a radical frustration with the liberal, centrist wing of the Democratic Party by a new generation of left-wing participants largely identified with Bernie Sanders. According to the Cooperative Congressional Election Study, 12 percent of those who voted for Sanders in the primaries voted for Trump in the general election, meaning that, ceteris paribus, Michigan, Wisconsin, and Pennsylvania would have swung to Clinton had those voters stayed home or voted with the party.[132] While this does not mean that Sanders helped Trump win the election, it suggests that members of the electorate to whom the radical left would have appealed, and who likely disapproved of the Obama administration, accorded, in general terms, with the crossover between right and left constituted by the network of sites ranging from Sputnik and Russia Insider to Consortium News and The Duran to The Nation and others.

    IV. Discussion

    The Meaning of McCarthyism

    While the sites I studied all share a common geopolitical imperative aligned with the “multipolar world” and, more specifically, Eurasianism, calling them “Duginist” would be too broad a generalization.[133] They certainly take part in the same movement in favor of Kremlin-centered geopolitics, and they engage in substantial crossover, but they are different nonetheless. This study does not suggest that everyone engaging in the discourse of “McCarthyism” is a fascist or deliberately contributing to fascist discourse or connected to the Kremlin. It merely reveals the extent to which disinformation has influenced the geopolitical approaches of the Western left and right wing, while also establishing a pattern of far-left and far-right agreement encouraged by Duginist tendencies.

    Importantly, the allegations of McCarthyism appear to have begun principally with horizontal networks tied to pro-Kremlin soft power, and extended to Russian state media’s vertikal soon afterwards. The groups within the horizontal networks that have been identified by myself, in Starbird et al., 2018, in New Knowledge’s 2018 report, and the Stanford 2019 report reproduced similar narratives. According to a Lexis Uni® search, The Nation was the top influencer among the sites that I studied, having published about a dozen stories featuring the keywords “McCarthyism” or “McCarthyite” in reference to the elections during the study period, inclusive of cross-posts from the conservative John Batchelor show. All but one of The Nation’s “McCarthyite” articles came from Cohen.

    By contrast, Consortium News and Global Research each published some four such articles each during the five-month study period, not an insignificant number by any means, but small compared to Cohen’s output alone. By comparison, the Ron Paul Institute’s director, Daniel McAdams, tweeted twice about it, and both The Duran and Russia Insider posted a story on it. Antiwar.com and the Observer also featured prominently in my sample, but remained peripheral to my study outside of audience overlap and content sharing (Starbird et al., 2018). Perhaps, then, the most weight was likely given to the “McCarthyite” accusation from sharing and cross-publishing Cohen’s persistent articles, along with the important mainstream editorials by vanden Heuvel and Raimondo, as well as the generalized narrative saturation and refraction. In this way, disinformation networks helped stoke and guide the discourse on “McCarthyism,” but were not wholly responsible for their proliferation, as unaffiliated sites and groups took the proverbial baton during the race. It should be noted, though, that such independent activity is precisely the goal of disinformation.

    This pattern suggests that pro-Russian disinformation efforts do not always emanate vertically from Russian media, but through an adaptive process of testing the bounds of political discourse and farming out opinions in order to ascertain and develop popular trends on pressure issues. The vertikal, then, appears to reinforce broader ideological trends that are developed in a more complex, multi-scalar fashion, rather than controlling them. However, it is important to notice that The Nation is one of the most important influencers in the US Left, so the direct, early interventions of individual editors and the magazine suggests that, in this case, the movement of disinformation across the horizontal structure did not flow in a necessarily bottom-up or grassroots fashion, but instead manifested through a weighted system of nested hierarchies. Furthermore, given The Nation’s proximity to the ACEWA, a pro-Russia influence group with ties to prominent figures close to the Kremlin, it is difficult to view its coverage as fully autonomous.

    Of course, reward systems involve greater public notoriety through more prominent media and conference appearances. Following the election, The Nation began publishing breathless denunciations of “Russiagate” by journalist Aaron Maté, a contributor to The GrayZone Project, which spreads conspiracy theory narratives about Venezuela, Xinjiang, and Syria, among other places.[134] Through a November 2, 2019 Alexa search, I discovered that the most similar site to GrayZone is TheAmericanConservative, a far-right publication that names ACEWA editor James Carden as a “Contributing Editor.”

    By building a bridge from the political margins to the mainstream, The Nation continued to make pro-Russia disinformation palatable to larger audiences interested in the merging of left and right. Through Maté, The Nation became one of the last sites conected to the public assertion that Russia did not meddling in the 2016 elections, going on Tucker Carlson’s far-right show as late as December 2019 as a contributor to The Nation to claim that no evidence could either tie Russia to the hacking of the DNC or disprove Trump’s false assertion that Ukraine had actually hacked the DNC in 2016.[135] A quantitative analysis by the Twitter account Conspirador Norteño shortly after Maté’s FOX News appearance found that “a significant portion of the amplification” of Maté’s twitter presence “is coming from #MAGA Twitter.”[136]

    Using the tool Pushshift, which sifts through social media for trends and topics, I collected the total number of tweets using the term “McCarthyite” over the last five years [Figure 6][137]. The top ranked twitter accounts included Glenn Greenwald at the top, with Maté ranked fifth and his GrayZone colleagues, Ben Norton and Max Blumenthal ranked second and third, respectively. While Eli Valley lands in the fourth spot, his usage of the term appears to fall in a different milieu (anti-Zionism) from the context of Russian interference in the U.S. elections. Using the same tool to scan subreddits on the site Reddit for the same term, I found WayOfTheBern ranked second, left-wing podcast ChapoTrapHouse ranked fifth, and notoriously racist The_Donald ranked seventh [Figure 7].

    These searches of social media sites indicate the influence of conspiracy theorists spreading the message on Twitter, and the confluence of left and right-wing subreddits disseminating the same message on Reddit. They also show to what extent the GrayZone has emerged as a hub for allegations of “McCarthyite” activity since 2017—a process likely helped along through Maté’s collaboration with The Nation.

    Figure 6. PushShift.io analysis of top 10 Twitter accounts mentioning “McCarthyite”
    Figure 7. PushShift.io analysis of top 20 Subreddits mentioning “McCarthyite”

    It has been shown that a number of the groups insisting that the accusations of Russian influence in the elections amounted to McCarthyism were actually engaged in Russian influence groups during that period, not least of which being the Russia Forum and the ACEWA. Most importantly, the spread of the trope of “McCarthyism” was stoked by important actors supportive of the Kremlin, and occurred virtually overnight by thousands of independent actors, including journalists who ran with the narrative in a number of different directions. However, the most staunch promoters of the narrative appear to have come from the horizontal network of disinformation sites reinforced by the vertikal. In this fashion, disinformation benefits from a kind of “social capital” model that might provide some explanatory potential for the ease with which disinformation spreads through social media. Hence, by tracking claims of McCarthyism, we have seen how right and left met during the elections in an illiberal and populist, anti-establishment movement that generally viewed Trump as a more viable candidate than Clinton on the basis, in particular, of his position as the “détente” candidate toward Russia and its allies.

    Geopolitical alignments are critical, because they rely on phenomenological articulations of spatial association, rather than association by class or sociality. In this way, geopolitical alignments skew toward nationalism or similarly structured regionalism, even if they involve some degree of collectivist discourse of solidarity. It is, therefore, important to use caution approaching geopolitical arrangements, as such, working instead to deconstruct the claims that presuppose deterministic geopolitical thinking. The trap of syncretism, as Sternhell, Eco, Gentile, and Eatwell have noted, is alluring, but its inconsistencies produce chimerical ideologies given to authoritarian, nationalist systems.

    Potential for Follow-up Research

    The results of this study suggest many avenues for follow-up research and discussion. The syncretic, pro-Kremlin media networks described above form part of larger geopolitical networks that share many of the same interests. Importantly, they consist of a broader network incorporating far-right, left-wing, libertarian, and other ideological positions, making the network itself syncretic. On the other hand, within the network are not only left and right sites, but also syncretic sites that meld an array of political commentators, ideas, and theories together typically in support of conspiracy theories. Syncretism exists on different scales within this alternative media network, which maintains connections (as previously stated) based on audience overlap as well as personnel collaborations—as with Lozansky’s think tank, for example. The overlap and collaboration does not mean that over planning took place in dark, smoke-filled rooms, but that the network can be viewed as a system of discrete units with shared interests and goals, as well as common understandings which manifest in myriad verisimilar articles across disparate platforms and ideologies.

    Ascertaining and describing the differences between the various groups, from Consortium News to The Nation to The Duran, would take an article in and of itself. That these different but intersecting ideological producers appear to fit within the same discursive frameworks and conferences intimates the populist, “big tent” approach to pro-Kremlin geopolitics provided by syncretic platforms loosely aligned with the multipolar world. Furthermore, more extensive research is needed into the networks of bots on social media, as well as the extent of their influence. This could be accomplished through the creation of an index that combines the number of retweets and Facebook shares with monthly website hits, processed into a quantitative scale. Learning more about the global influence of pro-Kremlin media would enable closer understanding of the behavior of the sites, although the potential for sources like New Eastern Outlook and Strategic Culture that are not as popular would remain relatively opaque.

    Lastly, more geographical thought might be included in interdisciplinary research related to data science, communications, psychology, sociology, and international relations. Media strategies and policy proposals might emerge from this field that would enable the freedom of the press while delimiting the spread of damaging conspiracy theories and deliberate geopolitical propaganda that twists left-wing messaging toward the geopolitical aims of authoritarian regimes. While we might understand how disinformation spreads, we do not yet know why individuals promulgate it. Unlocking that question might provide the secrets to stopping the flow of disinformation not only at its source but at the point of consumption.
    _____

    Alexander Reid Ross is a PhD candidate in Portland State University’s Earth, Environment, Society Program and a Doctoral Fellow at the Centre for Analysis of the Radical Right. He is the author of Against the Fascist Creep (AK Press 2017), and his articles on disinformation and the far right have appeared in the Proceedings of the 2018 IEEE International Conference on Big Data and The Independent.

    Back to the essay

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    Appendix

    Attached as an appendix in PDF format is a table including notes on some of the outcomes of searches conducted in Alexa.com in December 2017.

    Notes

    [1] Bevensee, E., Ross, A.R., S. Nardin. 2019. “Malicious Bot Activity in the European Union Parliamentary Elections.” Autonomous Disinformation Research Network; Ferrara, E. 2017. “Disinformation and Social Bot Operations in the Run Up to the 2017 French Presidential Election.” First Monday, 22(8); Bennett, W.L., S. Livingston. 2018. “The Disinformation Order: Disruptive Communication and the Decline of Democratic Institutions.” European Journal of Communication, 33(2), 122-139; Marwick, A., R. Lewis 2017. Media Manipulation and Disinformation Online. NYC: Data & Society Institute.

    [2] Starbird, K., A. Arif, T. Wilson. 2018. “Understanding the Structure and Dynamics of Disinformation in the Online Information Ecosystem.” Defense Technical Information Center, Technical Report; Hjorth, F.G. & R. Adler-Nissen. “Ideological Asymmetry in the Reach of Pro-Russian Digital Disinformation to United States Audience.” Journal of Communication, 69(2), 168-192.

    [3] DiResta, R., K. Shaffer, B. Ruppel, D. Sullivan, R. Matney, R. Fox, J. Albright, B. Johnson. 2018. The Tactics and Tropes of the Internet Research Agency. Austin, TX: New Knowledge; Starbird, K., A. Arif, T. Wilson, K. Van Koevering, K. Yefimova, D. Scarnecchia. 2017. “Ecosystem or Echo-System? Exploring Content Sharing across Alternative Media Domains.” Proceedings of the Twelfth International AAAI Conference on Web and Social Media (ICWSM 2018), 365-374.

    [4] Starbird et al., 2017; Levinger, M. 2018. “Master Narratives of Disinformation Campaigns.” Journal of International Affairs, 71(1.5), 125-134.

    [5] Howard, P.N., G. Bolsover, B. Kollanyi, S. Bradshaw, L-M. Neudert. 2017. “Junk News and Bots During the US Election: What Were Michigan Voters Sharing Over Twitter?” COMPROP Data Memo, 26 March 2017; Starbird et al., 2017

    [6] See Mosse, G.L. 1972. “The French Right and the Working Classes: Les Jaunes.” Journal of Contemporary History.

    [7] Rainey, L.S., E. Gentile. 1994. “The Conquest of Modernity: From Modernist Nationalism to Fascism.” Modernism/Modernity, 1(3), 55-87.

    [8] Landa, I. 2010. The Apprentice’s Sorcerer: Liberal Tradition and Fascism. Leiden: Brill. 134. Importantly, fascists are quasi-populist, in so far as their use of völkisch and populist rhetoric is contradicted by their self-image as the “natural elite” within “the people” rather than “of the people” itself. Here, fascism is distinct from the populist radical right, which promotes an authoritarian, nativist agenda within the confines of parliamentary systems. While both utilize tropes identifiable both with left and right, fascism ultimately desires the overthrow of parliamentary democracy. Fascists might abide with participation in electoralism, but their ends are never met within the existing parliamentary context, partly because of their disdain for socialist successes within it. See Mudde, C. 2007. Populist Radical Right Parties in Europe. Cambridge, UK: Cambridge University Press.

    [9] Wistrich, R.S. 2012. From Ambivalence to Betrayal: The Left, The Jews, and Israel. Lincoln: University of Nebraska Press.

    [10] For more on the hard right, see Lyons, M., C. Berlet. 2000. Right-Wing Populism in America: Too Close for Comfort. NYC: Guilford Press, 16.

    [11] Fine, R., Spencer, P. 2017. Antisemitism and the Left: On the Return of the Jewish Question. Manchester: Manchester University Press. See also Lyons and Berlet, 144.

    [12] Landa, 203.

    [13] Ibid, 194-200.

    [14] Sternhell, Z. 1986. Neither Right nor Left: Fascist Ideology in France, Trans. David Maisel. Princeton, NJ: Princeton University Press.

    [15] Dagnino, J. 2016. “The Myth of the New Man in Italian Fascist Ideology.” Fascism, 5, 130-148.

    [16] Griffin, R. 1993. The Nature of Fascism. NYC: Routledge, 32-36.

    [17] Benadusi, L. 2014. “A Fully Furnished House: The History of Masculinity,” In L. Benadusi, G. Caravale, eds. George L. Mosse’s Italy: Interpretation, Reception, and Intellectual Heritage. NYC: Palgrave MacMillan.

    [18] Eco, U. “Ur-Fascism.” New York Review of Books. June 22, 1995.

    [19] Sternhell, 105

    [20] Eatwell, R. 1992. “Towards a New Model of Generic Fascism.” Journal of Theoretical Politics, 4(2), 174.

    [21] Ibid, 189

    [22] Gentile, E. 2006. “New Idols: Catholicism in the Face of Fascist Totalitarianism.” Journal of Modern Italian Studies, 11(2), 143-170.

    [23] Da Costa, L.P. P. Labriola. 1999. “Bodies from Brazil: Fascist Aesthetics in a South American Setting.” The International Journal of the History of Sport, 16(4), 166.

    [24] Andrew, C. 2005. The World Was Going Our Way. NYC: Basic Books.

    [25] Katz, M.N. 2006. “Primakov Redux? Putin’s Pursuit of Multipolarism in Asia.” Demokratizasya 14(1), 144-152.

    [26] Silvius, R. 2015. “Eurasianism and Putin’s Embedded Civilizationism,” in D. Lane, V. Samokhvalov, eds. The Eurasian Project and Europe: Regional Discontinuities and Geopolitics. NYC: Palgrave Macmillan. 78-79.

    [27] Chebankova, E. 2017. “Russia’s Idea of the Multipolar World Order: Origins and Main Dimensions.” Post-Soviet Affairs, 33(3), 217-234.

    [28] See Stein, E. 2017. “Ideological Codependency and Regional Order: Iran, Syria, and the Axis of Refusal.” Political Science & Politics, 50(3), 676-680.

    [29] In particular, the Internet Research Agency promoted websites within the Duginist network. See DiResta, 2018.

    [30] See Laruelle, M, Ed. 2015. Eurasianism and the European Far Right: Reshaping the Europe-Russia Relationship. NYC: Lexington Books

    [31] Laruelle, M. 2006. Aleksandr Dugin: A Russian Version of the European Radical Right? Washington, DC: Kennan Institute; Bar-On, Tamir. 2013. Rethinking the French New Right. New York: Routledge.

    [32] Bar-On, T. 2007. Where Have All the Fascists Gone? New York: Routledge; Bassin, M. 2016. The Gumilev Mystique: Biopolitics, Eurasianism, and the Construction of Community in Modern Russia. Ithaca, NY: Cornell University Press.

    [33] Dugin, A. 1999. Основы Геополитикии (Foundations of Geopolitics). Found online at ratnikjournal.narod.ru.

    [34] Ibid, 274.

    [35] Clover, C. 2016. Black Wind, White Snow: The Rise of Russia’s New Nationalism. New Haven, CT: Yale University Press.

    [36] Wilson, A. 2005. Virtual Politics: Faking Democracy in the Post-Soviet World. New Haven, CT: Yale University Press.

    [37] Savino, G. 2015. From Evola to Dugin. In Laruelle 2015, 108.

    [38] Gramigna, A.d., Chi Sono I “Fascisti Trosa Che Gridano ‘Forza Iraq.’”

    [39] Michael, G. 2019. “Useful Idiots or Fellow Travelers? The Relationship between the American Far Right and Russia.” Terrorism and Political Violence, 31, 64-83; Clover, 271-272, 286-287; Laruelle, M.. 2016. “The Izborsky Club, or the New Conservative Avant-Garde in Russia.” The Russian Review, 75, 626—44. See also M. Lyons, “Moscow conference draws fascists, neo-Confederates, U.S. leftists,” ThreeWayFight, February 2, 2015.

    [40] Campo Antimperialista spokesperson Pasquinelli notably declared, “Fascism and the fascists are our main enemy today? Absolutely not. It really seems pleonastic to me to have to explain on a list of anti-Americanists and anti-imperialists who is the main enemy today. This means maybe be indulgent towards the fascists? Of course not. The fascists are all contained in Forza Nuova positions? Absolutely not. It’s in this area a great ferment, a heated discussion not only political, but theoretical. Should we follow this discussion carefully? Or we’ll piss over it? I think we have to follow it.” Cernigoi, C., “’Rossobruni’ e nuova destra ‘internazionalista,’” I Falsi Amici conference, December 7, 2013; Cernigoi, C., “Comunitaristi e Nazi-Maoisti,” Nuova Alabarda, February 2007.

    [41] March, L. 2011. “Is Nationalism Rising in Russian Foreign Policy? The Case of Georgia.” Demokratizatsiya, 19(3), 187-207.

    [42] “Putin Aide Says New Ukraine Leader Could Populate War-Torn Region with Jews,” Moscow Times, May 7, 2019.

    [43] Fridman, O. 2018. Russian ‘Hybrid Warfare’: Resurgence and Politicization. Oxford: Oxford University Press, 75-84.

    [44] Starbird, Arif, & Wilson, 2018.

    [45] Horbyk, R. 2015. “Little Patriotic War: Nationalist Narratives in the Russian Media Coverage of the Ukraine-Russia Crisis.” Asian Politics & Policy, 7(3), pp. 505-511

    [46] Yablokov, I. 2015. “Conspiracy Theories as a Russian Public Diplomacy Tool: The Case of Russia Today (RT).” Politics, 35(3-4), 305-315.

    [47] See Shekhovtsov, 2018; Ross, A.R. “The Anti-Semitism Conference Where Russian Spies, Code Pink, David Duke and The Nation of Islam Make Friends and Influence People.” Haaretz, March 14, 2019.

    [48] Bromley, R. 2018. “The Politics of Displacement: The Far Right Narrative of Europe and Its ’Others.’” From the European South 3, 13-26.

    [49] Ross, A.R. 2017. Against the Fascist Creep. Oakland, CA: AK Press.

    [50] Parker, N., J. Landay, J. Walcott. “Putin-Linked Think Tank Drew Up Plan to Sway 2016 US Election—Documents.” Reuters, April 19, 2017. Oscar Jonnson calls Korybko a member of the expert council at RISS in 2019. The Russian Understanding of War: Blurring the Lines between War and Peace. Washington, DC: Georgetown University Press.

    [51] A Bellingcat Contributor, “Russia Tries to Influence Le Pen to Repeal Sanctions,” Bellingcat April 29, 2019.

    [52] Yablokov, 301

    [53] Ibid, 305-306.

    [54] Godzimirski, J.M., M Østevik. 2018. How to Understand and Deal with Russian Strategic Communication Measures? Policy Brief. Oslo: Norweigen Institute of International Affairs.

    [55] Horbyk, 2015.

    [56] Jainter, M., P.A. Mattsson. 2015. “Russian Information Warfare of 2014.” 7th International Conference on Cyber Conflict: Architectures in Cyberspace, 39-52.

    [57] Davis, C. “‘Grassroots’ Media Startup Redfish is Supported by the Kremlin,” The Daily Beast, June 19, 2018.

    [58] Ballacher, J.D., V. Barash, P.N. Howard, J. Kelly. “Junk News on Military Affairs and National Security: Social Media Disinformation Campaigns Against US Military Personnel and Veterans.” COMPROP Data Memo, 09 October 2017.

    [59] Schreckinger, B. “How Russia Targets the US Military,” Politico, June 27, 2017.

    [60] Starbird et al., 2017.

    [61] Shekhovtsov, 2018.

    [62] Lough, J., O. Lutsevych, P. Pomerantsev, S. Secrieru, A. Shekhovtsov. 2014. “Russian Influence Abroad: Non-state Actors and Propaganda.” Russia and Eurasia Programme Meeting Summary. Chatham House: The Royal Institute of International Affairs.

    [63] Bevensee and Ross, 2018; Grant Stern and Patrick Simpson have done great work researching Lozansky’s past at the blog, The Stern Facts.

    [64] US-Russia.org, “Think-Tank & American University.” The site was changed to conceal the names of the associates some time in 2018; McAdams’s Twitter profile can be seen by Google searching his full bio: “Executive Director, Ron Paul Institute for Peace and Prosperity. Hypocrisy hunter. Traditionalist. Tweets are mine alone and often rude.”

    [65] Young, C. “Putin’s New American Fan Club?” The Daily Beast, October 11, 2015. Michel, C. “Why Is This Russia ‘Expert’ Writing for an Anti-Semitic Outlet?ThinkProgress, February 16, 2018. Doctorow left the ACEWA in March 2017 after around two and a half years with the group he co-founded.

    [66] Michel, C. “How Putin Played the Far Left,” The Daily Beast, April 11, 2017.

    [67] Laruelle, 2016.

    [68] G. Doctorow, “Book Review: Alain de Benoist, ‘Contre Liberalisme. La société n’est pas un marché,’” GilbertDoctorow.com, May 14, 2019.

    [69] @ConsortiumNews, Twitter, January 11, 2019, 12:48PM, accessed June 10, 2019, https://twitter.com/consortiumnews/status/1083812955861540864.

    [70] Di Giovanni, Janine, “Why Assad and Russia Target the White Helmets,” New York Review of Books, October 16, 2018; Hasan, H. “’Fake News’: The Mainstreaming of Syria Conspiracy Theories,” Middle East Monitor, April 21, 2018; Lucas, S. “Who Are the White Helmets and Why Are They So Controversial?” The Conversation, October 7, 2016; Proyect, L. “Max Blumenthal and the Streisand Effect,” New Politics, March 14, 2018.

    [71] See DiResta et al., 2018, 97-8.

    [72] Lester, C. “The CIA Spy Who Became a Russian Propagandist,” The New Republic, May 14, 2018.

    [73] For more, including links, see Vagabond, “An Investigation into Red-Brown Alliances: Third Positionism, Russia, Ukraine, Syria, and the Western Left,” Ravings of a Radical Vagabond, January 15, 2018, also see Ross, A.R., “The Left and Right through Russian Political and Information Operations,” AlexanderReidRoss.net, November 19, 2018.

    [74] Flock, E. “After a Week of Russian Propaganda, I Was Questioning Everything,” PBS.org, May 2, 2018; Vázquez-Liñán, M. 2019. “The Political Discourse of the Kremlin in Spain: Channels, Messages, and Interpretive Frameworks,” in T. Hoffmann, A. Makarychev, eds., Russia and the EU: Spaces of Interaction, New York: Routledge.

    [75] The model was run on January 17, 2018, available at http://alexa.com.

    [76] See Appendix 1; Analysis processed on December 27, 2017

    [77] Starbird et al., 2017.

    [78] Ibid, 9.

    [79] DiResta et al., 2018.

    [80] Diresta, R., Grossman, S. 2019. Potempkin Pages and Personas: Assessing GRU Online Operations, 2014-2019. Stanford: Stanford Internet Observatory Cyber Policy Center.

    [81] Bobbio, N. 1994. Left and Right: The Significance of a Political Distinction, Trans, A. Cameron. Chicago: University of Chicago Press.

    [82] Mueller, R.S. 2019. Report on the Investigation into Russian Interference in the 2016 Presidential Election. Washington, DC: US Department of Justice.

    [83]McCarthyite,” Google Trends, Past 5 years, last searched on June 18, 2019.

    [84] Satter, R., D.; Butler, “Charges Undermine Assange Denials About Hack Origins,” AP, July 1, 2018; Mueller, 2018.

    [85] The Editors, “Against Neo-McCarthyism,” The Nation, July 27, 2016,

    [86]McCarthyite” and “McCarthyism,” Google Trends, Past 5 years, last searched on June 18, 2019.

    [87] Graham, D.A., “Trump’s Call for Russian Hacking Makes Even Less Sense after Mueller,” The Atlantic, March 27, 2019.

    [88] Transcript here: Hains, T., “Russia Expert Stephen Cohen: Trump Wants to Stop the New Cold War, but the American Media Just Doesn’t Understand,” RealClearPolitics, July 30, 2016.

    [89] Heuvel, K.v. “Democrats, Stay Out of Trump’s Gutter,” Washington Post, August 2, 2016,

    [90] Cohen, S.F. “Cold War, Détente, Neo-McCarthyism, and Donald Trump,” The Nation, August 3, 2016.

    [91] Johnson, A., “Trump’s Bigotry Reminds US Media of Anywhere but Home,” FAIR, July 29, 2016.

    [92] Bay, A., “Tailgunner Hillary and the Putin Hack,” Observer, July 28, 2016.

    [93]Greenwald: I Came to Russia to Combat Toxic View on the Country,” RT.com, July 6, 2018.

    [94] Agarwal, N., Al-khateeb, R. Galeano, R. Goolsby. 2017. “Examining the Use of Botnets and their Evolution in Propaganda Dissemination.” Defence Strategic Communications, NATO Strategic Communications Centre of Excellence, 2. 90-91; Starbird et al., 2018.

    [95] Raimondo, J., “To Fight Trump, Journalists Have Dispensed With Objectivity,” LA Times, August 2, 2016.

    [96] Unz is worth explicating for a moment, and not only for its impressive 163,703 average unique visitors per month in 2017. Developed by former editor of American Conservative, Ron Unz, after he controversially attacked Ivy League schools with claims that they prejudicially favor Jews, The Unz Review is a favorite of academic anti-Semite Kevin MacDonald and fascist David Duke. Unz also plays host to a regular blog from Steve Sailer, a well-known figure on the far right. Aside from these clear right-wing affinities, Unz has helped finance left-wing anti-Zionist publications like Mondoweiss and CounterPunch. The Unz Review’s top audience cross-overs include white nationalist sites VDare, Taki’s Mag, and American Renaissance, as well as Consortium News, The Saker, and Antiwar.com. Although his Antiwar.com displays such audience overlap, however, it is important to note that Raimondo himself does not have a byline or feature in the horizontal network of sites represented in Lozansky’s think tank.

    [97] Mueller, 2018.

    [98]Hillary Ally Accuses Green Party’s Jill Stein of Being Trump-like Russian Agent,” Sputnik News, August 8, 2016, ; “Voting for Anyone but Clinton Means You’re Obviously a ‘Russian Agent,’” Sputnik News, August 10, 2016.

    [99] Parry, R., “New York Times and the New McCarthyism,” Consortium News, September 7, 2016.

    [100] Larson, E., “Roger Stone Timeline Puts Trump’s Wikileaks Ties in Focus,” Bloomberg News, January 25, 2019.

    [101] See Panetta, G., “The Mueller Report Is Here—Here Are All the Known Contacts Between the Campaign and Russian Government-Linked People or Entities,” Business Insider, April 18, 2019.

    [102]Russian Propaganda Meddling in US Election: RT Charge Clinton Campaign With McCarthyism,” Euromaidan Press, August 18, 2016.

    [103]Nooscope: Media Concocts Conspiracy Theory About Putin’s New Mind Melting Weapon,” Sputnik News, August 22, 2016; Goodman, H.A., “Who Cares If Russia Leaks Clinton’s Emails? 5 DNC Officials Resigned For Cheating Bernie Sanders,” Huffington Post, August 22, 2016.

    [104] Assange: Clinton Campaign is Full of ‘Disturbing’ Anti-Russia ‘Hysteria,’” Sputnik News, August 26, 2016.

    [105] Raimondo, J., “The Campaign to Blame Putin for Everything,” Antiwar.com, August 31, 2016.

    [106] Greenwald, G., A. Goodman, “A New McCarthyism: Greenwald on Clinton Camp’s Attempts to Link Trump, Stein & WikiLeaks to Russia,” Democracy Now, August 31, 2016.

    [107] Takala, R., “Assange: US Media Is ‘Erecting a Demon’ By Supporting Clinton,” Washington Examiner, August 31, 2016.

    [108] Mueller Report, 46.

    [109] Sainato, M., “Clinton Never Does Anything Wrong, So Why Does She Lie So Much,” Observer, September 1, 2016; https://www.youtube.com/watch?v=UCajV4tUguM

    [110] McCarthyism of the Left? Clinton Supporters Use Anti-Russia Rhetoric to Bash Opponents,” RT.com, September 3, 2016.

    [111] Pollak, J.B., “Hillary Clinton’s Absurd McCarthyist Russian Conspiracy Theory,” Breitbart, September 6, 2016; Parry, R., op. cit.

    [112] McAdams, D., Twitter, September 26, 2016.

    [113] Sterling, R., “Ten Problems with Anti-Russian Obsession,” Consortium News, July 9, 2017; Whitney, M., “Seth Rich, Craig Murray and the Sinister Stewards of the National Security State,” Ron Paul Institute, May 20, 2017; Schneider, A., “Appeals Court Reinstates Lawsuit Against Fox News Over Seth Rich Story,” NPR, September 13, 2019.

    [114] Clemons, S., D. Balz, “Clinton Holds Lead Over Trump in New Poll, But Warning Signs Emerge,” Washington Post, September 10, 2016.

    [115] Greenfield, J., “How Hillary’s Very Bad September Could Be Very Good for Her in November,” Politico, September 30, 2016.

    [116] CNN/ORC Poll 14, September 26, 2016, https://i2.cdn.turner.com/cnn/2016/images/09/27/poll.pdf; Agiesta, J. “Hillary Clinton Wins Third Presidential Debate, According to CNN / ORC Poll,” CNN, October 20, 2016; Agiesta, J, “Post-Debate Poll: Hillary Clinton Wins Round One,” CNN, September 27, 2016.

    [117] Enten, H., “How Much Did WikiLeaks Hurt Hillary Clinton,” FiveThirtyEight, December 23, 2016; Kennedy, C., M. Blumenthal, S. Clement, J.D. Clinton, C. Durand, C. Franklin, K. McGeeney, L. Miringoff, K. Olson, D. Rivers, L. Saad, E. Witt, C. Wlezien, An Evaluation of 2016 Election Polls in the US, American Association for Public Opinion Research, May 4, 2017.

    [118] New Knowledge, 2018; Mueller, 2019.

    [119] Haiphong, D., “Hillary Clinton’s Neo-McCarthyism and the Real Father of ‘Extreme Nationalism,’” Black Agenda Report, September 21, 2016. It is also interesting to note that Black Agenda Report writer Margaret Kimberly is also close to the Workers World Party and its front groups, having joined a delegation to the Anti-Globalization Movement of Russia.

    [120]When Hillary Clinton Gets Scared She Plays the Russia Card,” Sputnik, September 28, 2016.

    [121] Michel, 2017.

    [122] Ioffe, J., “The Real Story of Donald Trump, Jr.,” GQ.com, June 21, 2018.

    [123] Jackson, H., P. Helsel, J. Meyer, M. Alba. “Roger Stone Calls Claims of WikiLeaks Collusion ‘Categorically False,’” NBC News, October 12, 2016.

    [124] Hsu, S.S., Weiner, R., Zapotosky, M. “Roger Stone guilty on all counts of lying to Congress, witness tampering,” Washington Post, November 15, 2019.

    [125] Horvat, S., “The Cyber-War on WikiLeaks,” CounterPunch, October 18, 2016; Moran, B., “I Am Vladimir Putin: The First Victim of McCarthyism 2.0,” RT.com, October 18, 2016.

    [126] Stone, R., “Stone: Wikileaks, Mike Morell, Russia, and Me,” Breitbart, October 19, 2016.

    [127] Parry, R., “The Democrats’ Joe McCarthy Moment,” Consortium News, October 19, 2016,. Norton, B., Twitter, October 19, 2016, https://twitter.com/BenjaminNorton/status/788915185016836096. Norton was a part of the left-wing GrayZoneProject, whose founder, Max Blumenthal, would later call “Russiagate” a “vicious backlash… against Trump’s moves toward detente.” A regular guest on Russian media, Blumenthal had attended the December 2015 anniversary gala for RT along with Jill Stein, conspiracy theorist Ray McGovern, and Mike Flynn, and followed the Kremlin’s line regarding the Syria Civil Defense (also known as the White Helmets), conflict in Ukraine, and other geopolitical issues. GrayZoneProject’s work on the White Helmets was significant enough to assist AlterNet in featuring prominently in Starbird et al., 2018. See Giovanni, J.D., “Why Assad and Russia Target the White Helmets,” New York Review of Books, October 16, 2018.

    [128]Clinton Using Anti-Russia Red-Baiting Not Seen Since Days of McCarthyism,” RT.com, October 23, 2016; Doctorow, G., “Questioning the Russia-Gate ‘Motive,’” Consortium News, December 18, 2017.

    [129] Raimondo, J., “Anti-Russian Hysteria and the Political Elites,” AntiWar.com, October 2, 2016; Brenner, M., “American Foreign Policy in the Post-Trump Era,” CounterPunch, October 28, 2016.

    [130] Schindler, J.R., “McCarthyism 2.0 Has Infected the Democrats,” Observer, November 1, 2016; “Washington Fails to Prove Russia Interfered in US Elections in ‘Big Way,” Sputnik News, November 2, 2016.

    [131] Weiss, P., “Media Reports that Russians Are Behind Email Leaks Are Official Stenography—Carden,” MondoWeiss, November 5, 2016; Barrett, P., D. Kumar, “The Art of Spin,” Jacobin, November 7, 2016.

    [132] Kurtzleben, D., “Here’s How Many Bernie Sanders Supporters Ultimately Voted for Trump,” NPR.org, August 24, 2017,

    [133] For instance, the calls of Stephen F. Cohen of The Nation and the ACEWA, for a “multipolar world” were published in Sputnik News. See “Washington’s Refusal to Embrace Multi-Polar World is an Obstacle to Peace,” December 5, 2019,.

    [134] Regarding Venezuela, in an article co-written with RT host Dan Cohen, GrayZone founder Max Blumenthal cited GlobalResearch writer William Engdahl’s conspiracy theories about the “oily hands” of George Soros pertaining to Serbian pro-democracy group Otpor, see Cohen, D. and Blumenthal, M. “The Making of Juan Guaido: How the US Regime Change Laboratory Created Venezuela’s Coup Leader,” GrayZoneProject, January 29, 2019. Blumenthal also attempted to tie Engdahl’s idea of Otpor to Hong Kong protestors, see @MaxBlumenthal, Twitter, August 12, 2019, 10:00PM, Accessed January 6, 2020, https://twitter.com/MaxBlumenthal/status/1161140387769200640. Regarding Xinjiang, GrayZone authors repeatedly attempted to downplay reports of mass detention centers and discredit investigations into them, see L. Proyect, “A Reply to Ben Norton and Ajit Singh’s Hatchet Job on the Uyghers,” Louis Proyect: The Unrepentant Marxist, December 15, 2018; see also @JimMillward, Twitter, January 3, 2020, 12:45PM, Accessed January 6, 2020, https://twitter.com/JimMillward/status/1213199645079416835. Regarding Syria, GrayZone authors have promoted a number of discredited reports, including attacking the White Helmets as an Al Qaeda front group, see Hamad, S.C., Katerji, O. “Did a Kremlin Pilgrimage Cause Alternet Blogger’s Damascene Conversion?Pulse, August 22, 2017.

    [135] C. Ecarma, “Tucker Carlson Stunned When Guest Says ‘No Evidence’ Russia Hacked DNC,” Mediate, December 4, 2019.

    [136] @conspirador0, Twitter, December 19, 2019, 3:03PM, Accessed January 6, 2020, https://twitter.com/conspirator0/status/1207798734102220800.

    [137] Baumgartner, J. PushShift.io, search conducted January 10, 2020.

  • Robert Topinka — “Back to a Past that Was Futuristic”: The Alt-Right and the Uncanny Form of Racism

    Robert Topinka — “Back to a Past that Was Futuristic”: The Alt-Right and the Uncanny Form of Racism

    Robert Topinka

    This essay has been peer-reviewed by “The New Extremism” special issue editors (Adrienne Massanari and David Golumbia), and the b2o: An Online Journal editorial board.

    There are reduced expectations for the younger generation, and this is the first time this has happened in American history. Even if there are aspects of Trump that are retro and that seem to be going back to the past, I think a lot of people want to go back to a past that was futuristic—The Jetsons, Star Trek. They’re dated but futuristic.

    —Peter Thiel, quoted in Dowd (2017)

    In the scramble to explain Donald Trump’s victory in the 2016 presidential election, then-campaign chief executive Stephen K. Bannon’s claim to a Mother Jones reporter that Breitbart under his editorship was a “platform for the alt-right” (Posner 2016) generated widespread attention in mainstream media publications.[1] A rash of alt-right “explainers” appeared that attempted to familiarize the uninitiated with this so-called movement by outlining the obscure intellectual roots of the alt-right’s seemingly inscrutable meme-driven cultural politics. This paper begins from the premise that the alt-right is not a movement but a reactionary ideology, a “bursting forth of anti-PC cultural politics,” better understood as an ideological “milieu” rather than a movement (Nagle 2017, 19 & 18). Through an analysis of alt-right meme practice and neoreactionary theory, I will show in what follows that the intellectual innovation of the alt-right and its neoreactionary co-travelers is to attach white identity politics to a critique of modernity that turns postcolonialism on its head. Where the latter attacks racism for compromising the democratic promise, the former attacks democracy for compromising the white race’s promise, which is to accelerate capitalism to the lost Hobbesian future of the CEO-King, a vision implied in Peter Thiel’s words quoted in the epigraph to this article. Neoreactionaries have resurrected nineteenth-century notions of racial degenerationism and race as civilizational index, sutured them to techno-futurism, and deployed this monstrous racist hybrid in the form of what look on the surface like left and postcolonial critiques of modernity. The components of this thinking are familiar, but this precise combination is novel. The intellectual and aesthetic practice of the alt-right can thus be described as uncanny: strange but entirely familiar, a return in the present of a repressed past. In short, the alt-right’s newness is a symptom of its oldness.

    This argument draws on Corey Robin’s (2013) analysis of two key features of reactionary ideology, which, Robin argues, seeks to restore a lost past to a fallen present, and does so precisely by attacking the present on its own terms. This reactionary war against contemporary culture therefore tends to assume the aesthetic form of this culture—an immanent critique from the right that attacks the present culture to restore a past it has lost. Adopting Robin’s framework, I examine the attack on the present in the form of alt-right meme culture and the neoreactionary proposal for restoring a lost past.

    Neoreactionaries have a name for the structure of the fallen present: the “Cathedral,” the term Curtis Yarvin (writing as the blogger Mencius Moldbug) coined to describe the academics and mainstream journalists who preach the official “faith” of political correctness (2008a). The notion bears resemblance to the “propaganda model” (Herman and Chomsky 1988) of mass media, but instead of mainstream media and academia colluding with capital, they are preventing its flourishing. In its broad contours if not in its politics, this “Cathedral” critique resonates with left critiques of identity politics and diversity discourse, both of which are central to what Jodi Dean calls “communicative capitalism,” or the form of capitalism that captures resistance by materializing practices of agency, participation, and diversity in communication technologies (Dean 2002, 2009). Left academics therefore find themselves united with corporate capital around “enthusiasm for diversity, multiplicity, and the agency of consumers” (Dean 2009, 9), a state of affairs that has led many on the left to call for a rejection of identity politics. Hence Nagle, in her important if controversial work on the emerging reactionary ideologies, argues that the alt-right opposes “the new identity politics” of liberal online spaces like the social blogging network Tumblr that normalize “anti-male, anti-white, anti-straight, anti-cis rhetoric” on the “cultural left” (Nagle 2017, 68).

    I want to suggest here, though, that whatever the merits of identity politics as a scholarly approach or political strategy might be, the alt-right critique of identity politics is only the first reactionary gesture—the immanent critique of the present. The second move—the restoration of the lost past—does far more than violate the terms of diversity discourse; it seeks to install race as an interface that gathers humans in a global frame and sorts them hierarchically. Mobilizing memes as the aesthetic form of reaction, the alt-right popularizes this racial interface. Richard Spencer’s slogan—“race is real, race matters, race is the foundation of identity” (Caldwell 2016)—seeks to formalize racism as a political strategy, appropriating diversity discourse to claim white nationalism as a protected identity formation. Racist exclusion is the fulcrum of the proposed political order.

    The uncanny is a useful figure for analyzing the reactionary attempt to restore a lost past. This formal racism is uncanny in the strict sense Freud (1919) defines the term: the appearance of “something long familiar” that was estranged “only through being repressed” (148).  The appearance of this estranged object motivates ideological attempts to “integrate the uncanny” and “assign it a place” in a fallen present (Dolar 1991, 19). By focusing on the alt-right’s immanent critique of identity politics, we allow the alt-right to direct us to the “place” in the fallen present that needs critiquing, all the while missing the lost past that the alt-right seeks to restore. As a figure of encounter with the present, the uncanny directs us to the formal practice of assigning a place.

    I begin with the first reactionary gesture—immanent critique—by examining the meme as a formal manifestation of what Dean calls communicative capitalism, and therefore as an entirely familiar form, even if the content of alt-right memes is bizarre. I then turn to the second reactionary gesture—the restoration of the lost past—by turning to the intellectual roots of the alt-right, focusing on Bannon’s summer of 2014 speech at a Vatican conference and its resonance with the neoreactionary thinkers Mencius Moldbug and Nick Land, whose form of uncanny racism I will describe. The connection extends beyond shared sympathy: Yarvin’s start-up counts the Trump-supporting Thiel as an investor (Pein 2014), and Yarvin reportedly communicated through an intermediary with Bannon while the latter was still Trump’s Chief of Staff (Johnson and Stokols 2017). I conclude by suggesting how attention to ideological form makes it possible to critique reactionary ideology without replicating the first reactionary gesture and arriving at the same place of critique that reactionary ideology selects, a danger that haunts any attempt to contextualize reaction.

    First, a brief note on terminology: the alt-right is a contested term, but is best understood as a shorthand for anti-politically correct reactionary ideology that developed its meme aesthetic in message boards, particularly 4chan (see Nagle 2017, 12 & 19). Neoreactionary thinking is a specific intellectual tradition that influences many alt-right adherents. This paper does not seek to define the alt-right, and indeed such definitional questions tend to impose a misreading of the alt-right as a coherent movement rather than a reactionary ideology. Nor does this paper deny the existence of extreme right organization (Berlet and Lyons 2000; Berlet 2004); rather, it seeks to analyze the “metapolitics” (Lyons 2017) of an ideological “fascist creep” (Ross 2017).

    Memes and the Allegorical Interface

    After Trump’s 2016 victory, alt-right partisans began claiming the election as a turning point in a meme war that most mainstream audiences nevertheless knew little about until mainstream journalists began publishing “explainers” on the subject.  A journalistic genre of recent vintage, the “explainer” responds to the perpetual news and commentary stream by expanding the nut graph into a contextual framework for understanding complex or obscure issues, stories or trends, allowing those who find themselves “out of the loop” to “grasp the whole” of the story (Rosen 2008). The alt-right, with its cornucopia of obscure memes and references—from the mystical “meme magic” of the pseudo-religious Cult of Kek (more on this below) to the infamous Pepe the Frog to racist approximation of African American Vernacular English of “dindu nuffin”—would seem to demand the explainer treatment, particularly for those who discovered the alt-right only after Trump’s hiring of Bannon brought the alt-right to mainstream attention. As I show below, mainstream explainers tend to attempt to uncover the ostensibly obscure symbolism of alt-right memes.

    Before turning to the explainers, though, it is necessary to attend to the meme and its function in reactionary ideology. The critical impulse is to reveal that which ideology conceals, but the alt-right does not conceal its racism; there is no cover (Topinka 2018). Instead, there is an attempt to repurpose the form of communicative capitalism to critique the present. As a form, the meme is ideally suited to such a task. The meme form encourages inclusion, participation, and bricolage—all the tools once associated with emancipatory politics and now absorbed into communicative capitalism. In this sense, the meme offers a perfect reactionary tool: reappropriative in its form, it reacts against the present by repurposing it.

    Indeed, the meme is a privileged form of communicative capitalism; it is an allegory of exchange, where culture exits only to be repurposed, and where the symbolic submits to circulation. Although their content may appear obscure, the form of alt-right memes is entirely familiar; in this sense, they are uncanny allegories of communicative capitalism.  Building on and contesting the media formalism of Lev Manovich and the hard media determinism of Friedrich Kittler, Alexander Galloway’s (2012) recent work on control allegories argues that media cannot be reduced to their technical predicates—storing, transmitting, and processing—or understood as “objects” bearing a set of formal characteristics that afford certain determinant effects. Galloway (2012) proposes the notion of the “interface” to examine media as forms that inaugurate sets of practices. Mediation is therefore a “process-object” (46), a space of flow, transformation, and transition where the “inside” of technical media encounters the “outside” of the social world. This encounter between technical media and social technique is, for Galloway, an allegory of how contemporary power works: technical apparatuses tend to encourage sets of practices that produce a flexible, modular, and endlessly transformable form of power.

    A technical apparatus might encourage a reactionary response as well. Consider Urbit, the “personal sever” created by Curtis Yarvin, also known as Moldbug, the neoreactionary blogger. The Urbit interface inserts an “opaque layer” between the user and the combination of cloud services users rely on (Wolfe-Pauly 2017). Rather than outsourcing computing to cloud services, Urbit offers general purpose personal server that “holds your data; runs your apps; wrangles your connected devices; and defines your secure identity” (Wolfe-Pauley 2017). Urbit seeks to reclaim the sovereignty that Benjamin Bratton (2016) argues has been vested in “the Stack” of computing and cloud services (particularly Facebook, Google, and Amazon) that now comprise planetary-scale computation. As creators Galen Wolfe-Pauly and Yarvin suggest, Urbit restores digital independence and reclaims sovereignty by returning to users exclusive control over their data. Instead of more participatory culture—“toiling on Mark Zuckerberg’s content farm” (Yarvin, quoted in Lecher 2017)—Urbit offers what neoreactionaries call “exit.” It is software as an allegory for the neoreactionary age.

    The meme form relies on participation from users competent in digital remixing. To meme is to participate through reappropriation. Scholars have tended to read this participatory reappropriation as democratizing and politically liberating (Coleman 2014)—even, at times, when meme practice becomes explicitly racist (Phillips 2015, 97).[2] Yet moving too quickly from technique to politics risks misunderstanding both. Amidst the recent attention in mainstream culture given to memes forged on the website 4chan’s message boards, it is also tempting to claim that “4chan invented the meme as we use it today” (Beran 2017). However, the meme form emerges from message board formats rather than any particular community. Börzsei (2013) thus traces the meme’s genealogy to Usenet, where meme use signals familiarity with message board discourse and offers a means of performing digital competence. Memes emerge from a constellation of interfaces—photo editors, image hosting sites, meme generators for image macro memes, and message boards—that encourage exchange, appropriation, and repurposing. As such, the meme is an allegory for communicative capitalism, which does not capture each instance of resistance through cultural reappropriation so much as engulf resistance in its very form.

    Memes function through deixis: they signal location in a culture, relying on in-group agreement for understanding.  The meme operates through the digital media aesthetics of the “stream” (Lovink 2016), where the signaling of links in circulatory networks replaces symbolic representation. This accounts for the uncanny familiarity of alt-right memes, since their obscurity requires laborious explanation to “understand;” that is, of course, unless one already knows the references. But the obscurity to outsiders is a basic function of the meme form itself. Consider the “Most Interesting Man in the World” meme, an example of the image macro, which in turn provides the basic grammar for the meme: an image, typically drawn from popular culture, is overlaid with text, which itself typically references popular culture or tropes from internet culture (the image might be also be drawn from a viral video, but, as Shiffman (2011) argues, something that “goes viral” does not become a meme unless it becomes the subject of imitation and transformation).

    most interesting man internet explorer meme

    This meme imitates the performed cultural sophistication of the “most interesting man” but transforms it to apply to internet culture, where no geek would be caught using Internet Explorer. Even such a banal meme as this requires some familiarity with a range of cultural discourses and figures: the “Silver Fox,” the Latin lover, and geek culture. This meme is as strange as any alt-right meme, and equally void of symbolism. It is a tethering of cultural domains, the formal manifestation of the reappropriation that dominates internet culture and communicative capitalism. By ignoring the meme form, the explainers approach the alt-right as inscrutable, when in fact the alt-right practices a vernacular aesthetic form. To be sure, alt-right memes rely on a relatively esoteric referential repertoire, but the form in which this repertoire appears—the meme, an allegorical form of communicative capitalism—is entirely familiar.

    The Alt-Right Explainer

    Capitalizing on Breitbart’s connection to Trump through Bannon, Allum Bokhari and Milo Yiannopolous (2016) published “An Establishment Conservative’s Guide to the Alt-Right” on Breitbart, an article that helped establish the generic conventions for the alt-right explainer: ride the momentum of the tenuous links between the alt-right and Donald Trump, identify the intellectual base (including neoreactionaries, especially Moldbug), point up the contrast with two of the main wings of mainstream American conservatism (anti-globalization, anti-theocracy), and demystify “meme magic” by explaining what memes—especially Pepe the Frog—mean. Similar explainers soon echoed in the nave of the “Cathedral.” The Daily Wire, the Weekly Standard, the National Review, Vox, and The New York Times published explainers following Breitbart’s pattern, as did the neo-Nazi Daily Stormer. Citing the left’s purported culture war victory, the Weekly Standard claims that the alt-right’s racism is merely a rhetorical response to the “left’s moralism” (Welton 2015), and the New York Times explainer (an op-ed by Christopher Caldwell, a senior editor at the Weekly Standard) emphasizes that alt-right racism is partly a result of the undue expansion of what it means to be “racist” (Caldwell 2016), an expansion Caldwell redresses by carefully distinguishing malignant white supremacists from the purportedly more benign white nationalists. In the face of such prevarication, the Daily Stormer’s “Normies’ guide to the alt-right” makes for bracing reading (Anglin 2016). Although it follows the generic conventions Breitbart established, it rejects the latter as a latecomer, claims racism as the fundamental fulcrum of alt-right ideology, and calls racist trolling a form of “culture-jamming” directed against so-called “normie” culture (Anglin 2016). The Daily Stormer, unfortunately, sees things more clearly than the “Cathedral” on this score. This racist trolling takes form in the meme, which becomes a mechanism of ideological assault and community-building.  

    Hillary Clinton’s campaign famously responded to one such meme—shared most prominently by Donald Trump, Jr. and Roger Stone—that featured a photoshopped film poster for The Expendables, retitled as “The Deplorables,” with the original actors’ heads replaced with a number of prominent Trump supporters during the 2016 presidential campaign: Roger Stone, Ben Carson, Chris Christie, Eric Trump, Mike Pence, Rudy Giuliani, Donald Trump, Jr., Alex Jones, and Milo Yiannopolous. Trump is the central figure in the image. Hovering over his left soldier, Pepe the Frog looks smugly on, his red-blond hair coiffed in Trump’s signature style (Chan 2016). The photoshopping is clumsy, and the film referenced is archetypical Hollywood mediocrity, but to explain this meme is to marvel at the range of discourses it summons: from the visual and textual pun on The Expendables—which is in turn a play on Clinton’s dismissal of Trump supporters as belonging in the “basket of deplorables”—to the visual enrollment in Trump’s campaign of Pepe the Frog himself, whose bizarre internet career has by now been thoroughly chronicled.[3] The meme sutures a complex intertextual tissue, with each reference signaled on the aesthetic surface of the meme.

    The explainer genre encourages a “hermeneutics of suspicion” (Ricoeur 1970) that seeks to wrest some underlying meaning from the meme. The Clinton campaign formalizes its explainer of this meme as a question-and-answer session between the innocent and the knowing: “Who is that frog standing directly behind Trump? / That’s Pepe. He’s a symbol associated with white supremacy.  / Wait. Really? White supremacy?” (Chan 2016). The dialogue falls into the trap of attempting to demystify Pepe. The Clinton campaign approaches the meme with a surface-depth aesthetic model, asking what the meme symbolizes, and this representational reading misrecognizes the meme form. As a result, the explainers fail to reckon with the uncanny familiarity of these ostensibly obscure aesthetic forms. As is often the case in critical theory, the explainer positions the audience as the innocent questioner in the Clinton campaign’s explainer—What? Really? A white supremacist frog? The alt-right is truly esoteric! Hence the headline of the New York Times explainer: “What the Alt-Right Really Means” (Caldwell 2016). Or the Vox headline for its explainer: “The Alt-Right Is Way More Than Warmed-Over White Supremacy. It’s That, but Way Way Weirder” (Matthews 2016). Or from the Huffington Post: “My Journey to the Center of the Alt-right” (O’Brien 2016). These headlines suggest that the alt-right’s racist ideology is obscure (even though it has always been a feature of American politics) and that its aesthetic practices are inscrutable (even though the meme is a primary aesthetic form of participatory media). Thus the Weekly Standard blames the alt-right on the “left’s moralism” and the New York Times diagnoses the undue expansion of the meaning of “racist” as the cause of the alt-right’s reactionary politics. By failing to reckon with aesthetics of the meme form, these “explainers” unwittingly redeem “meme magic” and its racist politics as something obscure and inscrutable rather than familiar and intractable.

    As an allegorical form of communicative capitalism and the aesthetics of the “stream” (Lovink 2016), the meme operates by signaling links—including to racist subcultural formations—rather than by encoding symbolic representation. Updating for the digital age Richard Dawkins’s 1972 notion of memes as the genetic expression, selection, and variation of cultural units, Limor Shifman (2012) offers a rigorous definition of memes as “building blocks” of complex cultures that propagate quickly, reproducing through imitation and transformation (189). A form of Henry Jenkins’s “spreadable media” (Jenkins et al 2013), memes exist in circulation, transforming through “remixes” (Wiggins and Bowers 2015) that blend cultural domains and generate the meme’s circulatory momentum. This remixing and repurposing wrenches objects from their cultural domain, creating a new, thickly referential memetic context. The meme is thus a form that transforms in circulation. To “get” the meme, one has to recognize both the cultural domain the meme references and how the meme is dislocating that cultural domain. Although memes are thickly referential, with dizzyingly complex circulatory histories, they are not typically rich hermeneutic texts. They signal and enact cultural convergence, but they do not symbolize it. Hence the awkwardness of the “hermeneutics of suspicion” the Clinton campaign brings to Pepe. Those who use Pepe in white supremacist memes do not smuggle him in as a covert symbol. His appearance signals a trajectory of transformation in circulation, not a symbolic repertoire. The Clinton campaign is thus right to associate Pepe with white supremacy but wrong about the meme, which signals circulation without symbolizing.

    By “unmasking” political correctness as the true cause of racism, mainstream explainers follow the first reactionary gesture, repeating the contours of the reactionary immanent critique. In a widely shared Medium post, Dale Beran claims that Pepe, the “grotesque, frowning, sleepy eyed, out of shape, swamp dweller, peeing with his pants pulled down because-it-feels-good-man frog” represents in an ideology that “steers into the skid of its own patheticness. Pepe symbolizes embracing your loserdom, owning it” (Beran 2017). This attempt at a hermeneutics of Pepe ignores that the alt-right does not make memes out of the “feels good man” Pepe; the alt-right Pepe wears a smug smile, openly declaring his troll status. Such a pathos-laden reading of “steering into the skid” shares with Laurie Penny’s (2017) reading of Yiannopolous’s followers as duped “Lost Boys” a tendency to position the “loser” status of the geek (the archetypal perpetual virgin housed in his parents’ basement) as an alibi for misogyny and white nationalism. Indeed, Beran claims the left’s “radical idea of sexual-difference-as-illusion,” which is “meant to solve the deplorables’ problem” by “dispelling it as a cloud of pure ideas” is in fact an “Orwellian” declaration to “these powerless men” that “‘There’s no such thing as your problem!’” (Beran 2017). Beran’s critique here echoes Nagle’s criticism of the “anti-male, anti-white, anti-straight, anti-cis rhetoric” on the “cultural left” (Nagle 2017, 68). It is certainly possible to criticize such rhetoric, and reflexivity is surely a crucial political practice. But it is also notable that these critiques replicate the reactionary gesture: the left has won the culture war, diversity is ascendant, and the straight cisgender white male has lost his position—political correctness is everywhere run amok. The left therefore becomes the cause of the alt-right, and alt-right’s reactionary thinking becomes justified, if misguided. Indeed, these “Lost Boys,” dispossessed by the regime of political correctness, have also lost agency, and their hateful meme magic is a mere symptom of this fall. The critical impulse is to unmask the discourse by assigning it a context, but this is precisely its weakness in its approach to reactionary ideology. The alt-right’s blatantly racist discourse offers little to unmask. Its esoteric memes turn out to be banal cultural references. Unmasking its discourse tend to replicate the first reactionary gesture by arriving at the same place—the same cultural context—to be targeted for immanent critique.

    Reactionary Critical Theory

    I turn now to the second reactionary gesture—the restoration of the lost past. Alt-right and neoreactionary racism is uncanny—old and out of place, yet entirely familiar. Attending to the uncanny as a figure of ideology—an attempt to assign a place to that which is out of place—allows an approach to reactionary ideology that does not replicate the gesture of its immanent critique.

    Neoreactionary ideology tends to adopt the form and style of critical theory. Of course, neoreactionary thinker Nick Land was once a celebrated academic critical theorist, particularly in the UK, where he became something of a cult figure for his “dark Deleuzian” capitalist accelerationism and experimental theory-fiction, which he developed as part of the Cybernetic Culture Research Unit at the University of Warwick in the 1990s.[4] The infamous reactionary blogger Mencius Moldbug also offers a critical genealogy of modernity on his Unqualified Reservations blog, particularly in the fourteen-part “Open Letter to Open-Minded Progressives” (2000a-d &c). Land’s “Dark Enlightenment” text attempts to formalize Moldbug’s prolific if rambling blogposts into a neoreactionary theory of capitalist acceleration grounded in a despotic sovereign political order. Moldbug and Land follow the form of a left and postcolonial critique of modernity, but turn the critique on its head: the modern promise of equality and democracy was not compromised (by slavery, colonialism, and capitalism); the promise is itself the compromise that prevents capitalism’s flourishing. Modern notions of equality legitimate any grievance as oppression, and democracy compels the state to recompense any grievance claim. Democracy and equality therefore combine to promote personal failure. Neoreaction seeks to replace democratic voice with exit, or the right to leave any polity at any time, and to restore sovereignty in the figure of a CEO-King who seeks only to maximize value and therefore to accelerate capitalism. Race serves a crucial function in this theory: ministered to by the “Cathedral,” race mediates between citizens and state, sanctioning grievance claims and incentivizing dysfunction. However, by properly reprogramming race through neo-eugenics rather than modern notions of equality, it could become the accelerationist motor capable of restoring the lost future of capitalist sovereignty before its corruption through enforced diversity.

    The obsession with restoring lost ethnic sovereignty links the more abstruse neoreactionary thinkers with populists such as Bannon, who also adopt the form of left critique to advance reactionary thinking. Although Bannon’s status as a political star did not long outlive his tenure in Trump’s White House, which ended on August 18, 2017, he remains a pivotal figure for his role in linking the openly fascist politics of figures like Aleksander Dugin and Julius Evola with mainstream political discourse. In his 2014 speech to a conference in the Vatican, Bannon channels left critical theory, citing Marx in a critique of the “Objectivist School of libertarian capitalism,” which seeks to “make people commodities, to objectify people” (Bannon, quoted in Feder 2016). Identifying a “crisis in the underpinnings of capitalism,” he diagnoses the post-crash bailout as symptomatic of a system that favors elites over the working classes (Bannon, quoted in Feder 2016). As a reactionary, though, Bannon proposes to rescue the future by restoring the past. Bannon praises Vladimir Putin, and his “advisor [Aleksander Dugin] who harkens back to Julius Evola” for “standing up for traditional institutions” and national sovereignty (Bannon, quoted in Feder 2016). Acknowledging Evola’s fascism, Bannon nevertheless argues that “people want to see sovereignty for their country, they want to see nationalism” and a return to the time of America’s founding when “freedoms were controlled at a local level” rather than by elites in global command centers such as New York, London, and Berlin (Bannon, quoted in Feder 2016). Bannon’s thinking here precisely follows the reactionary paradigm Robin outlines: Bannon develops a withering critique of the present order—one that overlaps in places with left critiques of finance capital—and offers as a solution the restoration of a fallen order.[5] Although they distance themselves from populist fascists like Bannon, Land and Moldbug share the same reactionary preoccupation. Land’s systematization of Moldbug sketches a program for fulfilling Bannon’s desire for sovereignty. This program relies on race as a formal explanatory category—a mode of immanent critique—and an interface that ran reconfigure the political order, assigning a place for the lost future of the CEO-King.

    The Cathedral and History

    As I have argued, following Robin (2013), reactionary politics combines two gestures: first, an immanent critique of the present, and second, a call to restore a lost past. This impulse surfaces in racist meme culture, but it receives a more rigorous treatment in Land and Moldbug, both of whom wage a critique of the present in service of a resurrection of the past. I turn now to the neoreactionary “Cathedral” critique—the first reactionary gesture—in order to show how it sanctions a call for a return in the present to neo-Victorian racism—the second reactionary gesture.

    Land and Moldbug are profoundly lapsarian thinkers. For them, progressivism—the conspiracy the “Cathedral” sustains—is the fall that obscures and indeed encourages the degeneration of the races. Land (2013) argues that the progressive Enlightenment follows the “logical perversity” of “Hegel’s dialectic,” enforcing the “egalitarian moral ideal” through progressivism’s sustaining formula: “tolerance is tolerable” and “intolerance is intolerable.” This formal structure guarantees a “positive right to be tolerated, defined ever more expansively as substantial entitlement” (Land 2013). If progressivism is the fall, tolerance is the juggernaut that tramples any attempt at ascent. For Land, the American Civil War is a moment of original sin that that “cross-coded the practical question of the Leviathan with (black/white) racial dialectics” (Land 2013). Of the Civil War, Land writes:

    The moral coherence of the Union cause required that the founders were reconceived as politically illegitimate white patriarchal slave-owners, and American history combusted in progressive education and the culture wars. If independence is the ideology of the slave-holders, emancipation requires the programmatic destruction of independence. Within a cross-coded history, the realization of freedom is indistinguishable from its abolition. (Land 2013)

    The Civil War thus installs a “cross-coded” history running on parallel historical tracks between progressive and dark enlightenments, emancipation and independence, voice and exit. This genealogy allows Land to identify a formal mechanism that propels the “only tolerance is tolerable” formula of the Progressive Enlightenment. The anachronistic insertion of “progressive education” and the “culture wars” into the stakes of the Civil War does not trouble Land because his analysis is formal rather than historical: the “cross-coded” history leads inexorably to progressivism, which in turn functions as a transhistorical epistemological and ontological force. Hence Moldbug claims, bizarrely, that Harvard’s “progressive” curriculum has not changed in 200 years, that British politics has been moving steadily left for 150 years, and that progressives—among whom he includes all mainstream Western politicians—have no enemies to the left (Moldbug 2008a).

    The “Cathedral” conspiracy therefore assigns a context for reaction. If neoreactionary thinking appears to be out of place, it is only because of the long reign of progressive dogma. The reactionary desire for a lost past follows close behind. Moldbug thus routinely cites the pre-1922 texts available on Google Books to pierce the “Cathedral” veil, approvingly linking, for example, to Nehemiah Adams’ 1854 account of his trip to the south, where he found himself surprised to find the slaves “were all in good humor, and some of them in a broad laugh” and charmed by the “unbought” friendliness of slaves (Adams 1854). Elaborating on the dubious claim that the “neat thing about primary sources is that often, it only takes one to prove your point,” Moldbug brags that high school students “won’t be assigned the primary sources I just linked to” (Moldbug 2008d). He cites the same source in a post defending and indeed advocating Thomas Carlyle’s view on slavery, suggesting that those who view slavery as “intrinsically evil” would “quickly change their tunes if forced,” like Adams, “to function in an actual slave society” (Moldbug 2009). The “Cathedral” conspiracy excuses Moldbug from evaluating Adams’ account, or from consulting the numerous contemporary accounts of slavery’s evils. If high school students wouldn’t be assigned it, that’s only because it violates “Cathedral” dogma. And since Adams’ account predates the Civil War (though not Enlightenment itself), it is therefore more likely to see the truth before the fall. Piercing the mists of this transhistorical progressivism, we see that “Not all humans are born the same, of course, and the innate character and intelligence of some is more suited to mastery than slavery. For others, it is more suited to slavery” (Moldbug 2009). To take the measure of these aptitudes, Moldbug turns to an uncanny form of racism that functions as an interface for gathering and sorting human populations.

    Race as Interface

    Land and Moldbug accept race as a means of categorizing human aptitude within a global hierarchy. This notion of race plays a crucial role in their thinking, which describes the following racial dynamic: Insofar as progressivism incentivizes inaptitude, it also encourages racial degeneration. This is race as a technology, as Wendy Chun (2009) has described: race has particular affordances for enframing human populations, and this enframing shapes the contours of social and political orders. Extending Galloway, this is race as interface, as a form that gathers humans into a global frame and sorts them hierarchically (see also Weheliye 2014).

    Land and Moldbug’s uncanny racism resurrects a notion of race as an interface for gathering and sorting global populations first deployed in late Victorian eugenics. Like the eugenicists, Land and Moldbug rely on race as a mean of categorizing humans based on their biologically determined aptitude.  In 1869, Francis Galton called this aptitude “hereditary genius,” and offered it as a scientific explanation for the advance of certain civilizations over others, with Europeans, of course, at the apex of racial hierarchy (Galton 1869). Land and Moldbug adopt a range of figures (although no trained geneticists) in articulating a new version of race science called “human biodiversity,” which includes the relatively banal argument that humans are not neurologically uniform coupled with the dubious and insidious claim that this “biodiversity” can be best measured by plotting genetically-determined racial categories to IQ distribution.[6] Yarvin makes this argument without his typical circumlocution in a Medium post (which he later deleted) that attempted to persuade delegates at the LambdaConf functional programming conference against boycotting his presence because of his slavery apologetics (Breitbart sympathetically chronicled Yarvin’s plight).[7] Yarvin insists he does not equate “anatomical traits” with “moral superiority” but makes the explicit argument for a genetically determined racial hierarchy as measured by IQ in the comments section of the Medium post (Yarvin 2016). Here Yarvin is trying to speak to what Moldbug would call the “Cathedral,” defending himself from committing the moral sin of racism as the bad ideology of individual viewpoints. He also criticizes mass incarceration—the first reactionary gesture. Yet Yarvin also summons race in its uncanny neo-eugenicist form to suggest that “Malik cannot be magically turned into a Jewish math nerd” (Yarvin 2016). This is the second gesture, a proposal that neo-eugenicist racism can explain and resolve the problem of mass incarceration and “the destruction of African American society” (Yarvin 2016).

    Another crucial connection between neoreaction and Victorian racism is the use of race not only to categorize humans by aptitude, but also to plot the potential for civilizational achievement. John Stuart Mill’s On Liberty offers a canonical description of Victorian Liberal conceptions of the hierarchy of races, which Mill leverages to justify violent repression in India: savages cannot “practise the forebearance” that “civilized society” demands, and they therefore require “despotic” governance to restore sovereignty and subdue passions (209). Land’s claim that Europeans are genetically predisposed to “low time preference” is formally indistinguishable from Mill’s preoccupation with forbearance. However, neoreaction reverses the racial trajectory. For liberal Victorian racial theorists, exposure to Enlightenment civilization could advance a given race beyond savagery. Land’s neoreaction reverses this trajectory: the exposure to Enlightenment formula that “only tolerance is tolerable” encourages further dysfunction in the lower races. This argument adopts another strain of Victorian racism: racial degenerationism, or the notion that races could devolve to be increasingly ill suited to civilization. Racial degenerationism found practical application in criminal atavism, the theory that criminals resembled “prehistoric man” and behaved “in a way that would be appropriate to savage societies” (Ellis 1890, 208). Adopting a similar assumption, Land suggests that “barbarism has been normalized,” in “lethally menacing” cities where “civilization has fundamentally collapsed” (Land 2013). Indulging in racist moral panic about urban decay—another anachronism in this age of urban “revitalization”—Moldbug argues that most American cities would benefit from martial law, and Land (2013) identifies white flight as the “spontaneous impulse of the dark enlightenment”: it is all exit and no voice. Land’s investment in white flight is also a libidinal investment in the fear of violently virile black bodies, which finds its parallel in the alt-right’s obsession with cuckoldry and “cucking” racialized as a white man watching his white wife dominated by a “black bull.” The purposefully excessive “cuck” discourse offers a means of indulging the fear of the black body while at the same time enjoying the act of violating tenets of “Cathedral” faith. The crucial point, though, is that “cuck” discourse not only operates to critique political correctness; it also signals an understanding of race as interface for governance, that which promotes degeneration but also—properly reprogrammed—promises acceleration to a lost future.

    Conclusion

    Before an antifa (anti-fascist) protestor sucker-punched Richard Spencer in the face in Washington, D.C. on Trump’s inauguration day—a moment that quickly achieved meme status—a bystander asked Spencer if he liked black people. Spencer smirked, shrugged, and said, “Sure” (Burris 2017). Identity politics poses a double trap for approaching the alt-right: Criticize the alt-right for bad identity politics, and they can easily dodge the accusation by parroting mainstream acceptance of diversity discourse, or point to the fact that political correctness is mainstream and therefore part of the power structure that so clearly needs dismantling. Criticize identity politics, and cede to the alt-right the choice of battleground. I have argued here that alt-right critics tend to make just such a concession. By focusing on the first gesture—the immanent critique—we risk missing the form of reactionary ideology, which includes a call for restoring a lost past. Spencer attempts to distill this call into a slogan: “race is real, race matters, race is the foundation of identity.” This slogan adapts Land and Moldbug’s racial formalism, but instead of an exit from grievance democracy, it argues for inclusion within grievance status. Hence Moldbug’s (2007) coy refusal of white nationalism: “I’m not exactly allergic to the stuff,” he writes, but white nationalists only recognize the symptom, missing the cure. The critique of “cucks” and the obsession with “red-pilling” offers a more nakedly libidinal, pop cultural take on the “Cathedral,” but, according to Moldbug, the alt-right fails to recognize that the entitlement state cannot expand to include white nationalist grievance, because to do so would violate “Cathedral” dogma. Bannon’s strong sovereignty more closely approaches the cure, but insofar as nationalism entails protectionism, he fails to follow techno-futurism back to the futuristic past that neoreactionaries desire.

    Land proposes as a formal fix “hyper-racism,” his vision for accelerating the “explicitly superior” and already “genetically self-filtering elite” through a system of “assortative mating” that would offer a “class-structured mechanism for population diremption, on a vector toward neo-speciation” (Land 2014). This is eugenics as a program for exit, not only from the progressive Enlightenment but also from the limits of humanity. Despite its contemporary jargon, this hyper-racism is indistinguishable in its form from late Victorian eugenics, which also recommended a program of “assortative mating.” Of course, now eugenics places us on a vector toward neo-speciation; so it’s back to the past, but now it’s futuristic.

    The “Cathedral” conspiracy justifies and motivates this recuperation of uncanny racism. Clearly, the “Cathedral” conspiracy shares much in common with rudimentary applications of Gramscian notions of hegemony or Hermann and Chomsky’s (1988) propaganda model. Ideology critique and reactionary critique tend to mirror one another. This is because both attempt to assign the uncanny object to a place, to contextualize it, whether as a justified response to the “Cathedral” or as a misguided response to left moralism. Reactionary thinking tends to fully indulge the critical impulse. Behind every veil, it finds the “Cathedral.”  This libidinal investment in unveiling resonates in the alt-right obsession with “red-pilling” and cuckoldry. Just as neoreactionaries fear that the “Cathedral” faith promotes black dysfunction, the alt-right fears “blue-pilling” as a form of penetration by the Other.

    To those of us reared in the “Cathedral’s” halls, this is all repugnant. It is also uncanny: Haven’t we moved beyond this racism?  Of course, the alt-right has a memetic response to this critique: “I mean, come on people, it’s [current year].” The alt-right has fully anticipated critical unmasking and absorbed it into the meme form, which refuses symbolic decoding and provides a formal interface for the participatory reappropriation and bricolage that characterize media practice in this age of communicative capitalism. Ideology critique and reactionary critique are similar in form: both attempt to recuperate the uncanny, to assign it a place. It is therefore crucial to attend to the uncanny form of reactionary ideology, which develops an immanent critique of the present in order to find a place in which to restore a lost past. Rather than following the alt-right to the purported excesses of identity politics, it is crucial to reckon with reactionary racism as the fulcrum of a proposed political order. This is not just a call to examine “structural racism,” because neoreactionary racism and alt-right racism have yet to harden into structure. It is instead a form, an interface between certain technical predicates (race as a gathering and sorting mechanism) and the social (the lost white future of the CEO-King). Reactionary ideology attempts to recuperate this uncanny racism; ideology critique must do more than cite the desire for this recuperation.

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    Robert Topinka is Lecturer in Transnational Media and Cultural Studies at Birkbeck, University of London. He is currently working on the Arts and Humanities Research Council funded project entitled “Politics, Ideology, and Rhetoric in the 21st Century: The Case of the Alt-Right.”

    Back to the essay

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    Notes

    [1] This work was supported by an Arts and Humanities Research Council grant for “Political Ideology, Rhetoric and Aesthetics in the Twenty-First Century: The Case of the ‘Alt-Right,’” (AH/R001197/1).

    [2] As Nagle (2017) documents, Gabriella Coleman (2014) continued to write approvingly of 4chan as late as 2014, when the forum was dominated by extreme racism and misogyny, and she also celebrated the hacker “weev” despite his open Nazism (102-105). In her book on trolling, Whitney Phillips (2015) argues for the redeeming qualities of “racist statements forwarded by people whose stated goal is to be as racist and upsetting as possible” because, unlike more subtle racists, “at least trolls advertise” (97). Although Phillips is right to argue that there is no value in simply condemning trolls, it is similarly difficult to see the value in well-advertised racism. The history of celebratory studies of participatory culture weighs heavily on such accounts.

    [3] The explainers cited in this paper all recount a version of Pepe’s history. For an academic treatment, see Marwick and Lewis (2017: 36).

    [4] On “Dark Deleuze,” see Culp (2016). For a succinct account and critique of Land’s accelerationism see Noys (2014: 54-58). For more on the controversy surrounding Nick Land’s planned 2016 appearance at the London art gallery LD50 and the seminar series he offered in 2017 at the New Centre for Research and Practice, see Shutdown LD50 (2017) and “Against Nick Land and the Reactive Left” (2017).

    [5] This contradictory impulse to restore the past in the future is a key feature of fascism. In an analysis of National Socialism, Jeffrey Herf (1981) calls this “reactionary modernism.”

    [6] On HBD, Land and Moldbug’s sources include prolific eugenicist bloggers such as “hbd chick” and Steve Sailer, controversial popular genetics writers including Charles Murray and Nicholas Wade, and the physicist Stephen Hsu, whose recent interest in the genetics of intelligence has generated controversy (see Flaherty 2013). Galton, Land, and Moldbug share a similar strategy of racial typing. Galton adopted Quetelet’s use of the Gauss-Laplace distribution to identify physical generations in human populations, which Galton sought to index with racial categories (Galton 1869: xi, and Wozniak 1999).

    [7] Breitbart lists four articles under the “Curtis Yarvin” tag as of May 3, 2019. For the first defense of Yarvin’s presence at LambdaConf, which, incidentally, was published the same day as Breitbart’s alt-right explainer, see Bokhari (2016).

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    Works Cited

  • “Dennis Erasmus” — Containment Breach: 4chan’s /pol/ and the Failed Logic of “Safe Spaces” for Far-Right Ideology

    “Dennis Erasmus” — Containment Breach: 4chan’s /pol/ and the Failed Logic of “Safe Spaces” for Far-Right Ideology

    “Dennis Erasmus”

    This essay has been peer-reviewed by “The New Extremism” special issue editors (Adrienne Massanari and David Golumbia), and the b2o: An Online Journal editorial board.

    Author’s Note: This article was written prior to the events of the deadly far-right riot in Charlottesville, Virginia, on August 11-12, 2017. Footnotes have been added with updated information where it is possible or necessary, but it has otherwise been largely unchanged.

    Introduction

    This piece is a discussion of one place on the internet where the far right meets, formulates their propaganda and campaigns, and ultimately reproduces and refines its ideology.

    4chan’s Politically Incorrect image board (like other 4chan boards, regularly referred to by the last portion of its URL, “/pol/”) is one of the most popular boards on the highly active and gently-moderated website, as well as a major online hub for far-right politics, memes, and coordinated harassment campaigns. Unlike most of the hobby-oriented boards on 4chan, /pol/ came into its current form through a series of board deletions and restorations with the intent of improving the discourse of the hobby boards by restricting unrelated political discussion, often of a bigoted nature, to a single location on the website. /pol/ is thus often referred to as a “containment board” with the understanding that far-right content is meant to be kept in that single forum.

    After deleting the /new/ – News board on January 17, 2011, /pol/ – Politically Incorrect was added to the website on November 10, 2011. 4chan’s original owner (and current Google employee) Christopher Poole (alias “moot”) deleted /new/ for having a disproportionately high proportion of racist discussion. In Poole’s words:

    As for /new/, anybody who used it knows exactly why it was removed. When I re-added the board last year, I made a note that if it devolved into /stormfront/, I’d remove it. It did — ages ago. Now it’s gone, as promised.[1]

    “/stormfront/” is a reference to Stormfront.org, one of the oldest and largest white supremacist forums on the internet. Stormfront was founded by a former KKK leader and is listed as an extremist group by the Southern Poverty Law Center (Southern Poverty Law Center 2017c).

    Despite once showing this commitment to maintaining a news board that was not dominated by far-right content, /pol/ nevertheless followed suit and gained a reputation as a haven for white supremacist politics (Dewey 2014).

    While there was the intention to keep political discussion contained in /pol/, far-right politics is a frequent theme on the other major discussion boards on the website and has come to be strongly associated with 4chan in general.

    The Logic of Containment

    The nature of 4chan means that for every new thread created, an old thread “falls off” of the website and is deleted or archived. Because of its high worldwide popularity and the fast pace of discussion, it has sometimes been viewed as necessary to split up boards into specific topics so that the rate of thread creation does not prematurely end productive, on-topic, ongoing conversations.

    The most significant example of a topic requiring “containment” is perhaps My Little Pony. The premiere of the 2010 animated series My Little Pony: Friendship is Magic led to a surge of interest in the franchise and a major fan following composed largely of young adult males (covered extensively in the media as “bronies”), 4chan’s key demographic (Whatisabrony.com 2017).

    Posters who wished to discuss other cartoons on the /co/ – Comics and Cartoons board were often left feeling crowded out by the intense and rapid pace of the large and excited fanbase that was only interested in discussing ponies. After months of complaints, a new board, /mlp/ – My Little Pony, was opened to accommodate both fans and detractors by giving the franchise a dedicated platform for discussion. For the most part, fans have been happy to stay and discuss the series among one another. There is also a site-wide rule that pony-related discussion must be confined in /mlp/, and while enforcement of the rules of 4chan is notoriously lax, this has mostly been applied (4chan 2017).

    A similar approach has been taken for several other popular hobbies; for instance, the creation of /vp/ – Pokémon for all media—be it video games, comics, or television—related to the very popular Japanese franchise.

    A common opinion on 4chan is that /pol/ serves as a “containment board” for the neo-Nazi, racist, and other far-right interests of many who use the website (Anonymous /q/ poster 2012). Someone who posts a blatantly political message on the /tv/ – Television and Film board, for instance, may be told “go back to your containment board.” One could argue, as well, that the popular and rarely moderated /b/ – Random board was originally a “containment board” for all of the off-topic discussion that would otherwise have derailed the specific niche or hobby boards.

    Moderators as Humans

    Jay Irwin, a moderator of 4chan and an advertising technology professional, wrote an article for The Observer.[2] The piece was published April 25, 2017, arguing that unwelcome “liberal agenda” in entertainment was serving to inspire greater conservatism on 4chan’s traditionally apolitical boards. Generalizations about the nature of 4chan’s userbase can be difficult, but Irwin’s status as a moderator means he has the ability to remove certain discussion threads while allowing others to flourish, shaping the discourse and apparent consensus of the website’s users.

    Irwin’s writing in The Observer shows a clear personal distaste for what he perceives as a liberal political agenda: in this specific case, Bill Nye’s assertion, backed up by today’s scientific consensus regarding human biology, that gender is a spectrum and not a binary:

    The show shuns any scientific approach to these topics, despite selling itself—and Bill Nye—as rigorously reason-based. Rather than providing evidence for the multitude of claims made on the show by Nye and his guests, the series relies on the kind of appeals to emotion one would expect in a gender studies class…The response on /tv/ was swift. The most historically apolitical 4channers are almost unanimously and vehemently opposed to the liberal agenda and lack of science on display in what is billed as a science talk show. Scores of 4chan users who have always avoided and discouraged political conversations have expressed horror at what they see as a significant uptick in the entertainment industry’s attempts to indoctrinate viewers with leftist ideology. (Irwin 2017)

    As Irwin believes the users of /tv/ are becoming less tolerant of liberal media, he expects them to also become warmer to far-right ideas and discussions that they once would have dismissed as off-topic and out of place on a television and film discussion board. Whether or not this is true of the /tv/ userbase, his obvious bias in favor of these ideas is able to inform the moderation that is applied when determining just how “off-topic” an anti-liberal thread might be.

    On the other end of the spectrum, a 4chan moderator was previously removed from the moderation team after issuing a warning against a user with explicitly political reasoning. In the aftermath of the December 2, 2016 fatal fire at the Ghost Ship warehouse, an artist’s space and venue in Oakland, California that killed thirty-six people, users of /pol/ attempted to organize a campaign to shut down DIY (“Do-it-yourself”) spaces across the United States by reporting noncompliance with fire codes to local authorities, in order to “crush the radical left” (KnowYourMeme 2017). As another moderator confirmed in a thread on /qa/, the board designed for discussions about 4chan, the fired moderator clearly stated their belief that the campaign to shut down DIY spaces is an attack on marginalized communities by neo-Nazis. (Anonymous##Mod 2016).

    The anti-DIY campaign is a clear example of the kind of “brigading”—use of /pol/ as an organizational and propaganda hub for right-wing political activities on other sites or in real life—that regularly occurs on the mostly-anonymous imageboard. The fired moderator’s error was not having an political agenda—as Irwin’s writing in The Observer demonstrates, he has an agenda of his own—but expressing it directly. They could have done as Irwin has the capacity to do, selectively deleting threads not to their liking with no justification required, so as to continue to maintain a facade of neutrality that is so important for the financially struggling site’s brand.

    He Will Not Divide Us

    Another such example of brigading activities would be the harassment surrounding the art project “He Will Not Divide Us” (HWNDU) by Shia LaBeouf, Nastja Säde Rönkkö & Luke Turner. Launched during the inauguration of President Trump on January 20, 2017, the project was to broadcast a 24-hour live stream for four years from outside of the Museum of the Moving Image in New York City. LaBeouf was frequently at the location leading crowds in relatively inoffensive chants: “he will not divide us,” and the like.

    LaBeouf, Rönkkö & Turner, HE WILL NOT DIVIDE US (2017)
    LaBeouf, Rönkkö & Turner, HE WILL NOT DIVIDE US (2017). Image source: Nylon

    Within a day, threads calling for raids against the exhibit on /pol/ were amassing hundreds of replies, with suggestions ranging from leaving booby-trapped racist posters taped on top of razor blades so as to cut people who tried to remove them, to simply sending in “the right wing death squads” (Anonymous /pol/ poster 2017). Notably, in part because it was noted by the /pol/ brigaders, two of the three HWNDU artists, LaBeouf and Turner, are Jewish.

    Raid participants who coordinated on /pol/ and other far-right websites flashed white nationalist paraphernalia, neo-Nazi tattoos, and within five days of opening, directly told LaBeouf “Hitler did nothing wrong” while he was present at the exhibit (Horton 2017). LaBeouf was later arrested and charged with misdemeanor assault against one of the people who went to his art exhibit with the intent of disrupting it, though the charges were later dismissed (France 2017).

    On February 10, less than a month into the intended four-year run of the project, the Museum of the Moving Image released a statement declaring its intent to shut down HWNDU, perhaps at the urging of the NYPD, which had to dedicate resources to monitoring the space after regular clashes:

    The installation created a serious and ongoing public safety hazard for the museum, its visitors, its staff, local residents and businesses. The installation had become a flashpoint for violence and was disrupted from its original intent. While the installation began constructively, it deteriorated markedly after one of the artists was arrested at the site of the installation and ultimately necessitated this action. (Saad 2017)

    High-profile liberal advocates of free speech causes did not draw attention to the implications of a Jewish artist’s exhibit being cancelled due to constant harassment by neo-Nazis and other far-right elements. New York magazine’s Jonathan Chait, one of the most high-profile liberal opponents of “politically correct” suppression of speech, spent his time policing the limits of discourse by criticizing anti-fascist political activists (Chait 2017). The American Civil Liberties Union spent its energy defending former right-wing celebrity and noted pederasty advocate Milo Yiannopoulos against his critics (NPR 2017).

    Containment Failure

    Among those who sincerely believed themselves to be politically neutral or at least not far-right, 4chan’s leadership was mistaken to view far-right politics as simply another hobby, rather than the basis of an ideology.

    Ideology is not easily compartmentalized. Unlike a hobby, an ideology has the power to follow its adherents into all areas of their lives. Whether that ideology is cultivated in a “safe space” that is digital or physical, it is nonetheless brought with its possessor out into the world.

    Attempting to contain far-right ideology in physical and virtual spaces provides its followers with one of the essential requirements it needs to thrive and contribute to society’s reactionary movements.

    By way of comparison, the users of /mlp/ or other successful containment boards do not use their discussion space to organize raids and targeted harassment campaigns because, basically, hobbies do not traditionally have antagonists (with Gamergate being a notable exception). Adherents to far-right ideology, on the other hand, see liberal protesters, Hollywood activists, “cultural Marxists,” “globalist Jews,” white people comfortable with interracial marriages, black and brown people of all persuasions, and anti-fascist street fighters to be in direct opposition to their interests. When gathered with like-minded people, they will discuss the urgency of combating these forces and, if possible, encourage one another to act against these enemies.

    It seems obvious that a board which has been documented organizing campaigns to harass a Jewish artist until his art exhibit is shut down, or to attempt to force the closure of spaces they believe belong to the “far left,” is anything but contained.

    If anything, the DIY venue example shows exactly how the average /pol/ user views designated ideological spaces: leftists will use those venues to organize, they assert, and if we take that away, we can decrease their capacity. If a DIY venue meant the leftists would be contained, then it would be advantageous for them to remain and let leftists keep talking among themselves. Rather, the far-right /pol/ userbase demonstrates through their actions that they believe leftists use their political spaces in the same way as they do, as a base for launching attacks against their enemies.

    Countdown: What Comes Next

    The political right in the United States remains divided in tactics, aesthetics, and capacity.

    Footage surfaced of a June 10, 2017 rally in Houston, Texas, of an alt-right activist being choked by an Oath Keeper—a member of a right-wing paramilitary organization—following a disagreement (Kragie and Lewis 2017). The alt-right activist is clearly signaling his affiliation with the internet-fueled right one might find in or inspired by /pol/, displaying posters that represent several recognizable 4chan memes (Pepe, Wojak/”feels guy”, Baneposting), in addition to neo-Nazi imagery (a stylized SS in the words “The Fire Rises,” an American flag modified to contain the Nazi-associated Black Sun or Sonnenrad). Which element of his approach provoked the ire of the Oathkeepers—identified by the SPLC as one of the largest anti-government organizations in the country—is not clear (Southern Poverty Law Center 2017b). The differences between the far-right inspired by 4chan and the paramilitary far-right mostly derived from ex-military and ex-police may be mostly aesthetic, but these differences nonetheless matter.[3]

    None of this is to discount the threat to life posed by the young and awkward meme-spouting members of the far-right. Brandon Russell, aged 21, was found in possession of bomb-making materials including explosive chemicals and radioactive materials, and arrested by authorities in Florida. He admitted his affiliation with an online neo-nazi group called Atom Waffen, German for “Atomic weapon,” an SPLC-identified hate group (Southern Poverty Law Center 2017a).

    Russell was not found due to an investigation into terroristic far-right groups, but because of a bizarre series of events in which one of his three roommates, who claimed to have originally shared the neo-Nazi beliefs of the others, allegedly converted to Islam and murdered the other two for disrespecting his new faith. Police only found Russell’s bomb and radioactive materials while examining this crime scene (Elfrink 2017).

    The Trump regime and its Department of Justice, then headed by Jefferson Beauregard Sessions, indicated that it plans to cut off what little funding has been directed towards investigating far-right and white supremacist extremist groups, instead focusing purely on the specter of Islamic extremism (Pasha-Robinson 2017).

    By several metrics, far-right terrorism is a greater threat to Americans than terrorism connected to Islamism, and seems on track to maintain this record (Parkin et al. 2017).

    A federal judge ruled that Russell, who was found to own a framed photograph of Oklahoma City bomber Timothy McVeigh—whose ammonium nitrate bomb killed 168 people in 1995—may be released on bond, writing that there was no evidence that he used or planned to use a homemade radioactive bomb (Phillips 2017). Admitted affiliation with neo-Nazi ideology, which glorifies a regime known for massacring leftists, minorities, and Jews, was not taken as evidence of a desire to maim or kill leftists, minorities, or Jews.

    Just like the well-intentioned 4chan moderators who believed in the compartmentalization or “containability” of ideology, U.S. Magistrate Judge Thomas McCoun III seemed to believe that neo-Nazi ideology is little more than a hobby that can be pursued separately from one’s procurement and assembly of chemical bombs. McCoun did not consider that far-right politics is not a simple interest, but produces a worldview that generates answers to why one assembles a dirty bomb and how it is ultimately used.

    Judge McCoun only changed his mind and revoked the order to grant Russell bail after seeing video testimony from Russell’s former roommate, who claimed Russell planned to use a radioactive bomb to attack a nuclear power plant in Florida with the intention of irradiating ocean water and wiping out “parts of the Eastern Seaboard” (Sullivan 2017). Living with other neo-Nazis, it seems, gave Russell the confidence and safe space he needed to plan to carry out a McVeigh-style attack to inflict massive loss of life.[4]

    Finally, one should note that Russell, who may still be free were it not for the brash murders allegedly committed by his roommate, is also a member of the Florida National Guard. The internet far-right may look and sound quite differently from the paramilitary Oathkeepers today, but that difference may change in time, as well.

    _____

    Dennis Erasmus (pseudonym) (@erasmusNYT) lived in Charlottesville, Virginia for six years prior to 2016. He has studied political theory and was active on 4chan for roughly eight years.

    Back to the essay

    _____

    Notes
    [1] Statement posted by moot on Nov at the /tmp/ board at http://content.4chan.org/tmp/r9knew.txt, and previously archived at the Webcite 4chan archive http://www.webcitation.org/6159jR9pC, and accessed by the author on July 9, 2017. The archive was deleted in early 2019.

    [2] The New York Observer, now a web-only publication, came under the ownership of Jared Kushner, President Donald J. Trump’s son-in-law, in 2006. The Observer is one of relatively few papers to have endorsed Trump during the 2016 Republican primary.

    [3] The alt-right activist who said “these are good memes” is supposedly William Fears, who was present at the Charlottesville 2017 riot and was arrested later that year in connection with a shooting directed at anti-racist protesters in Florida. While Fears’ brother plead guilty to accessory after the fact for attempted first degree murder, charges were dropped against Fears so he could be extradited for Texas for hitting and choking his ex-girlfriend. See Brett Barrouquere, “Texas Judge Hikes Bond on White Supremacist William Fears” (SPLC, Apr 17, 2018) and Brett Barrouquere, “Cops Say Richard Spencer Supporter William Fears IV Choked Girlfriend Days Before Florida Shooting” (SPLC, Jan 23, 2018).

    [4] Russell pled guilty to possession of a unlicensed destructive device and improper storage of explosive materials. He was sentenced to five years in prison. U.S. District Judge Susan Bucklew said “it’s a difficult case” and that Russell seemed “like a very smart young man.” See “Florida Neo-Nazi Leader Gets 5 Years for Having Explosive Material” (AP, Jan 9, 2018).
    _____

    Works Cited

     

  • Leif Weatherby — Irony and Redundancy: The Alt Right, Media Manipulation, and German Idealism

    Leif Weatherby — Irony and Redundancy: The Alt Right, Media Manipulation, and German Idealism

    Leif Weatherby

    This essay has been peer-reviewed by “The New Extremism” special issue editors (Adrienne Massanari and David Golumbia), and the b2o: An Online Journal editorial board.

    Take three minutes to watch this clip from a rally in New York City just after the 2016 presidential election.[i] In the impromptu interview, we learn that Donald Trump is going to “raise the ancient city of Thule” and “complete the system of German Idealism.” In what follows, I’m going to interpret what the troll in the video—known only by his twitter handle, @kantbot2000—is doing here. It involves Donald Trump, German Idealism, metaphysics, social media, and above all irony. It’s a diagnosis of the current relationship between mediated speech and politics. I’ll come back to Kantbot presently, but first I want to lay the scene he’s intervening in.

    A small but deeply networked group of self-identifying trolls and content-producers has used the apparently unlikely rubric of German philosophy to diagnose our media-rhetorical situation. There’s less talk of trolls now than there was in 2017, but that doesn’t mean they’re gone.[ii] Take the recent self-introductory op-ed by Brazil’s incoming foreign minister, Ernesto Araùjo, which bizarrely accuses Ludwig Wittgenstein of undermining the nationalist identity of Brazilians (and everyone else). YouTube remains the global channel of this Alt Right[iii] media game, as Andre Pagliarini has documented: one Olavo de Carvalho, whose channel is dedicated to the peculiar philosophical obsessions of the global Alt Right, is probably responsible for this foreign minister taking the position, apparently intended as policy, “I don’t like Wittgenstein,” and possibly for his appointment in the first place. The intellectuals playing this game hold that Marxist and postmodern theory caused the political world to take its present shape, and argue that a wide variety of theoretical tools should be reappropriated to the Alt Right. This situation presents a challenge to the intellectual Left on both epistemological and political grounds.

    The core claim of this group—one I think we should take seriously—is that mediated speech is essential to politics. In a way, this claim is self-fulfilling. Araùjo, for example, imagines that Wittgenstein’s alleged relativism is politically efficacious; Wittgenstein arrives pre-packaged by the YouTube phenomenon Carvalho; Araùjo’s very appointment seems to have been the result of Carvalho’s influence. That this tight ideological loop should realize itself by means of social media is not surprising. But in our shockingly naïve public political discussions—at least in the US—emphasis on the constitutive role of rhetoric and theory appears singular. I’m going to argue that a crucial element of this scene is a new tone and practice of irony that permeates the political. This political irony is an artefact of 2016, most directly, but it lurks quite clearly beneath our politics today. And to be clear, the self-styled irony of this group is never at odds with a wide variety of deeply held, and usually vile, beliefs. This is because irony and seriousness are not, and have never been, mutually exclusive. The idea that the two cannot cohabit is one of the more obvious weak points of our attempt to get an analytical foothold on the global Alt Right—to do so, we must traverse the den of irony.

    Irony has always been a difficult concept, slippery to the point of being undefinable. It usually means something like “when the actual meaning is the complete opposite from the literal meaning,” as Ethan Hawke tells Wynona Ryder in 1994’s Reality Bites. Ryder’s plaint, “I know it when I see it” points to just how many questions this definition raises. What counts as a “complete opposite”? What is the channel—rhetorical, physical, or otherwise—by which this dual expression can occur? What does it mean that what we express can contain not only implicit or connotative content, but can in fact make our speech contradict itself to some communicative effect? And for our purposes, what does it mean when this type of question embeds itself in political communication?

    Virtually every major treatment of irony since antiquity—from Aristotle to Paul de Man—acknowledges these difficulties. Quintilian gives us the standard definition: that the meaning of a statement is in contradiction to what it literally extends to its listener. But he still equivocates about its source:

    eo vero genere, quo contraria ostenduntur, ironia est; illusionem vocant. quae aut pronuntiatione intelligitur aut persona aut rei nature; nam, si qua earum verbis dissentit, apparet diversam esse orationi voluntatem. Quanquam id plurimis id tropis accidit, ut intersit, quid de quoque dicatur, quia quoddicitur alibi verum est.

    On the other hand, that class of allegory in which the meaning is contrary to that suggested by the words, involve an element of irony, or, as our rhetoricians call it, illusio. This is made evident to the understanding either by the delivery, the character of the speaker or the nature of the subject. For if any one of these three is out of keeping with the words, it at once becomes clear that the intention of the speaker is other than what he actually says. In the majority of tropes it is, however, important to bear in mind not merely what is said, but about whom it is said, since what is said may in another context be literally true. (Quintilian 1920, book VIII, section 6, 53-55)

    Speaker, ideation, context, addressee—all of these are potential sources for the contradiction. In other words, irony is not limited to the intentional use of contradiction, to a wit deploying irony to produce an effect. Irony slips out of precise definition even in the version that held sway for more than a millennium in the Western tradition.

    I’m going to argue in what follows that irony of a specific kind has re-opened what seemed a closed channel between speech and politics. Certain functions of digital, and specifically social, media enable this kind of irony, because the very notion of a digital “code” entailed a kind of material irony to begin with. This type of irony can be manipulated, but also exceeds anyone’s intention, and can be activated accidentally (this part of the theory of irony comes from the German Romantic Friedrich Schlegel, as we will see). It not only amplifies messages, but does so by resignifying, exploiting certain capacities of social media. Donald Trump is the master practitioner of this irony, and Kantbot, I’ll propose, is its media theorist. With this irony, political communication has exited the neoliberal speech regime; the question is how the Left responds.

    i. “Donald Trump Will Complete the System of German Idealism”

    Let’s return to our video. Kantbot is trolling—hard. There’s obvious irony in the claim that Trump will “complete the system of German Idealism,” the philosophical network that began with Immanuel Kant’s Critique of Pure Reason (1781) and ended (at least on Kantbot’s account) only in the 1840s with Friedrich Schelling’s philosophy of mythology. Kant is best known for having cut a middle path between empiricism and rationalism. He argued that our knowledge is spontaneous and autonomous, not derived from what we observe but combined with that observation and molded into a nature that is distinctly ours, a nature to which we “give the law,” set off from a world of “things in themselves” about which we can never know anything. This philosophy touched off what G.W.F. Hegel called a “revolution,” one that extended to every area of human knowledge and activity. History itself, Hegel would famously claim, was the forward march of spirit, or Geist, the logical unfolding of self-differentiating concepts that constituted nature, history, and institutions (including the state). Schelling, Hegel’s one-time roommate, had deep reservations about this triumphalist narrative, reserving a place for the irrational, the unseen, the mythological, in the process of history. Hegel, according to a legend propagated by his students, finished his 1807 Phenomenology of Spirit while listening to the guns of the battle of Auerstedt-Jena, where Napoleon defeated the Germans and brought a final end to the Holy Roman Empire. Hegel saw himself as the philosopher of Napoleon’s moment, at least in 1807; Kantbot sees himself as the Hegel to Donald Trump (more on this below).

    Rumor has it that Kantbot is an accountant in NYC, although no one has been able to doxx him yet. His twitter has more than 26,000 followers at the time of writing. This modest fame is complemented by a deep lateral network among the biggest stars on the Far Right. To my eye he has made little progress in gaining fame—but also in developing his theory, on which he has recently promised a book “soon”—in the last year. Conservative media reported that he was interviewed by the FBI in 2018. His newest line of thought involves “hate hoaxes” and questioning why he can’t say the n-word—a regression to platitudes of the extremist Right that have been around for decades, as David Neiwert has extensively documented (Neiwert 2017). Sprinkled between these are exterminationist fantasies—about “Spinozists.” He toggles between conspiracy, especially of the false-flag variety, hate-speech-flirtation, and analysis. He has recently started a podcast. The whole presentation is saturated in irony and deadly serious:

    Asked how he identifies politically, Kantbot recently claimed to be a “Stalinist, a TERF, and a Black Nationalist.” Mike Cernovich, the Alt Right leader who runs the website Danger and Play, has been known to ask Kantbot for advice. There is also an indirect connection between Kantbot and “Neoreaction” or NRx, a brand of “accelerationism” which itself is only blurrily constituted by the blog-work of Curtis Yarvin, aka Mencius Moldbug and enthusiasm for the philosophy of Nick Land (another reader of Kant). Kantbot also “debated” White Nationalist thought leader Richard Spencer, presenting the spectacle of Spencer, who wrote a Masters thesis on Adorno’s interpretation of Wagner, listening thoughtfully to Kantbot’s explanation of Kant’s rejection of Johann Gottfried Herder, rather than the body count, as the reason to reject Marxism.

    When conservative pundit Ann Coulter got into a twitter feud with Delta over a seat reassignment, Kantbot came to her defense. She retweeted the captioned image below, which was then featured on Breitbart News in an article called “Zuckerberg 2020 Would be a Dream Come True for Republicans.”

    Kantbot’s partner-in-crime, @logo-daedalus (the very young guy in the maroon hat in the video) has recently jumped on a minor fresh wave of ironist political memeing in support of UBI-focused presidential candidate, Andrew Yang – #yanggang. He was once asked by Cernovich if he had read Michael Walsh’s book, The Devil’s Pleasure Palace: The Cult of Critical Theory and the Subversion of the West:

    The autodidact intellectualism of this Alt Right dynamic duo—Kantbot and Logodaedalus—illustrates several roles irony plays in the relationship between media and politics. Kantbot and Logodaedalus see themselves as the avant-garde of a counterculture on the brink of a civilizational shift, participating in the sudden proliferation of “decline of the West” narratives. They alternate targets on Twitter, and think of themselves as “producers of content” above all. To produce content, according to them, is to produce ideology. Kantbot is singularly obsessed the period between about 1770 and 1830 in Germany. He thinks of this period as the source of all subsequent intellectual endeavor, the only period of real philosophy—a thesis he shares with Slavoj Žižek (Žižek 1993).

    This notion has been treated monographically by Eckart Förster in The Twenty-Five Years of Philosophy, a book Kantbot listed in May of 2017 under “current investigations.” His twist on the thesis is that German Idealism is saturated in a form of irony. German Idealism never makes culture political as such. Politics comes from a culture that’s more capacious than any politics, so any relation between the two is refracted by a deep difference that appears, when they are brought together, as irony. Marxism, and all that proceeds from Marxism, including contemporary Leftism, is a deviation from this path.


    This reading of German Idealism is a search for the metaphysical origins of a common conspiracy theory in the Breitbart wing of the Right called “cultural Marxism” (the idea predates Breibart: see Jay 2011; Huyssen 2017; Berkowitz 2003. Walsh’s 2017 The Devil’s Pleasure Palace, which LogoDaedalus mocked to Cernovich, is one of the touchstones of this theory). Breitbart’s own account states that there is a relatively straight line from Hegel’s celebration of the state to Marx’s communism to Woodrow Wilson’s and Franklin Delano Roosevelt’s communitarianism—and on to critical theory of Theodor W. Adorno and Herbert Marcuse (this is the actual “cultural Marxism,” one supposes), Saul Alinsky’s community organizing, and (surprise!) Barack Obama’s as well (Breitbart 2011, 105-37). The phrase “cultural Marxism” is a play on the Nazi phrase “cultural Bolshevism,” a conspiracy theory that targeted Jews as alleged spies and collaborators of Stalin’s Russia. The anti-Semitism is only slightly more concealed in the updated version. The idea is that Adorno and Marcuse took control of the cultural matrix of the United States and made the country “culturally communist.” In this theory, individual freedom is always second to an oppressive community in the contemporary US. Between Breitbart’s adoption of critical theory and NRx (see Haider 2017; Beckett 2017; Noys 2014)—not to mention the global expansion of this family of theories by figures like Carvalho—it’s clear that the “Alt Right” is a theory-deep assemblage. The theory is never just analysis, though. It’s always a question of intervention, or media manipulation (see Marwick and Lewis 2017).

    Breitbart himself liked to capture this blend in his slogan “politics is downstream from culture.” Breitbart’s news organization implicitly cedes the theoretical point to Adorno and Marcuse, trying to build cultural hegemony in the online era. Reform the cultural, dominate the politics—all on the basis of narrative and media manipulation. For the Alt Right, politics isn’t “online” or “not,” but will always be both.

    In mid-August of 2017, a flap in the National Security Council was caused by a memo, probably penned by staffer Rich Higgins (who reportedly has ties to Cernovich), that appeared to accuse then National Security Adviser, H. R. McMaster, of supporting or at least tolerating Cultural Marxism’s attempt to undermine Trump through narrative (see Winter and Groll 2017). Higgins and other staffers associated with the memo were fired, a fact which Trump learned from Sean Hannity and which made him “furious.” The memo, about which the president “gushed,” defines “the successful outcome of cultural Marxism [as] a bureaucratic state beholden to no one, certainly not the American people. With no rule of law considerations outside those that further deep state power, the deep state truly becomes, as Hegel advocated, god bestriding the earth” (Higgins 2017). Hegel defined the state as the goal of all social activity, the highest form of human institution or “objective spirit.” Years later, it is still Trump vs. the state, in its belated thrall to Adorno, Marcuse, and (somehow) Hegel. Politics is downstream from German Idealism.

    Kantbot’s aspiration was to expand and deepen the theory of this kind of critical manipulation of the media—but he wants to rehabilitate Hegel. In Kantbot’s work we begin to glimpse how irony plays a role in this manipulation. Irony is play with the very possibility of signification in the first place. Inflected through digital media—code and platform—it becomes not just play but its own expression of the interface between culture and politics, overlapping with one of the driving questions of the German cultural renaissance around 1800. Kantbot, in other words, diagnosed and (at least at one time) aspired to practice a particularly sophisticated combination of rhetorical and media theory as political speech in social media.

    Consider this tweet:



    After an innocuous webcomic frog became infamous in 2016, after the Clinton campaign denounced its use and the Anti-Defamation League took the extraordinary step of adding the meme to its Hate Database, Pepe the Frog gained a kind of cult status. Kantbot’s reading of the phenomenon is that the “point is demonstration of power to control meaning of sign in modern media environment.” If this sounds like French Theory, then one “Johannes Schmitt” (whose profile thumbnail appears to be an SS officer) agrees. “Starting to sound like Derrida,” he wrote. To which Kantbot responds, momentously: “*schiller.”



    The asterisk-correction contains multitudes. Kantbot is only too happy to jettison the “theory,” but insists that the manipulation of the sign in its relation to the media environment maintains and alters the balance between culture and politics. Friedrich Schiller, whose classical aesthetic theory claims just this, is a recurrent figure for Kantbot. The idea, it appears, is to create a culture that is beyond politics and from which politics can be downstream. To that end, Kantbot opened his own online venue, the “Autistic Mercury,” named after Der teutsche Merkur, one of the German Enlightenment’s central organs.[iv] For Schiller, there was a “play drive” that mediated between “form” and “content” drives. It preserved the autonomy of art and culture and had the potential to transform the political space, but only indirectly. Kantbot wants to imitate the composite culture of the era of Kant, Schiller, and Hegel—just as they built their classicism on Johann Winckelmann’s famous doctrine that an autonomous and inimitable culture must be built on imitation of the Greeks. Schiller was suggesting that art could prevent another post-revolutionary Terror like the one that had engulfed France. Kantbot is suggesting that the metaphysics of communication—signs as both rhetoric and mediation—could resurrect a cultural vitality that got lost somewhere along the path from Marx to the present. Donald Trump is the instrument of that transformation, but its full expression requires more than DC politics. It requires (online) culture of the kind the campaign unleashed but the presidency has done little more than to maintain. (Kantbot uses Schiller for his media analysis too, as we will see.) Spencer and Kanbot agreed during their “debate” that perhaps Trump had done enough before he was president to justify the disappointing outcomes of his actual presidency. Conservative policy-making earns little more than scorn from this crowd, if it is detached from the putative real work of building the Alt Right avant-garde.



    According to one commenter on YouTube, Kantbot is “the troll philosopher of the kek era.” Kek is the god of the trolls. His name is based on a transposition of the letters LOL in the massively-multiplayer online role-playing game World of Warcraft. “KEK” is what the enemy sees when you laugh out loud to someone on your team, in an intuitively crackable code that was made into an idol to worship. Kek—a half-fake demi-God—illustrates the balance between irony and ontology in the rhetorical media practice known as trolling.


    The name of the idol, it turned out, was also the name of an actual ancient Egyptian demi-god (KEK), a phenomenon that confirmed his divine status, in an example of so-called “meme magic.” Meme magic is when—often by praying to KEK or relying on a numerological system based on the random numbers assigned to users of 4Chan and other message boards—something that exists only online manifests IRL, “in real life” (Burton 2016). Examples include Hillary Clinton’s illness in the late stages of the campaign (widely and falsely rumored—e.g. by Cernovich—before a real yet minor illness was confirmed), and of course Donald Trump’s actual election. Meme magic is everywhere: it names the channel between online and offline.

    Meme magic is both drenched in irony and deeply ontological. What is meant is just “for the lulz,” while what is said is magic. This is irony of the rhetorical kind—right up until it works. The case in point is the election, where the result, and whether the trolls helped, hovers between reality and magic. First there is meme generation, usually playfully ironic. Something happens that resembles the meme. Then the irony is retroactively assigned a magical function. But statements about meme magic are themselves ironic. They use the contradiction between reality and rhetoric (between Clinton’s predicted illness and her actual pneumonia) as the generator of a second-order irony (the claim that Trump’s election was caused by memes is itself a meme). It’s tempting to see this just as a juvenile game, but we shouldn’t dismiss the way the irony scales between the different levels of content-production and interpretation. Irony is rhetorical and ontological at once. We shouldn’t believe in meme magic, but we should take this recursive ironizing function very seriously indeed. It is this kind of irony that Kantbot diagnoses in Trump’s manipulation of the media.

    ii. Coding Irony: Friedrich Schlegel, Claude Shannon, and Twitter

    The ongoing inability of the international press to cover Donald Trump in a way that measures the impact of his statements rather than their content stems from this use of irony. We’ve gotten used to fake news and hyperbolic tweets—so used to these that we’re missing the irony that’s built in. Every time Trump denies something about collusion or says something about the coal industry that’s patently false, he’s exploiting the difference between two sets of truth-valuations that conflict with one another (e.g. racism and pacifism). That splits his audience—something that the splitting of the message in irony allows—and works both to fight his “enemies” and to build solidarity in his base. Trump has changed the media’s overall expression, making not his statements but the very relation between content and platform ironic. This objective form of media irony is not to be confused with “wit.” Donald Trump is not “witty.” He is, however, a master of irony as a tool for manipulation built into the way digital media allow signification to occur. He is the master of an expanded sense of irony that runs throughout the history of its theory.

    When White Nationalists descended on Charlottesville, Virginia, on August 11, 2017, leading to the death of one counter-protester the next day, Trump dragged his feet in naming “racism.” He did, eventually, condemn the groups by name—prefacing his statements with a short consideration of the economy, a dog-whistle about what comes first (actually racism, for which “economy” has become an erstwhile cipher). In the interim, however, his condemnations of violence “as such” led Spencer to tweet this:

    Of course, two days later, Trump would explicitly blame the “Alt Left” for violence it did not commit. Before that, however, Spencer’s irony here relied on Trump’s previous—malicious—irony. By condemning “all” violence when only one kind of violence was at issue, Trump was attempting to split the signal of his speech. The idea was to let the racists know that they could continue through condemnation of their actions that pays lip service to the non-violent ideal of the liberal media. Spencer gleefully used the internal contradiction of Trump’s speech, calling attention to the side of the message that was supposed to be “hidden.” Even the apparently non-ironic condemnation of “both sides” exploited a contradiction not in the statement itself, but in the way it is interpreted by different outlets and political communities. Trump’s invocation of the “Alt Left” confirmed the suspicions of those on the Right, panics the Center, and all but forced the Left to adopt the term. The filter bubbles, meanwhile, allowed this single message to deliver contradictory meanings on different news sites—one reason headlines across the political spectrum are often identical as statements, but opposite in patent intent. Making the dog whistle audible, however, doesn’t spell the “end of the ironic Nazi,” as Brian Feldman commented (Feldman 2017). It just means that the irony isn’t opposed to but instead part of the politics. Today this form of irony is enabled and constituted by digital media, and it’s not going away. It forms an irreducible part of the new political situation, one that we ignore or deny at our own peril.

    Irony isn’t just intentional wit, in other words—as Quintilian already knew. One reason we nevertheless tend to confuse wit and irony is that the expansion of irony beyond the realm of rhetoric—usually dated to Romanticism, which also falls into Kantbot’s period of obsession—made irony into a category of psychology and style. Most treatments of irony take this as an assumption: modern life is drenched in the stuff, so it isn’t “just” a trope (Behler 1990). But it is a feeling, one that you get from Weird Twitter but also from the constant stream of Facebooks announcements about leaving Facebook. Quintilian already points the way beyond this gestural understanding. The problem is the source of the contradiction. It is not obvious what allows for contradiction, where it can occur, what conditions satisfy it, and thus form the basis for irony. If the source is dynamic, unstable, then the concept of irony, as Paul de Man pointed out long ago, is not really a concept at all (de Man 1996).

    The theoretician of irony who most squarely accounts for its embeddedness in material and media conditions is Friedrich Schlegel. In nearly all cases, Schlegel writes, irony serves to reinforce or sharpen some message by means of the reflexivity of language: by contradicting the point, it calls it that much more vividly to mind. (Remember when Trump said, in the 2016 debates, that he refused to invoke Bill Clinton’s sexual history for Chelsea’s sake?) But there is another, more curious type:

    The first and most distinguished [kind of irony] of all is coarse irony; to be found most often in the actual nature of things and which is one of its most generally distributed substances [in der wirklichen Natur der Dinge und ist einer ihrer allgemein verbreitetsten Stoffe]; it is most at home in the history of humanity (Schlegel 1958-, 368).





    In other words, irony is not merely the drawing of attention to formal or material conditions of the situation of communication, but also a widely distributed “substance” or capacity in material. Twitter irony finds this substance in the platform and its underlying code, as we will see. If irony is both material and rhetorical, this means that its use is an activation of a potential in the interface between meaning and matter. This could allow, in principle, an intervention into the conditions of signification. In this sense, irony is the rhetorical term for what we could call coding, the tailoring of language to channels in technologies of transmission. Twitter reproduces an irony that built into any attempt to code language, as we are about to see. And it’s the overlap of code, irony, and politics that Kantbot marshals Hegel to address.

    Coded irony—irony that is both rhetorical and digitally enabled—exploded onto the political scene in 2016 through Twitter. Twitter was the medium through which the political element of the messageboards has broken through (not least because of Trump’s nearly 60 million followers, even if nearly half of them are bots). It is far from the only politicized social medium, as a growing literature is describing (Philips and Milner, 2017; Phillips 2016; Milner 2016; Goerzen 2017). But it has been a primary site of the intimacy of media and politics over the course of 2016 and 2017, and I think that has something to do with twitter itself, and with the relationship between encoded communications and irony.

    Take this retweet, which captures a great deal about Twitter:

    “Kim Kierkegaardashian,” or @KimKierkegaard, joined twitter in June 2012 and has about 259,00 followers at the time of writing. The account mashes up Kardashian’s self- and brand-sales oriented tweet style with the proto-existentialism of Søren Kierkegaard. Take, for example, an early tweet from 8 July, 2012: “I have majorly fallen off my workout-eating plan! AND it’s summer! But to despair over sin is to sink deeper into it.” The account sticks close to Kardashian’s actual tweets and Kierkegaard’s actual words. In the tweet above, from April 2017, @KimKierkegaard has retweeted Kardashian herself incidentally formulating one of Kierkegaard’s central ideas in the proprietary language of social media. “Omg” as shorthand takes the already nearly entirely secular phrase “oh my god” and collapses any trace of transcendence. The retweet therefore returns us to the opposite extreme, in which anxiety points us to the finitude of human existence in Kierkegaard. If we know how to read this, it is a performance of that other Kierkegaardian bellwether, irony.

    If you were to encounter Kardashian’s tweet without the retweet, there would be no irony at all. In the retweet, the tweet is presented as an object and resignified as its opposite. Note that this is a two-way street: until November 2009, there were no retweets. Before then, one had to type “RT” and then paste the original tweet in. Twitter responded, piloting a button that allows the re-presentation of a tweet (Stone 2009). This has vastly contributed to the sense of irony, since the speaker is also split between two sources, such that many accounts have some version of “RTs not endorsements” in their description. Perhaps political scandal is so often attached to RTs because the source as well as the content can be construed in multiple different and often contradictory ways. Schlegel would have noted that this is a case where irony swallows the speaker’s authority over it. That situation was forced into the code by the speech, not the other way around.

    I’d like to call the retweet a resignificatory device, distinct from amplificatory. Amplificatory signaling cannibalizes a bit of redundancy in the algorithm: the more times your video has been seen on YouTube, the more likely it is to be recommended (although the story is more complicated than that). Retweets certainly amplify the original message, but they also reproduce it under another name. They have the ability to resignify—as the “repost” function on Facebook also does, to some extent.[v] Resignificatory signaling takes the unequivocal messages at the heart of the very notion of “code” and makes them rhetorical, while retaining their visual identity. Of course, no message is without an effect on its receiver—a point that information theory made long ago. But the apparent physical identity of the tweet and the retweet forces the rhetorical aspect of the message to the fore. In doing so, it draws explicit attention to the deep irony embedded in encoded messages of any kind.

    Twitter was originally written in the object-oriented programming language and module-view-controller (MVC) framework Ruby on Rails, and the code matters. Object-oriented languages allow any term to be treated either as an object or as an expression, making Shannon’s observations on language operational.[vi] The retweet is an embedding of this ability to switch any term between these two basic functions. We can do this in language, of course (that’s why object-oriented languages are useful). But when the retweet is presented not as copy-pasted but as a visual reproduction of the original tweet, the expressive nature of the original tweet is made an object, imitating the capacity of the coding language. In other words, Twitter has come to incorporate the object-oriented logic of its programming language in its capacity to signify. At the level of speech, anything can be an object on Twitter—on your phone, you literally touch it and it presents itself. Most things can be resignified through one more touch, and if not they can be screencapped and retweeted (for example, the number of followers one has, a since-deleted tweet, etc.). Once something has come to signify in the medium, it can be infinitely resignified.

    When, as in a retweet, an expression is made into an object of another expression, its meaning is altered. This is because its source is altered. A statement of any kind requires the notion that someone has made that statement. This means that a retweet, by making an expression into an object, exemplifies the contradiction between subject and object—the very contradiction on which Kant had based his revolutionary philosophy. Twitter is fitted, and has been throughout its existence retrofitted, to generalize this speech situation. It is the platform of the subject-object dialectic, as Hegel might have put it. By presenting subject and object in a single statement—the retweet as expression and object all at once—Twitter embodies what rhetorical theory has called irony since the ancients. It is irony as code. This irony resignifies and amplifies the rhetorical irony of the dog whistle, the troll, the President.

    Coding is an encounter between two sets of material conditions: the structure of a language, and the capacity of a channel. This was captured in truly general form for the first time in Claude Shannon’s famous 1948 paper, “A Mathematical Theory of Communication,” in which the following diagram is given:

    Shannon’s achievement was a general formula for the relation between the structure of the source and the noise in the channel.[vii] If the set of symbols can be fitted to signals complex or articulated enough to arrive through the noise, then nearly frictionless communication could be engineered. The source—his preferred example was written English—had a structure that limited its “entropy.” If you’re looking at one letter in English, for example, and you have to guess what the next one will be, you theoretically have 26 choices (including a space). But the likelihood, if the letter you’re looking at is, for example, “q,” that the next letter will be “u” is very high. The likelihood for “x” is extremely low. The higher likelihood is called “redundancy,” a limitation on the absolute measure of chaos, or entropy, that the number of elements imposes. No source for communication can be entirely random, because without patterns of one kind or another we can’t recognize what’s being communicated.[viii]

    We tend to confuse entropy and the noise in the channel, and it is crucial to see that they are not the same thing. The channel is noisy, while the source is entropic. There is, of course, entropy in the channel—everything is subject to the second law of thermodynamics, without exception. But “entropy” is not in any way comparable to noise in Shannon, because “entropy” is a way of describing the conditional restraints on any structured source for communication, like the English language, the set of ideas in the brain, or what have you. Entropy is a way to describe the opposite of redundancy in the source, it expresses probability rather than the slow disintegration, the “heat death,” with which it is usually associated.[ix] If redundancy = 1, we have a kind of absolute rule or pure pattern. Redundancy works syntactically, too: “then” or “there” after the phrase “see you” is a high-level redundancy that is coded into SMS services.

    This is what Shannon calls a “conditional restraint” on the theoretical absolute entropy (based on number of total parts), or freedom in choosing a message. It is also the basis for autocorrect technologies, which obviously have semantic effects, as the genre of autocorrect bloopers demonstrates.

    A large portion of Shannon’s paper is taken up with calculating the redundancy of written English, which he determines to be nearly 50%, meaning that half the letters can be removed from most sentences or distorted without disturbing our ability to understand them.[x]

    The general process of coding, by Shannon’s lights, is a manipulation of the relationship between the structure of the source and the capacity of the channel as a dynamic interaction between two sets of evolving rules. Shannon’s statement that the “semantic aspects” of messages were “irrelevant to the engineering problem” has often been taken to mean he played fast and loose with the concept of language (see Hayles 1999; but see also Liu 2010; and for the complex history of Shannon’s reception Floridi 2010). But rarely does anyone ask exactly what Shannon did mean, or at least conceptually sketch out, in his approach to language. It’s worth pointing to the crucial role that source-structure redundancy plays in his theory, since it cuts close to Schlegel’s notion of material irony.

    Neither the source nor the channel is static. The scene of coding is open to restructuring at both ends. English is evolving; even its statistical structure changes over time. The channels, and the codes use to fit source to them, are evolving too. There is no guarantee that integrated circuits will remain the hardware of the future. They did not yet exist when Shannon published his theory.

    This point can be hard to see in today’s world, where we encounter opaque packets of already-established code at every turn. It would have been less hard to see for Shannon and those who followed him, since nothing was standardized, let alone commercialized, in 1948. But no amount of stack accretion can change the fact that mediated communication rests on the dynamic relation between relative entropy in the source and the way the channel is built.

    Redundancy points to this dynamic by its very nature. If there is absolute redundancy, nothing is communicated, because we already know the message with 100% certainty. With no redundancy, no message arrives at all. In between these two extremes, messages are internally objectified or doubled, but differ slightly from one another, in order to be communicable. In other words, every interpretable signal is a retweet. Redundancy, which stabilizes communicability by providing pattern, also ensures that the rules are dynamic. There is no fully redundant message. Every message is between 0 and 1, and this is what allows it to function as expression or object. Twitter imitates the rules of source structure, showing that communication is the locale where formal and material constraints encounter one another. It illustrates this principle of communication by programming it into the platform as a foundational principle. Twitter exemplifies the dynamic situation of coding as Shannon defined it. Signification is resignification.

    If rhetoric is embedded this deeply into the very notion of code, then it must possess the capacity to change the situation of communication, as Schlegel suggested. But it cannot do this by fiat or by meme magic. The retweeted “this anxiety omg” hardly stands to change the statistical structure of English much. It can, however, point to the dynamic material condition of mediated signification in general, something Warren Weaver, who wrote a popularizing introduction to Shannon’s work, acknowledged:

    anyone would agree that the probability is low for such a sequence of words as “Constantinople fishing nasty pink.” Incidentally, it is low, but not zero; for it is perfectly possible to think of a passage in which one sentence closes with “Constantinople fishing,” and the next begins with “Nasty pink.” And we might observe in passing that the unlikely four-word sequence under discussion has occurred in a single good English sentence, namely the one above. (Shannon and Weaver 1964, 11)

    There is no further reflection in Weaver’s essay on this passage, but then, that is the nature of irony. By including the phrase “Constantinople fishing nasty pink” in the English language, Weaver has shifted its entropic structure, however slightly. This shift is marginal to our ability to communicate (I am amplifying it very slightly right now, as all speech acts do), but some shifts are larger-scale, like the introduction of a word or concept, or the rise of a system of notions that orient individuals and communities (ideology). These shifts always have the characteristic that Weaver points to here, which is that they double as expressions and objects. This doubling is a kind of generalized redundancy—or capacity for irony—built into semiotic systems, material irony flashing up into the rhetorical irony it enables. That is a Romantic notion enshrined in a founding document of the digital age.

    Now we can see one reason that retweeting is often the source of scandal. A retweet or repetition of content ramifies the original redundancy of the message and fragments the message’s effect. This is not to say it undermines that effect. Instead, it uses the redundancy in the source and the noise in the channel to split the message according to any one of the factors that Quintilian announced: speaker, audience, context. In the retweet, this effect is distributed across more than one of these areas, producing more than one contrary item, or internally multiple irony. Take Trump’s summer 2016 tweet of this anti-Semitic attack on Clinton—not a proper retweet, but a resignfication of the same sort:



    The scandal that ensued mostly involved the source of the original content (white supremacists), and Trump skated through the incident by claiming that it wasn’t anti-Semitic anyway, it was a sheriff’s star, and that he had only “retweeted” the content. In disavowing the content in separate and seemingly contradictory ways,[xi] he signaled that he was still committed to its content to his base, while maintaining that he wasn’t at the level of statement. The effect was repeated again and again, and is a fundamental part of our government now. Trump’s positions are neither new nor interesting. What’s new is the way he amplifies his rhetorical maneuvers in social media. It is the exploitation of irony—not wit, not snark, not sarcasm—at the level of redundancy to maintain a signal that is internally split in multiple ways. This is not bad faith or stupidity; it’s an invasion of politics by irony. It’s also a kind of end to the neoliberal speech regime.

    iii. Irony and Politics after 2016, or Uncommunicative Capitalism

    The channel between speech and politics is open—again. That channel is saturated in irony, of a kind we are not used to thinking about. In 2003, following what were widely billed as the largest demonstrations in the history of the world, with tens of millions gathering in the streets globally to resist the George W. Bush administration’s stated intent to go to war, the United States did just that, invading Iraq on 20 March of that year. The consequences of that war have yet to be fully assessed. But while it is clear that we are living in its long foreign policy shadow, the seemingly momentous events of 2016 echo 2003 in a different way. 2016 was the year that blew open the neoliberal pax between the media, speech, and politics.

    No amount of noise could prevent the invasion of Iraq. As Jodi Dean has shown, “communicative capitalism” ensured that the circulation of signs was autotelic, proliferating language and ideology sealed off from the politics of events like war or even domestic policy. She writes that:

    In communicative capitalism, however, the use value of a message is less important than its exchange value, its contribution to a larger pool, flow or circulation of content. A contribution need not be understood; it need only be repeated, reproduced, forwarded. Circulation is the context, the condition for the acceptance or rejection of a contribution… Some contributions make a difference. But more significant is the system, the communicative network. (Dean 2005, 56)

    This situation no longer entirely holds. Dean’s brilliant analysis—along with those of many others who diagnosed the situation of media and politics in neoliberalism (e.g. Fisher 2009; Liu 2004)—forms the basis for understanding what we are living through and in now, even as the situation has changed. The notion that the invasion of Iraq could have been stopped by the protests recalls the optimism about speech’s effect on national politics of the New Left in the 1960s and after (begging the important question of whether the parallel protests against the Vietnam War played a causal role in its end). That model of speech is no longer entirely in force. Dean’s notion of a kind of metastatic media with few if any contributions that “make a difference” politically has yielded to a concerted effort to break through that isolation, to manipulate the circulatory media to make a difference. We live with communicative capitalism, but added to it is the possibility of complex rhetorical manipulation, a political possibility that resides in the irony of the very channels that made capitalism communicative in the first place.

    We know that authoritarianism engages in a kind of double-speak, talks out of “both sides of its mouth,” uses the dog whistle. It might be unusual to think of this set of techniques as irony—but I think we have to. Trump doesn’t just dog-whistle, he sends cleanly separate messages to differing effect through the same statement, as he did after Charlottesville. This technique keeps the media he is so hostile to on the hook, since their click rates are dependent on covering whatever extreme statement he’d made that day. The constant and confused coverage this led to was then a separate signal sent through the same line—by means of the contradiction between humility and vanity, and between content and effect—to his own followers. In other words, he doesn’t use Twitter only to amplify his message, but to resignify it internally. Resignificatory media allows irony to create a vector of efficacy through political discourse. That is not exactly “communicative capitalism,” but something more like the field-manipulations recently described by Johanna Drucker: affective, indirect, non-linear (Drucker 2018). Irony happens to be the tool that is not instrumental, a non-linear weapon, a kind of material-rhetorical wave one can ride but not control. As Quinn Slobodian has been arguing, we have in no way left the neoliberal era in economics. But perhaps we have left its speech regime behind. If so, that is a matter of strategic urgency for the Left.

    iv. Hegelian Media Theory

    The new Right is years ahead on this score, in practice but also in analysis. In one of the first pieces in what has become a truly staggering wave of coverage of the NRx movement, Rosie Gray interviewed Kantbot extensively (Gray 2017). Gray’s main target was the troll Mencius Moldbug (Curtis Yarvin) whose political philosophy blends the Enlightenment absolutism of Frederick the Great with a kind of avant-garde corporatism in which the state is run not on the model of a corporation but as a corporation. On the Alt Right, the German Enlightenment is unavoidable.

    In his prose, Kantbot can be quite serious, even theoretical. He responded to Gray’s article in a Medium post with a long quotation from Schiller’s 1784 “The Theater as Moral Institution” as its epigraph (Kanbot 2017b). For Schiller, one had to imitate the literary classics to become inimitable. And he thought the best means of transmission would be the theater, with its live audience and electric atmosphere. The Enlightenment theater, as Kantbot writes, “was not only a source of entertainment, but also one of radical political education.”

    Schiller argued that the stage educated more deeply than secular law or morality, that its horizon extended farther into the true vocation of the human. Culture educates where the law cannot. Schiller, it turns out, also thought that politics is downstream from culture. Kantbot finds, in other words, a source in Enlightenment literary theory for Breitbart’s signature claim. That means that narrative is crucial to political control. But Kantbot extends the point from narrative to the medium in which narrative is told.

    Schiller gives us reason to think that the arrangement of the medium—its physical layout, the possibilities but also the limits of its mechanisms of transmission—is also crucial to cultural politics (this is why it makes sense to him to replace a follower’s reference to Derrida with “*schiller”). He writes that “The theater is the common channel through which the light of wisdom streams down from the thoughtful, better part of society, spreading thence in mild beams throughout the entire state.” Story needs to be embedded in a politically effective channel, and politically-minded content-producers should pay attention to the way that channel works, what it can do that another means of communication—say, the novel—can’t.

    Kantbot argues that social media is the new Enlightenment Stage. When Schiller writes that the stage is the “common channel” for light and wisdom, he’s using what would later become Shannon’s term—in German, der Kanal. Schiller thought the channel of the stage was suited to tempering barbarisms (both unenlightened “savagery” and post-enlightened Terrors like Robespierre’s). For him, story in the proper medium could carry information and shape habits and tendencies, influencing politics indirectly, eventually creating an “aesthetic state.” That is the role that social media have today, according to Kantbot. In other words, the constraints of a putatively biological gender or race are secondary to their articulation through the utterly complex web of irony-saturated social media. Those media allow the categories in the first place, but are so complex as to impose their own constraint on freedom. For those on the Alt Right, accepting and overcoming that constraint is the task of the individual—even if it is often assigned mostly to non-white or non-male individuals, while white males achieve freedom through complaint. Consistency aside, however, the notion that media form their own constraint on freedom, and the tool for accepting and overcoming that constraint is irony, runs deep.

    Kantbot goes on to use Schiller to critique Gray’s actual article about NRx: “Though the Altright [sic] is viewed primarily as a political movement, a concrete ideology organizing an array of extreme political positions on the issues of our time, I believe that understanding it is a cultural phenomena [sic], rather than a purely political one, can be an equally valuable way of conceptualizing it. It is here that the journos stumble, as this goes directly to what newspapers and magazines have struggled to grasp in the 21st century: the role of social media in the future of mass communication.” It is Trump’s retrofitting of social media—and now the mass media as well—to his own ends that demonstrates, and therefore completes, the system of German Idealism. Content production on social media is political because it is the locus of the interface between irony and ontology, where meme magic also resides. This allows the Alt Right to sync what we have long taken to be a liberal form of speech (irony) with extremist political commitments that seem to conflict with the very rhetorical gesture. Misogyny and racism have re-entered the public sphere. They’ve done so not in spite of but with the explicit help of ironic manipulations of media.

    The trolls sync this transformation of the media with misogynist ontology. Both are construed as constraints in the forward march of Trump, Kek, and culture in general. One disturbing version of the essentialist suggestion for understanding how Trump will complete the system of German Idealism comes from one “Jef Costello” (a troll named for a character in Alain Delon’s 1967 film, Le Samouraï)

    Ironically, Hegel himself gave us the formula for understanding exactly what must occur in the next stage of history. In his Philosophy of Right, Hegel spoke of freedom as “willing our determination.” That means affirming the social conditions that make the array of options we have to choose from in life possible. We don’t choose that array, indeed we are determined by those social conditions. But within those conditions we are free to choose among certain options. Really, it can’t be any other way. Hegel, however, only spoke of willing our determination by social conditions. Let us enlarge this to include biological conditions, and other sorts of factors. As Collin Cleary has written: Thus, for example, the cure for the West’s radical feminism is for the feminist to recognize that the biological conditions that make her a woman—with a woman’s mind, emotions, and drives—cannot be denied and are not an oppressive “other.” They are the parameters within which she can realize who she is and seek satisfaction in life. No one can be free of some set of parameters or other; life is about realizing ourselves and our potentials within those parameters.

    As Hegel correctly saw, we are the only beings in the universe who seek self-awareness, and our history is the history of our self-realization through increased self-understanding. The next phase of history will be one in which we reject liberalism’s chimerical notion of freedom as infinite, unlimited self-determination, and seek self-realization through embracing our finitude. Like it or not, this next phase in human history is now being shepherded by Donald Trump—as unlikely a World-Historical Individual as there ever was. But there you have it. Yes! Donald Trump will complete the system of German Idealism. (Costello 2017)

    Note the regular features of this interpretation: it is a nature-forward argument about social categories, universalist in application, misogynist in structure, and ultra-intellectual. Constraint is shifted not only from the social into the natural, but also back into the social again. The poststructuralist phrase “embracing our finitude” (put into the emphatic italics of Theory) underscores the reversal from semiotics to ontology by way of German Idealism. Trump, it seems, will help us realize our natural places in an old-world order even while pushing the vanguard trolls forward into the utopian future. In contrast to Kantbot’s own content, this reading lacks irony. That is not to say that the anti-Gender Studies and generally viciously misogynist agenda of the Alt Right is not being amplified throughout the globe, as we increasingly hear. But this dry analysis lack the lacks the manipulative capacity that understanding social media in German Idealist terms brings with it. It does not resignify.

    Costello’s understanding is crude compared with that of Kantbot himself. The constraints, for Kantbot, are not primarily those of a naturalized gender, but instead the semiotic or rhetorical structure of the media through which any naturalization flows. The media are not likely, in this vision, to end any gender regimes—but recognizing that such regimes are contingent on representation and the manipulation of signs has never been the sole property of the Left. That manipulation implies a constrained, rather than an absolute, understanding of freedom. This constraint is an important theoretical element of the Alt Right, and in some sense they are correct to call on Hegel for it. Their thinking wavers—again, ironically—between essentialism about things like gender and race, and an understanding of constraint as primarily constituted by the media.

    Kantbot mixes his andrism and his media critique seamlessly. The trolls have some of their deepest roots in internet misogyny, including so-called Men Right’s Activism and the hashtag #redpill. The red pill that Neo takes in The Matrix to exit the collective illusion is here compared to “waking up” from the “culturally Marxist” feminism that inflects the putative communism that pervades contemporary US culture. Here is Kantbot’s version:

    The tweet elides any difference between corporate diversity culture and the Left feminism that would also critique it, but that is precisely the point. Irony does not undermine (it rather bolsters) serious misogyny. When Angela Nagle’s book, Kill All Normies: Online Culture Wars from 4Chan and Tumblr to Trump and the Alt-Right, touched off a seemingly endless Left-on-Left hot-take war, Kantbot responded with his own review of the book (since taken down). This review contains a plea for a “nuanced” understanding of Eliot Rodger, who killed six people in Southern California in 2014 as “retribution” for women rejecting him sexually.[xii] We can’t allow (justified) disgust at this kind of content to blind us to the ongoing irony—not jokes, not wit, not snark—that enables this vile ideology. In many ways, the irony that persists in the heart of this darkness allows Kantbot and his ilk to take the Left more seriously than the Left takes the Right. Gender is a crucial, but hardly the only, arena in which the Alt Right’s combination of essentialist ontology and media irony is fighting the intellectual Left.

    In the sub-subculture known as Men Going Their Own Way, or MGTOW, the term “volcel” came to prominence in recent years. “Volcel” means “voluntarily celibate,” or entirely ridding one’s existence of the need for or reliance on women. The trolls responded to this term with the notion of an “incel,” someone “involuntarily celibate,” in a characteristically self-deprecating move. Again, this is irony: none of the trolls actually want to be celibate, but they claim a kind of joy in signs by recoding the ridiculous bitterness of the Volcel.

    Literalizing the irony already partly present in this discourse, sometime in the fall of 2016 the trolls started calling the Left –in particular the members of the podcast team Chapo Trap House and the journalist and cultural theorist Sam Kriss (since accused of sexual harassment)—“ironycels.” The precise definition wavers, but seems to be that the Leftists are failures at irony, “irony-celibate,” even “involuntarily incapable of irony.”

    Because the original phrase is split between voluntary and involuntary, this has given rise to reappropriations, for example Kriss’s, in which “doing too much irony” earns you literal celibacy.

    Kantbot has commented extensively, both in articles and on podcasts, on this controversy. He and Kriss have even gone head-to-head.[xiii]




    In the ironycel debate, it has become clear that Kantbot thinks that socialism has kneecapped the Left, but only sentimentally. The same goes for actual conservatism, which has prevented the Right from embracing its new counterculture. Leaving behind old ideologies is a symptom for standing at the vanguard of a civilizational shift. It is that shift that makes sense of the phrase “Trump will Complete the System of German Idealism.”

    The Left, LogoDaedalus intoned on a podcast, is “metaphysically stuck in the Bush era.” I take this to mean that the Left is caught in an endless cycle of recriminations about the neoliberal model of politics, even as that model has begun to become outdated. Kantbot writes, in an article called “Chapo Traphouse Will Never Be Edgy”:

    Capturing the counterculture changes nothing, it is only by the diligent and careful application of it that anything can be changed. Not politics though. When political ends are selected for aesthetic means, the mismatch spells stagnation. Counterculture, as part of culture, can only change culture, nothing outside of that realm, and the truth of culture which is to be restored and regained is not a political truth, but an aesthetic one involving the ultimate truth value of the narratives which pervade our lived social reality. Politics are always downstream. (Kantbot 2017a)

    Citing Breitbart’s motto, Kantbot argues that continents of theory separate him and LogoDaedalus from the Left. That politics is downstream from culture is precisely what Marx—and by extension, the contemporary Left—could not understand. On several recent podcasts, Kantbot has made just this argument, that the German Enlightenment struck a balance between the “vitality of aesthetics” and political engagement that the Left lost in the generation after Hegel.

    Kantbot has decided, against virtually every Hegel reader since Hegel and even against Hegel himself, that the system of German Idealism is ironic in its deep structure. It’s not a move we can afford to take lightly. This irony, generalized as Schlegel would have it, manipulates the formal and meta settings of communicative situations and thus is at the incipient point of any solidarity. It gathers community through mediation even as it rejects those not in the know. It sits at the membrane of the filter bubble, and—correctly used—has the potential to break or reform the bubble. To be clear, I am not saying that Kantbot has done this work. It is primarily Donald Trump, according to Kantbot’s own argument, who has done this work. But this is exactly what it means to play Hegel to Trump’s Napoleon: to provide the metaphysics for the historical moment, which happens to be the moment where social media and politics combine. Philosophy begins only after an early-morning sleepless tweetstorm once again determines a news cycle. Irony takes its proper place, as Schlegel had suggested, in human history, becoming a political weapon meant to manipulate communication.

    Kantbot was the media theorist of Trump’s ironic moment. The channeling of affect is irreducible, but not unchangeable: this is both the result of some steps we can only wish we’d taken in theory and used in politics before the Alt Right got there, and the actual core of what we might call Alt Right Media Theory. When they say “the Left can’t meme,” in other words, they’re accusing the socialist Left of being anti-intellectual about the way we communicate now, about the conditions and possibilities of social media’s amplifications of the capacity called irony that is baked in to cognition and speech so deeply that we can barely define it even partially. That would match the sense of medium we get from looking at Shannon again, and the raw material possibility with which Schlegel infused the notion of irony.

    This insight, along with its political activation, might have been the preserve of Western Marxism or the other critical theories that succeeded it. Why have we allowed the Alt Right to pick up our tools?

    Kantbot takes obvious pleasure in the irony of using poststructuralist tools, and claiming in a contrarian way that they really derive from a broadly construed German Enlightenment that includes Romanticism and Idealism. Irony constitutes both that Enlightenment itself, on this reading, and the attitude towards it on the part of the content-producers, the German Idealist Trolls. It doesn’t matter if Breitbart was right about the Frankfurt School, or if the Neoreactionaries are right about capitalism. They are not practicing what Hegel called “representational thinking,” in which the goal is to capture a picture of the world that is adequate to it. They are practicing a form of conceptual thinking, which in Hegel’s terms is that thought that is embedded in, constituted by, and substantially active within the causal chain of substance, expression, and history.[xiv] That is the irony of Hegel’s reincarnation after the end of history.

    In media analysis and rhetorical analysis, we often hear the word “materiality” used as a substitute for durability, something that is not easy to manipulate. What is material, it is implied, is a stabilizing factor that allows us to understand the field of play in which signification occurs. Dean’s analysis of the Iraq War does just this, showing the relationship of signs and politics that undermines the aspirational content of political speech in neoliberalism. It is a crucial move, and Dean’s analysis remains deeply informative. But its type—and even the word “material,” used in this sense—is, not to put too fine a point on it, neo-Kantian: it seeks conditions and forms that undergird spectra of possibility. To this the Alt Right has lodged a Hegelian eppur si muove, borrowing techniques that were developed by Marxists and poststructuralists and German Idealists, and remaking the world of mediated discourse. That is a political emergency in which the humanities have a special role to play—but only if we can dispense with political and academic in-fighting and turn our focus to our opponents. What Mark Fisher once called the “Vampire castle” of the Left on social media is its own kind of constraint on our progress (Fisher 2013). One solvent for it is irony in the expanded field of social media—not jokes, not snark, but dedicated theoretical investigation and exploitation of the rhetorical features of our systems of communication. The situation of mediated communication is part of the objective conjuncture of the present, one that the humanities and the Left cannot afford to ignore, and cannot avoid by claiming not to participate. The alternative to engagement is to cede the understanding, and quite possibly the curve, of civilization, to the global Alt Right.

    _____

    Leif Weatherby is Associate Professor of German and founder of the Digital Theory Lab at NYU. He is working on a book about cybernetics and German Idealism.

    Back to the essay

    _____

    Notes
    [i] Video here. The comment thread on the video generated a series of unlikely slogans for 2020: “MAKE TRANSCENDENTAL IDENTITY GREAT AGAIN,” “Make German Idealism real again,” and the ideological non sequitur “Make dialectical materialism great again.”

    [ii] Neiwert (2017) tracks the rise of extreme Right violence and media dissemination from the 1990s to the present, and is particularly good on the ways in which these movements engage in complex “double-talk” and meta-signaling techniques, including irony in the case of the Pepe meme.

    [iii] I’m going to use this term throughout, and refer readers to Chip Berlet’s useful resource: I’m hoping this article builds on a kind of loose consensus that the Alt Right “talks out of both sides of its mouth,” perhaps best crystallized in the term “dog whistle.” Since 2016, we’ve seen a lot of regular whistling, bigotry without disguise, alongside the rise of the type of irony I’m analyzing here.

    [iv] There is, in this wing of the Online Right, a self-styled “autism” that stands for being misunderstood and isolated.

    [v] Thanks to Moira Weigel for a productive exchange on this point.

    [vi] See the excellent critique of object-oriented ontologies on the basis of their similarities with object-oriented programming languages in Galloway 2013. Irony is precisely the condition that does not reproduce code representationally, but instead shares a crucial condition with it.

    [vii] The paper is a point of inspiration and constant return for Friedrich Kittler, who uses this diagram to demonstrate the dependence of culture on media, which, as his famous quip goes, “determine our situation.” Kittler 1999, xxxix.

    [viii] This kind of redundancy is conceptually separate from signal redundancy, like the strengthening or reduplicating of electrical impulses in telegraph wires. The latter redundancy is likely the first that comes to mind, but it is not the only kind Shannon theorized.

    [ix] This is because Shannon adopts Ludwig Boltzmann’s probabilistic formula for entropy. The formula certainly suggests the slow simplification of material structure, but this is irrelevant to the communications engineering problem, which exists only so long as there are the very complex structures called humans and their languages and communications technologies.

    [x] Shannon presented these findings at one of the later Macy Conferences, the symposia that founded the movement called “cybernetics.” For an excellent account of what Shannon called “Printed English,” see Liu 2010, 39-99.

    [xi] The disavowal follows Freud’s famous “kettle logic” fairly precisely. In describing disavowal of unconscious drives unacceptable to the ego and its censor, Freud used the example of a friend who returns a borrowed kettle broken, and goes on to claim that 1) it was undamaged when he returned it, 2) it was already damaged when he borrowed it, and 3) he never borrowed it in the first place. Zizek often uses this logic to analyze political events, as in Zizek 2005. Its ironic structure usually goes unremarked.

    [xii] Kantbot, “Angela Nagle’s Wild Ride,” http://thermidormag.com/angela-nagles-wild-ride/, visited August 15, 2017—link currently broken.

    [xiii] Kantbot does in fact write fiction, almost all of which is science-fiction-adjacent retoolings of narrative from German Classicism and Romanticism. The best example is his reworking of E.T.A. Hoffmann’s “A New Year’s Eve Adventure,” “Chic Necromancy,” Kantbot 2017c.

    [xiv] I have not yet seen a use of Louis Althusser’s distinction between representation and “theory” (which relies on Hegel’s distinction) on the Alt Right, but it matches their practice quite precisely.

    _____

    Works Cited

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    • Breitbart, Andrew. 2011. Righteous Indignation: Excuse Me While I Save the World! New York: Hachette.
    • Burton, Tara. 2016. “Apocalypse Whatever: The Making of a Racist, Sexist Religion of Nihilism on 4chan.” Real Life Mag (Dec 13).
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    • de Man, Paul. 1996. “The Concept of Irony.” In de Man, Aesthetic Ideology. Minneapolis: University of Minnesota. 163-185.
    • Dean, Jodi. 2005. “Communicative Capitalism: Circulation and the Foreclosure of Politics.” Cultural Politics 1:1. 51-74.
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    • Fisher, Mark. 2013. “Exiting the Vampire Castle.” Open Democracy (Nov 24).
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    • Galloway, Alexander. 2013. “The Poverty of Philosophy: Realism and Post-Fordism.” Critical Inquiry 39:2. 347-66.
    • Goerzen, Matt. 2017. “Notes Towards the Memes of Production.” texte zur kunst (Jun).
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    • Hayles, N. Katherine. 1999. How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics. Chicago: University of Chicago Press.
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    • Kantbot. 2017b. “All the Techcomm Blogger’s Men.” Medium.
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    • Kittler, Friedrich. 1999. Gramophone, Film, Typewriter. Translated by Geoffrey Winthrop-Young and Michael Wutz. Stanford: Stanford University Press.
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    • Schlegel, Friedrich. 1958–. Kritische Friedrich-Schlegel-Ausgabe. Vol. II. Edited by Ernst Behler, Jean Jacques Anstett, and Hans Eichner. Munich: Schöningh.
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    • Winter, Jana and Elias Groll. 2017. “Here’s the Memo that Blew Up the NSC.” Foreign Policy (Aug 10).
    • Žižek, Slavoj. 1993. Tarrying with the Negative: Kant, Hegel and the Critique of Ideology. Durham: Duke, 1993.
    • Žižek, Slavoj. 2005. Iraq: The Borrowed Kettle. New York: Verso.

     

  • Olivier Jutel – Donald Trump’s Libidinal Entanglement with Liberalism and Affective Media Power

    Olivier Jutel – Donald Trump’s Libidinal Entanglement with Liberalism and Affective Media Power

    by Olivier Jutel

    ~

    This essay has been peer-reviewed by the b2o editorial board

    Introduction

    The emergence of Donald Trump as president of the United States has defied all normative liberal notions of politics and meritocracy. The decorum of American politics has been shattered by a rhetorical recklessness that includes overt racism, misogyny, conspiracy and support for political violence. Where the Republican Party, Fox News, Beltway think-tanks and the Koch brothers have managed their populist base through dog-whistling and culture wars, Trump promises his supporters the chance to destroy the elite who prevent them from going to the end in their fantasies. He has catapulted into the national discourse a mixture of paleo-conservatism and white nationalism recently sequestered to the fringes of American politics or to regional populisms. Attempts by journalists and politicians during the campaign to fact-check, debunk and shame Trump proved utterly futile or counter-productive. He revels in transgressing the rules of the game and is immune to the discipline of his party, the establishment and journalistic notions of truth-telling. Trump destabilizes the values of journalism as it is torn between covering the ratings bonanza of his spectacle and re-articulating its role in defence of liberal democracy. I argue here that Trump epitomizes the populist politics of enjoyment. Additionally liberalism and its institutions, such as journalism, are libidinally entangled in this populist muck. Trump is not simply a media-savvy showman: he embodies the centrality of affect and enjoyment to contemporary political identity and media consumption. He wields affective media power, drawing on an audience movement of free labour and affective intensity to defy the strictures of professional fields.

    Populism is here understood in psychoanalytic terms as a politics of antagonism and enjoyment. The rhetorical division of society between an organic people and its enemy is a defining feature of theoretical accounts of populism (Canovan 1999). Trump invokes a universal American people besieged by a rapacious enemy. His appeals to “America” function as a fantasy of social wholeness in which the country exists free of the menace of globalists, terrorists and political correctness. This antagonism is not simply a matter of rhetorical style but a necessary precondition for the Lacanian political “subject of enjoyment” (Glynos and Stavrakakis 2008: 257). Trump is an agent of obscene transgressive enjoyment, what Lacan calls jouissance, whether in vilifying immigrants, humiliating Jeb Bush, showing off his garish lifestyle or disparaging women. The ideological content of Trump’s program is secondary to its libidinal rewards or may function as one and the same. It is in this way that Trump can play the contradictory roles of blood-thirsty isolationist and tax-dodging populist billionaire.

    Psychoanalytic theory differs from pathology critiques of populism in treating it as a symptom of contemporary liberal democracy rather than simply a deviation from its normative principles. Drawing on the work of Laclau (2005), Mouffe (2005) and Žižek (2008), Trump’s populism is understood as the ontologically necessary return of antagonism, whether experienced in racial, nationalist or economic terms, in response to contemporary liberalism’s technocratic turn. The political and journalistic class’s exaltation of compromise, depoliticization and policy-wonks are met with Trump promises to ‘fire’ elites and his professed ‘love’ of the ‘poorly educated’. Trump’s attacks on the liberal class enmeshes them in a libidinal deadlock in that both require the other to enjoy. Trump animates the negative anti-fascism that the liberal professional classes enjoy as their identity while simultaneously creating the professional class solidarity which animates populist fantasies of the puppet-masters’ globalist conspiracy. In response to Trump’s improbable successes the Clinton campaign and liberal journalism appealed to rationalism, facts and process in order to reaffirm a sense of identity in this traumatic confrontation with populism.

    Trump’s ability to harness the political and libidinal energies of enjoyment and antagonism is not simply the result of some political acumen but of his embodiment of the values of affective media. The affective and emotional labour of audiences and users is central to all media in today’s “communicative capitalism” (Dean 2009). Media prosumption, or the sharing and production of content/data, is dependent upon new media discourses of empowerment, entrepreneurialism and critical political potential. Fox News and the Tea Party were early exemplars of the way in which corporate media can utilize affective and politicized social media spaces for branding (Jutel 2013). Trump is an affective media entrepreneur par excellence able to wrest these energies of enjoyment and antagonism from Fox and the Republican party. He operates across the field whether narcissistically tweeting, appearing on Meet the Press in his private jet or as a guest on Alex Jones’ Info Wars. Trump is a product of “mediatiaztion” (Strömbäck and Dimitrova 2011), that is the increasing importance of media across politics and all social fields but the diminution of liberal journalism’s cultural authority and values. As an engrossing spectacle Trump pulls the liberal field of journalism to its economic pole of valorization (Benson 1999) leaving its cultural values of a universal public or truth-telling isolated as elitist. In wielding this affective media power against the traditional disciplines of journalism and politics, he is analogous to the ego-ideal of communicative capitalism. He publicly performs a brand identity of enjoyment and opportunism for indeterminate economic and political ends.

    The success of Trump has not simply revealed the frailties of journalism and liberal political institutions, it undermines popular and academic discourses about the political potential of social/affective media. The optimism around new forms of social media range from the liberal fetishization of data and process, to left theories in which affect can reconstitute a democratic public (Papacharissi 2015). Where the political impact of social media was once synonymous with Occupy Wall Street, the Arab Spring and direct democracy we must now add Donald Trump’s populism and the so-called ‘alt-right’. While Trump’s politics are thoroughly retrograde, his campaign embodies what is ‘new’ in the formulation of new media politics. Trump’s campaign was based on a thoroughly mediatized constituency with very little ground game or traditional political machinery, relying on free media coverage and the labour of social media users. Trump’s campaign is fuelled by ‘the lulz’ which translates as the jouissance of hacker nerd culture synonymous with the “weird Internet” of Twitter, 4-Chan and message boards. For Trump’s online alt-right army he is a paternal figure of enjoyment, “Daddy Trump” (Yiannopoulos 2016), elevating ritualized transgression to the highest reaches of politics. Trump’s populism is a pure politics of jouissance realized in and through the affective media.

    Populism and Enjoyment

    The value of an obscene figure like Donald Trump is that he demonstrates a libidinal truth about right wing populist identity. It has become a media cliché to describe Donald Trump as the id of the Republican party. And while Trump is a uniquely outrageous figure of sexual insecurity, vulgarity and perversion, the insights of psychoanalytic theory extend far beyond his personal pathologies.[1] It should be stated that this psychoanalytic reading is not a singular explanation for Trump’s electoral success over and above racism, Clinton’s shockingly poor performance (Dovere 2016), a depressed Democratic turnout, voter suppression and the electoral college. Rather this is an analysis which considers how Trump’s incoherence and vulgarity, which are anathema to normative liberal politics, ‘work’ at the level of symbolic efficiency.

    The election of Trump has seemingly universalized a liberal struggle against the backward forces of populism. What this ‘crisis of liberalism’ elides is the manner in which populism and liberalism are libidinally entangled. Psychoanalytic political theory holds that the populist logics of antagonism, enjoyment and jouissance are not the pathological outside of democracy but its repressed symptoms, what Arditi borrowing from Freud calls “internal foreign territory” (2005: 89). The explosion of emotion and anger which has accompanied Trump and other Republican populists is a return of antagonism suppressed in neoliberalism’s “post-political vision” (Mouffe 2005: 48). In response to the politics of consensus, rationalism and technocracy, embodied by Barack Obama and Clinton, populism expresses the ontological necessity of antagonism in political identity (Laclau 2005). Whether in left formulations of the people vs the 1% or the nationalism of right wing populism, the act of defining an exceptional people against an enemy represents “political logic tout court” (Laclau: 229). The opposition of a people against its enemy is not just a rhetorical strategy commonly defined as the populist style (Moffitt 2016), it is part of the libidinal reward structure of populism.

    The relationship between antagonism and enjoyment is central to the psychoanalytic political theory approach to populism employed by Laclau, Žižek, Stavrakakis and Mouffe. The populist subject is the psychoanalytic “subject of enjoyment” (Glynos & Stavrakakis:  257) shaped by trauma, irrational drives and desires. Populist ontology is analogous to Lacanian “symbolic castration” in which the child’s failure to fulfill a phallic role for the mother “allows the subject to enter the symbolic order” (Žižek 1997: 17). Populism embodies this fundamental antagonism and sense of lost enjoyment. Populist identity and discourse are the perpetually incomplete process of recapturing this primordial wholeness of mother’s breast and child. It is in this way that Trump’s ‘America’ and the quest to ‘Make America Great Again’ is not a political project built on policy, but an affective and libidinal appeal to the lost enjoyment of a wholly reconciled America. America stands in as an empty signifier able to embody a sub-urban community ideal, military strength or the melding of Christianity and capitalism, depending upon the affective investments of followers.

    In the populist politics of lost enjoyment there is a full libidinal identification with the lost object (America/breast) that produces jouissance. Jouissance can be thought of as a visceral enjoyment which that defies language as in Barthes’ (1973) notion of jouissance as bliss. It is distinct from a discrete pleasure as it represents an “ecstatic release” and transgressive “absolute pleasure undiluted” by the compromises with societal constraints (Johnston 2002). Jouissance is an unstable excess, it cannot exist without already being lost. ‘America’ as imagined by Trump has never existed and “can only incarnate enjoyment insofar as it is lacking; as soon we get hold of it all its mystique evaporates!” (Stavrakakis 2007: 78). However this very failure produces an incessant drive and “desire structured around the unending quest for the lost, impossible jouissance” (Glynos and Stavrakakis: 261). Donald Trump may have won the White House but it is unclear whether American greatness has been restored, delayed or thwarted, as is the nature jouissance. The Trump campaign and presidency embodies jouissance as “pleasure in displeasure, satisfaction in dissatisfaction” (Stavrakakis: 78). With a dismal approval rating and disinterest in governing Trump has taken to staging rallies in order to rekindle this politics of jouissance. However the pleasure generated during the campaign has been lost. Matt Taibbi described the diminishing returns of jouissance among even his most devoted followers who turn out “for the old standards” like “lock her [Clinton] up” (2017) and are instead subjected to a narcissistic litany of personal grievances.

    The coalescence of libidinal energy into a populist movement depends on what Laclau calls an affective investment (2005) in a ‘people’ whose enjoyment is threatened. The shared affective experience of enjoyment in being part of the people is more important than any essential ideological content. In populist ontology ‘the people’ is a potent signifier for an organic virtue and political subjectivity that is seemingly pure. From Thomas Jefferson’s ode to the yeoman farmer, the Tea Party’s invocation of the producerist tradition and the humanism of Bernie Sanders[2] there is a belief in the people as the redeemer of politics. However for Laclau this people is always negatively defined by an antagonistic enemy, whether “mobs in the city” (Jefferson 1975: 216), liberal government, Wall Street or ‘Globalists.’ Trump’s promise to make America great again is at once destiny by virtue of the people’s greatness, but is continually threatened by the hand of some corrupting and typically racialized agent (the liberal media, George Soros, China or Black Lives Matter). In this way Trump supporters ‘enjoy’ their failure in that it secures an embattled identity, allows them to transgress civic norms and preserve the illusory promise of America.

    Within the field of Lacanian political theory there is rift between a post-Marxist anti-essentialism (Lacalau, 2005, Mouffe, 2005) which simply sees populism as the face of the political, and a Lacanian Marxism which retains a left-political ethic as the horizon of emancipatory politics (Žižek, 2008, Dean, 2009). With the ascent of populism from the margins to the highest seat of power it is essential to recognize what Žižek describes as the ultimate proto-fascist logic of populism (Žižek, 2008). In order to enjoy being of the people, the enemy of populism is libidinally constructed and “reified into a positive ontological entity…whose annihilation would restore balance and justice” (Žižek 2008: 278). At its zenith populism’s enemy is analogous to the construct of the Jew in anti-semitism as a rapacious, contradictory, over-determined evil that is defined by excessive enjoyment. Following Lacan’s thesis that enjoyment always belongs to the other, populist identity requires a rapacious other “who is stealing social jouissance from us” (Žižek 1997: 43). This might be the excessive enjoyment of the Davos, Bohemian Grove and ‘limousine-liberal’ elite, or the welfare recipients, from bankers, immigrants and the poor, who ‘enjoy’ the people’s hard earned tax dollars. For the populists enjoyment is a sense of being besieged which licenses a brutal dehumanization of the enemy and throws the populist into an self-fecund conspiratorial drive to discover and enjoy the enemy’s depravity. Alex Jones and Glenn Beck have been key figures on the populist right (Jutel 2017) in channelling this drive and reproducing the tropes of anti-semitism in uncovering the ‘globalist’ plot. In classic paranoid style (Hofstader 1965), this elite is often depicted as occultist[3] and in league with the lumpen-proletariat to destroy the people’s order.

    Trump brings a people into being around his brand and successful presidential in personifying this populist jouissance. He is able to overcome his innumerable contradictions and pull together disparate strands of the populist right, from libertarians, evangelicals, and paleo-conservatives to white nationalists, through the logic of jouissance. The historically high levels at which evangelicals supported the libertine Trump (Bailey 2016) were ideologically incongruous. However the structure of belief and enjoyment; a virtuous people threatened by the excessive enjoyment of transgender rights, abortion and gay marriage, is analogous. The libidinal truth of their beliefs is the ability to enjoy losing the culture wars and lash out at the enemy. Trump is able to rail against the elite not in spite of his gaudy billionaire lifestyle but because of it. As Mudde explains, populism is not a left politics of reflexivity and transformation aimed at “chang[ing] the people themselves, but rather their status within the political system” (2004: 547). He speaks to the libidinal truth of oligarchy and allows his followers to imagine themselves wielding the power of the system against the elite (as also suggested by Grusin 2017, especially 91-92, on Trump’s “evil mediation”). When he appeared on stage with his Republican rivals and declared that he had given all of them campaign contributions as an investment, it was not an admission of culpability but a display of potency. There is a vicarious enjoyment when he boasts as the people’s plutocrat “when they [politicians] call, I give. And you know what? When I need something from them…I call them, and they are there for me” (Fang 2016).

    Populist politics is not a means to a specific policy vision but enjoyment as its own end, even if Trump’s avarice runs counter to the people’s rational self-interest. The lashing out at women and immigrants, the humiliation of Jeb Bush, telling Chris Christie to ‘get on the plane’, the call to imprison Hillary Clinton, all offer a release of jouissance and the promise to claim state power in the name of jouissance. When he attacks Fox News, the Republican party and its donors he is betraying powerful ideological allies for the principle of jouissance and the people’s ability to go to the end in their enjoyment. The cascading scandals that marked his campaign (boasting of sexual assault, tax-dodging etc) and provoked endless outrage among political and media elites, function in a similar way. Whatever moral failings it marks him as unrestrained by the prohibitions that govern social and political behaviour.

    In this sense Trump’s supporters are invested in him as the ego-ideal of the people, who will ‘Make America Great Again’ by licensing jouissance and whose corruption is on behalf of the people. In his classic study of authoritarianism and crowds, Freud describes the people as having elevated “the same object in the place of their ego ideal and have consequently identified themselves with one another in their ego” (1949: 80). Trump functions in this role not simply as a figure of obscene opulence and licentiousness but in a paternalistic role among his followers. His speeches are suffused with both intolerance and professions of love and solidarity with the populist trope of the forgotten man, however disingenuous (Parenti 2016). Freud’s theory of the leader has rightly been criticized as reducing the indeterminacy of crowds to simply a singular Oedipal relation (Dean 2016). However against Freud’s original formulation Trump is not the primordial father ruling a group “that wishes to be governed by unrestricted force” (Freud: 99) but rather he is the neoliberal super-ego of enjoyment “enjoining us to go right to the end” (Žižek 2006: 310) in our desires. This libidinal underside is the truth of what Lakoff (2016) identifies as the “strict father” archetype of conservatism. Rather than the rigid moral frame Lakoff suggests subjects, this obscene father allows unrestrained transgression allowing one to “say things prohibited by political correctness, even hate, fight, kill and rape” (Žižek 1999: 6). Milo Yiannopolous’ designation of Trump as the ‘Daddy’ of the alt-right perfectly captures his role as the permissive paternal agent of jouissance.

    In an individuated polity Trump’s movement sans party achieves what can be described as a coalescence of individual affective investments. Where Freud supposes a totalizing paternal figure, Trump does not require full identification and a subsumption of ego to function as a super-ego ideal. This is the way to understand Trump’s free-form braggadocio on the campaign trail. He offers followers a range of affective points of identification allowing them to cling to nuggets of xenophobia, isolationism, misogyny, militarism, racism and/or anti-elitism. One can disregard the contradictions and accept his hypocrisies, prejudices, poor impulse control and moral failings so long as one is faithful to enjoyment as a political principle.

    The Liberal/Populist Libidinal Entanglement

    In order to understand the libidinal entanglement of liberalism and populism, as embodied in the contest between Trump and Clinton, it is necessary to consider liberalism’s conception of the political. Historical contingency has made liberalism a confused term in American political discourse simultaneously representing the classical liberalism of America’s founding, progressive-era reformism, New Deal social-democracy, the New Left and Third Way neo-liberalism. The term embodies the contradiction of liberalism identified by CB MacPherson as between the progressive fight to expand civil rights and simply the limited democracy of a capitalist market society (1977). The conflation of liberalism and the left has occurred in the absence of a US labour party and it has allowed Third Way neo-liberals to efface the contribution of 19th century populists, social-democrats and communists to progressive victories. The fractious nature of the 2016 Democratic primary process where the Democratic Party machinery and liberal media organs overwhelming supported Hillary Clinton against Bernie Sanders and a youthful base openly identifying as “socialist”, has laid bare the conflation of liberalism and the left. In this way it makes sense to speak of liberalism and neoliberalism interchangeably in contemporary American politics.

    Liberal politics disavows the central premise of psychoanalytic theory, that political identity is based on antagonism and enjoyment. Mouffe (2005) describes its vision of politics as process-oriented with dialogue and rational deliberation between self-interested parties in search of true consensus. And while the process may not be seemly there are no ontological obstacles to consensus merely empirical blockages. One can see this in Hillary Clinton’s elevation of the ‘national conversation’ as an end in and of itself (McWhorter 2016). While this may contribute to a democratic culture which foregrounds journalism and ‘the discourse’, it presents politics, not as the antagonistic struggle to distribute power, access and resources, but simply as the process of gaining understanding through rational dialogue. This was demonstrable in the Clinton campaign’s strategy to rebuff Trump’s rhetorical recklessness with an appeal to facts, moderation[4] and compromise. With the neoliberal diminution of collective identities and mass vehicles for politics, the role of politics becomes technocratic administration to expand individual rights as broadly as possible. Antagonism is replaced with “a multiplicity of ‘sub-political’ struggles about a variety of ‘life issues’ which can dealt with through dialogue” (Mouffe: 50). It is in this way that we can understand Clinton’s performance of progressive identity politics, particularly on social media,[5] while being buttressed by finance capital and Silicon Valley.

    The Trump presidency does not simply obliterate post-politics, it demonstrates how populism, liberalism and the journalistic field are libidinally entangled. They require one another as the other in order to make enjoyment in political identity possible. The journalist Thomas Frank has identified in the Democrats a shift in the mid-1970s, from a party of labour to highly-educated professionals and with it a fetishization of complexity and process (2016a). The lauding of expertise as depoliticized rational progress produces a self-replicating drive and enjoyment as one can always have more facts, compromise and dialogue. In this reverence for process the neoliberal democrats can imagine and enjoy the transcendence of the political. Liberal journalism’s new turn to data and wonk-centric didacticism, embodied in the work of Nate Silver and in the online publication Vox, represents this notion of post-politics and process as enjoyment. Process then becomes the “attempt to cover over [a] constitutive lack…through continuous identificatory acts aiming to re-institute an identity” (Glynos and Stavrakakis: 261). For neo-liberal Democrats process is a fetish object through which they are fulfilled in their identity.

    However try as they might liberals cannot escape their opponent and the political as a result of the inter-subjective dimensions of enjoyment. Those outside the dialogic process are seen as “old-fashioned ‘traditionalists’ or, more worryingly, the ‘fundamentalists’ fighting a backward struggle against the forces of progress” (Mouffe: 50). Where liberalism sees Trump as a dangerous xenophobe/fundamentalist, Bernie Sanders functions as a traditionalist clinging to an antagonistic political discourse and a universalist project (social democracy). Sanders’ universalism was widely criticized as undermining particular identity struggles with Clinton chiding him that ‘Breaking up the banks won’t end racism’. Thomas Frank systematically tracked the response of the Washington Post editorial page to the Sanders campaign for Harper’s Magazine and detailed a near unanimous “chorus of denunciation” of Sanders’ social democracy as politically “inadmissible” (2016b).

    The extent of the liberal/populist co-dependency was revealed in a Clinton campaign memo outlining the “Pied-Piper” strategy to elevate Trump during the Republican primary as it was assumed that he would be easier to beat than moderates Rubio and Bush (Debenedetti 2016). For liberalism these retrograde forces of the political provide enjoyment, virtue and an identity of opposing radicals from all sides, even as populism continues to make dramatic advances. The contradiction of this libidinal entanglement is that the more populism surges the more democrats are able to enjoy this negative and reactive identity of both principled anti-fascism and a cultural sophistication in mocking the traditionalists. The genre of Daily Show late night comedy, which has been widely praised as a new journalistic ideal (Baym 2010), typifies this liberal enjoyment[6] with populists called out for hypocrisy or ‘eviscerated’ by this hybrid of comedy and rational exposition. Notably John Oliver’s show launched the ‘Drumpf’ meme which was meant to both mock Trump’s grandiosity and point out the hypocrisy of his xenophobia. What the nightly ‘skewering’ of Trump by SNL, The Daily Show and Stephen Colbert’s Tonight Show achieves is the incessant reproduction of identity, widely shared on social media and other liberals sites like Huffington Post, that allows liberals an enjoyment of cultural sophistication in defeat.

    Immediately after the election of Trump SNL made a bizarre admission of this liberal over-identification with its negative identity. Kate McKinnon, who impersonated Hillary Clinton on SNL, began the show in character as Clinton while performing the late Leonard Cohen’s sombre ballad ‘Hallelujah’. Here the satirical character meant to provide the enjoyment of an ironic distance from political reality speaks for an overwrought full identification with liberalism through the cultural politics of late night comedy providing liberals what Rolling Stone called ‘catharsis after an emotionally exhausting’ election (Kreps 2016). Writer and comedian Matt Christman has described this as an elevation of comedians analogous to the conservative fetish of ‘The Troops’ (Menaker 2016). There is a fantasy of political potency and virtue embodied in what Žižek might call these ‘subjects supposed to eviscerate’ who wield power in our place.

    In the 2016 US Presidential elections, liberalism failed spectacularly to understand the political and to confront its own libidinal investments. While the Clinton campaign did manage to bring certain national security Republicans and moderates to her side in the name of consensus, this reproduced the populist imaginary of a class solidarity of the learned undermining The People’s natural order. Hillary Clinton’s vision of meritocracy included a diverse Silicon Valley cabinet (Healy 2016) and the leadership of “real billionaires.”[7] Meanwhile Trump spoke of the economy in antagonistic terms, using China and the globalist conspiracy to channel a sense of lost community and invert the energies of class conflict. Trump, the vulgar tax-dodging billionaire, is preferable to a section of working class voters than a rational meritocracy where their class position is deserved and their fate to learn code or be swept away by the global economy. Friedrich von Hayek wrote that the virtue of the market as a form of justice is that it relies on “chance and good luck” (1941: 105) and not simply merit. However erroneous this formulation of class power, it allows people to accept inequality as based on chance rather than an objective measure of their value. In contrast to Clinton’s humiliating meritocracy, Trump’s charlatanism, multiple bankruptcies and steak infomercials reinscribe this principle of luck and its corollary enjoyment.

    The comprehensive failure of liberal post-politics did not simply extend from the disavowal of antagonism but the fetishization of process. The party’s lockstep support of the neoliberal Clinton in the primary against the left-wing or ‘traditionalist’ Sanders created an insular culture ranging from self-satisfied complacency to corruption. The revelations that the party tampered with the process and coordinated media attacks on Sanders’ religious identity (Biddle 2016) fundamentally threatened liberal political identity and enjoyment. This crisis of legitimacy necessitated another, more threatening dark political remnant of history in order to restore the fetish of process. Since this moment liberals, in politics and the media, have relied on Russia as an omnipotent security threat, coordinating the global resurgence of populism and xenophobia and utilizing Trump as a Manchurian candidate and Sanders as a useful idiot.[8] This precisely demonstrates the logic of fetishist disavowal, liberals know very well that process has been corrupted but nevertheless “they feel satisfied in their [fetish], they experience no need to be rid of [it]” (Žižek 2009: 68). For the liberal political and media class it is easier to believe in a Russian conspiracy of “post-truth politics” than it is to confront one’s own libidinal investments in rationalism and consensus in politics.

    Affective Media Power and Jouissance

    The success of Trump was at once a display of journalistic powerlessness, as he defied predictions and expectations of presidential political behaviour, and affective media power as he used access to the field to disrupt the disciplines of professional politics. The campaigns of Clinton and Trump brought into relief the battle over the political meaning of new and affective media. For Clinton’s well-funded team of media strategists and professional campaigners data would be the means by which they could perfect the politics of rationalism and consensus. Trump’s seemingly chaotic, personality driven campaign was staked on the politics of jouissance, or ‘the lulz’, and affective identification. Trump represented a fundamental attack on the professional media and political class’ notions of merit and the discourse. And while his politics of reaction and prejudice are thoroughly retrograde, he is completely modern in embodying the values of affective media in eliciting the libidinal energies of his audience.

    By affective media I am not simply referring to new and social media but the increasingly universal logic of affect at the heart of media. From the labour of promoting brands, celebrities and politicians on social media to the consumption of traditional content on personalized devices and feeds, consumption and production rely upon an emotional investment, sense of user agency, critical knowingness and social connectivity. In this sense we can talk about the convergence of affect as a political economic logic of free labour, self-surveillance and performativity, and the libidinal logic of affective investment, antagonism and enjoyment. Donald Trump is therefore a fitting president for what Jodi Dean calls communicative capitalism (2009) in which capital subsumes personalized affective drives in circuits of capital. He exemplifies the super-ego ideal of communicative capitalism and its individuating effects as a narcissist who publicly ‘enjoys’ life and leverages his fame and media stakes to whatever end whether real estate, media contract negotiations or the presidency.

    The success of Trump’s populism and the contradictory responses he drew from establishment media must be understood in terms of the shifts of media political economy and the concurrent transformation of journalistic values. Journalism has staked its autonomy and cultural capital as a profession on the principle that it is above the fray of politics, providing objective universal truths for a public “assumed to be engaged in a rational process of seeking information” (Baym 2010: 32). Journalism is key to the liberal belief in process, serving a technocratic gatekeeping role to the public sphere. These values are libidinal in the sense that they disavow the reality of the political, are perpetually frustrated by the economic logic of the field, but nevertheless serve as the desired ideal. Bourdieu describes the field of journalism as split between this enlightened liberalism and the economic logic of a “populist spontaneism and demagogic capitulation to popular tastes” (Bourdieu 1998: 48). This was neatly demonstrated in the 2016 election when CBS Chairman Les Moonves spoke of Trump’s campaign to investors; “It may not be good for America, but it’s damn good for CBS” (Collins 2016). The Trump campaign and presidency conform to the commercial values of the field, providing the volatility and spectacle of reality television, and extraordinary ratings for cheap-to-produce content. Faced with these contradictions journalists have oscillated between Edward R. Murrow-esque posturing and a normalization of this spectacle.

    Further to this internal split in the field between liberal values and the economic logic of the Trump spectacle, the process of “mediatization” (Strömbäck and Dimitrova, 2011) explains the centrality of affective media to public political life. With neo-liberal post-politics and the diminution of traditional political vehicles and identities, media is the key public space for the autonomous neoliberal subject/media user. The media is ubiquitous in “producing a convergence among all the fields [business, politics, academia] and pulling them closer to the commercial pole in the larger field of power” (Benson 1999: 471). In this way media produces symbolic capital, or affective media power, with which media entrepreneurs can make an end-run around the strictures of professional fields. Trump is exemplary in this regard as all of his ventures, whether in real-estate, broadcasting, social media or in politics, rely upon this affective media power which contradicts the traditional values of the field. The inability of the journalistic and political fields to discipline him owes to both his transcendence of those fields and the indeterminacy of his actions. Trump’s run may well have been simply a matter of opportunism in an attempt to accrue media capital for his other ventures, whether in renegotiating his NBC contract or putting pressure on the Republican party as he has done previously.

    The logic of Trump is analogous to the individuated subject of communicative capitalism and the injunction to throw yourself into circulation through tweets and posts, craft your brand and identity, expand your reach, become and object of desire and enjoy. He exemplifies mediatized life as “a non-stop entrepreneurial adventure involving the pursuit of multiple revenue streams predicated on the savvy deployment of virtuosic communicative and image skills” (Hearn 2016: 657). Trump is able to bypass the meritocratic constraints of professional fields through the affective identification of a loyal audience in his enjoyment and brand. His long tenure on national television as host of The Apprentice created precisely the template by which Trump could emerge as a populist ego-ideal in communicative capitalism. He is a model of success and the all-powerful and volatile arbiter of success (luck) in a contest between ‘street-smart’ Horatio Algers and aspiring professionals with impeccable Ivy-League resumes. The conceit of the show, which enjoyed great success during some of America’s most troubled economic times, was the release of populist enjoyment though Trump’s wielding of class power. With the simple phrase ‘you’re fired’ he seemingly punishes the people’s enemy and stifles the meritocracy by humiliating upwardly mobile, well-educated social climbers.

    Trump’s ability to channel enjoyment and “the people” of populism relies upon capturing the political and economic logic of affect which runs through contemporary media prosumption (Bruns 2007). From the superfluousness of clickbait, news of celebrity deaths and the irreverent second-person headline writing of Huffington Post, affect is central to eliciting the sharing, posting and production of content and user data as “free labour” (Terranova 2004). Trump’s adherence to the logic of affective media, combined with a willing audience of affective labour, is what allowed him to defy the disciplines of the field and party, secure disproportionate air-time and overcome a 4-to-1 advertising deficit to the Clinton campaign (Murray 2016). The Trump campaign had a keen sense of the centrality of affect in producing the spectacle of a mass movement, often employing ‘rent-a-crowd’ tactics, to using his staff as a cheer squad during public events. In a manner similar to the relationship between the Tea Party and Fox News (Jutel 2013) the performance of large crowds produced the spectacle that secured his populist authenticity. While Fox effectively brought the Tea Party into the fold of traditional movement conservatism, through lobbying groups such as Freedom Works, Trump has connected his mainstream media brand with the online fringes of Brietbart, Info Wars and the so-called ‘alt-right’. It is from this space of politicized affective intensity that users perform free labour for Trump in sharing conspiracies, memes and personal testimony all to fill the empty signifier ‘Make America Great Again’ with meaning. Trump’s penchant for entertaining wild conspiracies has the effect of sending his online movement into a frenzied “epistemological drive” (Lacan 2007: 106) to uncover the depths of the enemy’s treachery.

    Where the Trump campaign understood the media field as a space to tap antagonism and enjoyment, for Hillary Clinton the promise of new media and its analogue ‘big data’ were a means to perfect communication and post-politics. Clinton was hailed by  journalists for assembling “Silicon Valley’s finest” into the “largest” and “smartest” tech team in campaign history (Lapowsky 2016). Where Clinton employed over 60 mathematicians using computer algorithms to direct all campaign spending, “Trump invested virtually nothing in data analytics” seemingly imperilling the future of the Republican party (Goldmacher 2016). The election of Trump did not simply embarrass the New York Times and others who made confident data-driven projections of a Clinton win (Katz 2016), it fundamentally undermined the liberal “technology fetish” (Dean 2009: 31) of new media in communicative capitalism. Where new media enthusiasts view our tweets and posts as communicative processes which empowers and expands democracy, the reality is a hyper-activity masks the trauma and “larger lack of left solidarity” (Dean 2009: 36). Trump is not simply the libidinal excess born of new forms of communication and participation, he realizes the economic logic and incentives of new media prosumption. The affective labour of Trump supporters share a connective tissue with the clickfarm workers purchased for page likes, the piece-meal digital workers designing promotional material or the Macedonian teenagers who circulate fake news on Facebook for fractions of a penny per click (Casilli 2016). Trump reveals both an libidinal and political economic truth nestled in the promise of new mediatized and affective forms of politics.

    The clearest demonstration of affective media as a space of enjoyment and antagonism, as opposed to liberal-democratic rationalism, is the rise of the so-called ‘alt-right’ under Trump. In journalistic and academic discourses, new media cultures defined by collaboration and playful transgression are seen as the inheritance of liberalism and the left. From Occupy Wall Street to the Arab Spring, affect is deemed central to enabling new democratizing public formations (Grusin 2010, Papacharissi 2016). The hacker and nerd cultures which proliferate in the so-called ‘weird internet’ of Twitter, Reddit and 4chan have been characterized as “a force for good in the world” (Coleman 2014: 50). Deleuzian affect theory plays a key role here in rejecting the traumatic and inter-subjective dimensions of enjoyment for a notion of affect, whose transmission between mediatizaed bodies, is seen as creating ‘rational goals and political effects’ (Stoehrel and Lindgren 2014: 240). Affect is the subcultural currency of this realm with ‘lulz’ (jouissance) gained through memes, vulgarity and trolling.

    However as the alt-right claim the culture of the “youthful, subversive, underground edges of the internet” (Bokhari and Yiannopoulos 2016) it is apparent that a politics of affective media is not easily sublimated for anything other than the circular logic of jouissance. It was in fact the troll ‘weev’, profiled in Coleman’s book on Anonymous as the archetypal troll, who claims to have launched ‘Operation Pepe’ to turn the Pepe the frog meme into a ubiquitous form of alt-right enjoyment as a prelude to race war (Sklar 2016). Trolling defines the alt-right and exemplifies the intractability of the other in enjoyment. Alt-righters might enjoy brutally dehumanizing their opponents in the purest terms of racism, anti-semitism and misogyny, but this is coupled with an obsessive focus on ‘political correctness’ on college campuses, through to pure fascist and racist nightmares of miscegenation and the other’s enjoyment. It should be clear that we are in the realm of pathological enjoyment and violent libidinal frustration particularly as the alt-right overlaps with the “manosphere” of unbridled misogyny and obsession with sexual hierarchies (Nagle 2017). The term “cuckseravtive” has become a prominent signifier of derision and enjoyment marking establishment conservatives as cuckolded or impotent, clearly placing libidinal power at the centre of identity. But it is also self-consciously referencing the genre of inter-racial ‘cuckold’ pornography in which the racial other’s virility is a direct threat to their own potency (Heer 2016). With the rise of the alt-right to prominence within internet subcultures and the public discourse it should be clear that affect offers no shortcuts to a latent humanism but populism and the logic of jouissance.

    Conclusion

    The election of Donald Trump, an ill-tempered narcissist uniquely unqualified for the role of US President, does not simply highlight a breakdown of the political centre, professional politics and the fourth estate. Trump’s populism speaks to the centrality of the libidinal, that is antagonism and enjoyment, to political identity. His vulgarity, scandals and outbursts were not a political liability for Trump but what marked him as an antagonistic agent of jouissance able to bring a people into being around his candidacy. In his paeans to lost American greatness he elicits fantasy, lost enjoyment and the antagonistic jouissance of vilifying those who have stolen “America” as an object of enjoyment. Trump’s own volatility and corruption are not political failings but what give the populist the fantasy of wielding unrestrained power. This overriding principle of jouissance is what allows disparate strains of conservatism, from evangelicals, paleo-conservatives and the alt-right, to coalesce around his candidacy.

    The centrality of Trump to the emergence of a people echoes Freud’s classic study of the leader and crowd psychology. He is a paternal super-ego, referred to as ‘Daddy’ by the alt-right, around which his followers can identify in themselves and each other. However rather than a figure of domination he embodies the neoliberal injunction to enjoy. In a political space of mediatized individuation Trump provides followers with different points of affective identification rather than subsumption to his paternal authority.  His own improbable run to the presidency personified the neo-liberal ethic to publicly enjoy, become an object of desire and ruthlessly maximise new opportunities.

    The response to Trump by the liberal political and media class demonstrates the libidinal entanglement between populism and neo-liberal post-politics. The more Trump defies political norms of decency the more he defined the negative liberal identity of urgent anti-fascism. The ascendance of reactionary populism from Fox News, the Tea Party and Trump has been meet in the media sphere with new liberal forms of enjoyment from Daily Show-style comedy to new authoritative data-driven forms of journalism. The affinity between Hillary Clinton and elite media circles owes to a solidarity of professionals. There is a belief in process, data and consensus which is only strengthened by the menace of Trump. The retreat to data functions as an endless circular process and fetish object which shields them from the trauma of the political and liberalism’s failure. It is from this space that the media could fail to consider both the prospects of a Trump presidency and their own libidinal investment in technocratic post-politics. When the unthinkable occurred it became necessary to attribute to Trump an over-determined evil encompassing the spectre of Russia and domestic fifth columnists responsible for a ‘post-facts’ political environment.

    Affective media power was central to Trump’s ascendance. Where journalists and the Clinton campaign imagined the new media field as a space for rationalism and process, Trump understood its economic and political logic. His connection to an audience movement, invested in him as an ego-ideal, allowed him to access the heights of the media and political fields without conforming to the disciplines of either. He at once defines the field through his celebrity and performances which generated outrageous, cheap-to-produce content with each news cycle, while opening this space to the pure affective intensity of the alt-right. It is the free labour of his followers which produced the spectacle of Trump and filled the empty signifier of American greatness with personal testimonies and affective investments.

    Trump’s pandering to conspiracy and his unyielding defiance of decorum allowed him to function as a paternal figure of enjoyment in affective media spaces. Where new media affect theory has posited a latent humanist potential, the emergence of Trump underlines the primacy of jouissance. In the alt-right the subcultural practices of trolling and ‘the lulz’ function as a circular jouissance comprised of the most base dehumanization and the concomitant racial and sexual terror. New media have been characterized as spaces of playful transgression however in the alt-right we find a jouissance for its own end that clearly cannot be sublimated into emancipatory politics as it remains stuck within the inter-subjective dimensions of enjoyment. Jodi Dean has described the effects of communicative capitalism as producing a ‘decline of symbolic efficiency’ (2010: 5), with new communicative technologies failing to overcome neoliberal individuation. Left attempts to organize around the principles of affective media, such as Occupy, remain stuck within discursive loops of misrecognition. Trump’s pure jouissance is precisely the return of symbolic efficiency that is most possible through a politics of affective media.

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    Olivier Jutel (@OJutel) is a lecturer in broadcast journalism at the University of the South Pacific in Fiji. His research is concerned with populism, American politics, cyberlibertarianism, psychoanalysis and critical theory. He is a frequent contributor to Overland literary journal .

    Back to the essay

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    Notes

    [1] While one should avoid constructing Trump as an enemy of pure jouissance, analogous to the enemy of populism, the barefaced boasts of sexual predation are truly horrific (see Stuart 2016).

    [2] While Laclau holds that all political ruptures have the structure of populism I believe it is important to distinguish between a populism, which constructs an overdetermined enemy and a fetishized people, against a politics which delineates an enemy in ethico-political terms. Bernie Sanders clearly deploys populist discourse however the identification of finance capital and oligarchy as impersonal objective forces place him in solidly in social-democratic politics.

    [3] The most widely circulated conspiracy to emerge from the campaign was ‘Pizzagate’. Fed by Drudge Report, Info Wars and a flurry of online activity the conspiracy is based on the belief that the Wikileaks dump of emails from Clinton campaign chairman revealed his complicity in a satanic paedophilia ring run out of Comet Pizzeria in Washington D.C. A YouGov/Economist poll found that 53% of Trump voters believed in the conspiracy (Frankovic 2016).

    [4] Having secured a primary victory against the left-wing Bernie Sanders, Clinton’s general election tact consisted principally of appealing to moderate Republicans. Democrat Senate Leader Chuck Schumer explained the strategy; “For every blue-collar Democrat we lose in Western Pennsylvania, we will pick up two moderate Republicans in the suburbs in Philadelphia, and you can repeat that in Ohio, Illinois and Wisconsin” (Geraghty 2016). While a ruinous strategy it appealed to notions of a virtuous, rational political centre.

    [5] In the build-up to the Michigan primary contest, and with the Flint water crisis foregrounded, Clinton’s twitter account posted a network diagram which typifies the tech-rationalist notion of progressive politics. The text written by staffers stated “We face a complex, intersectional set of challenges. We need solutions and real plans for all of them” (Clinton 2016). The diagram pictured interrelated concepts such as “Accountable Leadership”, “Environmental Protection”, “Investment in Communities of Color”. The conflation of intersectional discourse with network-speak is instructive. Politics is not question of ideology or power but managing social complexity through expert-driven policy solutions.

    [6] This form of satire is well within the confines of the contemporary liberal conception of the political. John Stewart’s pseudo political event “The Rally to Restore to Sanity” is instructive here as it sought primarily to mock right-wing populists but also those on the left who hold passionate political convictions (Ames, 2010). What is more important here than defeating the retrograde politics of the far-right is maintaining civility in the discourse.

    [7] At a campaign stop in Palm Beach, Florida Clinton stated that “I love having the support of real billionaires. Donald gives a bad name to billionaires” (Kleinberg 2016)

    [8] The Russia narrative was aggressively pushed by the Clinton campaign in the aftermath of the shock defeat. In Allen and Parnes’ behind the scenes book of the campaign they describe a failure to take responsibility with “Russian hacking…the centre piece of her argument” (2017: 238). While Russia is certainly an autocratic state with competing interests and a capable cyber-espionage apparatus, claims of Russia hacking the US election are both thin and ascribed far too much explanatory power. They rely upon the analysis of the DNC’s private cyber security firm Crowdstrike and a report from the Director of National Intelligence that was widely been panned by Russian Studies scholars (Gessen 2017; Mickiewicz 2017). Subsequent scandals concerning the Trump administration have far more to do with their sheer incompetence and recklessness than a conspiracy to subvert American democracy.

    _____

    Works Cited

     

  • Crowds and Democracy: The Idea and Image of the Masses from Revolution to Fascism by Stefan Jonsson

    Reichstag

    a review by Peter Gengler
    ~
    The failure of interwar Central Europe’s democracies remains fertile ground for scholars in the 21st century. In particular, the Weimar Republic’s promises and failures, its vibrant intellectual and artistic communities, and its ultimate collapse in 1933 continue to fascinate and haunt academics and lay audiences alike. Weimar Germany remains the object of intense interest given the barbarity that followed its demise, yet it also serves as a compelling warning about the fragility of democracy.

    Stefan Jonsson’s Crowds and Democracy examines the tumultuous years between 1918 and 1933 in an original and bold manner, contributing fresh insights to what could otherwise prove a hackneyed subject. In particular, the study’s creative approach and analysis of “the masses” contributes to the literature on Germany’s and Austria’s interwar politics and culture, and more generally raises provocative questions about the challenges of participatory politics, democratic representation, and the individual’s relationship to these processes. Indeed, as Jonsson points out, Europe’s austerity programs and the public outrage, manifested in the recent resurgence of nationalist right-wing parties and fascist movements in the European Union, demand a renewed focus on interwar social movements.

    Stefan Jonsson’s background, training, and research interests suit him well for the type of multidisciplinary investigation that he attempts here. He received his Ph.D. in literature from Duke University, and currently is a professor of ethnic studies at Linköping University in Sweden. The subject of Crowds and Democracy continues Jonsson’s previous work, in which he charted the European understanding of the masses from 1789 to 1989. 1 The monograph under review explores 1920s Austrian and German mass psychology, crowd theory, and the idea of “the masses” not simply as intriguing phenomena, but rather as problems in their own right caused and produced by mass mobilization, the social sciences and arts, and the ambivalences of democracy. Given the author’s expertise and familiarity with different disciplines, Crowds and Democracy combines and commands the literature and theories of literary criticism, philosophy, and intellectual and cultural history in an impressive and authoritative way.

    Jonsson traces the trajectory of the discourse and idea of “the masses,” concentrating on the years between 1918 and 1933. Each chapter represents a sort of case study as he analyzes the works of intellectuals or artists who are symbolic of a particular school of thought or new direction in scholarship. Jonsson thus shows how the meaning of “the mass” became a subject of investigation after the 1890s by mass psychology and mass sociology. This widely accepted notion held that the mass represented the opposite of bourgeois individuality, organization, education, masculinity, and positive qualities in general—the crowd was defined through negation. This assumption nevertheless gave way to a variety of views that attributed rationality to the crowds and sought to understand their internal dynamics, seeing “the masses” as a social formation in their own right.

    Jonsson shows how, despite their increased scrutiny of the masses, German and Austrian intellectuals by the 1920s were no clearer on comprehending the phenomenon and coming up with a suitable theory for understanding it and that by this time no consensus on who constituted the mass and why they were so prevalent in interwar politics existed, though the dominant opinion among sociologists was that they were a symptom of crisis and instability—the “alarm bells of history” (84). These social movements were an “allegory,” Jonsson contends, “evoked by the need to mark powers of change that appeared to govern the world of modernity…the masses connoted a dimension of social existence that caused fear and anxiety precisely because it disrupted the horizon of values and meanings through which class and gender identities had until then been affirmed, cultural hierarchies secured, and social order constituted” (112).

    Though they aroused great trepidation, during the 1920s the idea of “the masses” saw greater contestation as well. Indeed, Jonsson concludes that “[t]o enter the cultural landscape of interwar Germany and Austria is to encounter competing views, theories, and images of crowds” (179), each with varying agendas and presumptions that constructed an image of them reflecting socialist egalitarianism and promises of a democratic society to cultural pessimism and fears of bedlam and anarchy. In short, Jonsson’s study seeks to trace the epistemological foundations of “the mass” in European thought.

    Complicating this study further, Jonsson argues that the discourses on the masses in interwar Europe actually revolved around the problem of democracy. The period saw a proliferation of contesting ideologies, each with a different view of how to constitute society and the polity. Between the poles of revolution and fascism, thinkers articulated various visions of the crowds that reflected the fractured political landscape. “The masses,” therefore, could be constructed in an exclusionary way or in such a manner that they heralded promises of a better future; the throngs of people heightened fears of proletarian revolution or inspired political action. “The masses” therefore touched on the fundamental problem of democracy: how to embody and speak for the people, how to organize them, and how to represent society as a whole. As Jonsson concludes, these social movements “were never anything more, and at the same time never anything less, than the signs and symptoms of unresolved problems concerning the adequate political, cultural, and aesthetic representations of socially significant passions and political desires” (253).

    There are a great many achievements that Jonsson can lay claim to. First and foremost, one cannot help but admire the wealth of material that Jonsson mines. Delving into novels, art, philosophy, historiography, and sociology, the author authoritatively marshals a wide range of sources and subjects them to astute analysis. A number of scholars ranging from the fields of literature, cultural studies, history, the social sciences, film, and art will find intriguing insights and benefit from the lens through which Jonsson reads this vast collection of materials.

    Historians of Germany will also be pleased that Jonsson’s treatment of the Weimar period was nuanced and avoided notions of an inevitable collapse into dictatorship. Moreover, Crowds and Democracy is not encumbered by the fascist specter. Jonsson quite rightly asserts that democracy in the interwar period—though crisis-ridden—cannot be reduced to Hitler’s rise to power. Thus, it is refreshing that Nazism is not the predominant focus. Though it may seem obvious for specialists, Weimar was not defined by fascism and the republic should be treated in its own right. Jonsson’s interpretation takes into account the crises and dangers facing the fledgling democracies, but he also is careful to differentiate his account by judiciously discussing the emancipatory ambitions within Germany’s and Austria’s first republics.

    Jonsson’s erudite treatment of the sociological profession in the interwar period is another remarkable feature of this study. Readers will be charmed with the ease and clarity with which Jonsson disseminates the writings of scholars such as Georg Simmel, Theodor Geiger, or Leopold von Wiese. The sections of the book concentrating on intellectual history convincingly demonstrate how the idea of “the masses” developed and how sociologists and thinkers contended with what was considered the core issue of the day. Moreover, Jonsson differentiates between the actual phenomenon of mass politics and the “idea” that was constructed by these intellectuals, with all of their presumptions and biases. The result is stimulating, as Jonsson places theorists in dialogue with one another and shows how European intellectual thought, psychoanalysis, and philosophy developed between 1918 and 1933.

    Despite these achievements, Crowds and Democracies also suffers from some deficiencies. To begin with, one wonders what audience Jonsson attempted to reach. The book’s intellectual density means that few beyond academia will find it accessible. Simply put: this is not an easy read. The long and meticulous analyses and focus on theory require an engaged and informed reader, especially since some of the historical context—while generally correct—is nevertheless cursory and assumes a reader well versed in Central European history.

    The organization, structure, and style of the book are also somewhat distracting. Generally, Jonsson’s study follows the trajectory of the discourse on “the masses” chronologically, but often subchapters elucidate a particular theme that requires back-tracking. The book essentially is a collection of essays, with the result that taken together, the book meanders and contains redundancies. Sprawling chapters ranging between 50 to over 70 pages could have been broken up more effectively. The argumentative thread is also not always clear; 47 pages in, the author is still explaining what his book will do and how it will be structured. The unclear organizing principle and diffused arguments and objectives detract from the overall work. The lack of a bibliography is also disconcerting. Crowds and Democracy would have benefited from greater organizational clarity and a sustained and coherent argument, thereby guiding readers through an already challenging intellectual terrain more carefully.

    These criticisms of style aside, there are also some shortcomings with Jonsson’s argument. His claim that “few authors have connected the theme of the masses to Weimar history in any deeper sense” (xv) implies that this book seeks to remedy this gap in the literature. Yet while Jonsson succeeds in his discussion of how “the masses” were viewed, he does not fully accomplish his goal of unifying the discourse on mass movements and the actual phenomenon itself. What we are left with is a study of how intellectual and cultural elites contended with “the mass” theoretically and aesthetically. This does not reveal, however, what goals mass politics had and what ideologies drove them. We have little sense of the dynamics of the social movements, what strategies they pursued, or the self-perception of these entities. Jonsson’s argument assumes that the perceptions of Weimar luminaries—as astute or revealing as they may be—had a profound influence on the construction and instrumentalization of the concept of “the masses.” But this phenomenon was not a mere academic or cultural construction. As the author himself points out numerous times, mass politics were a real and defining feature of the interwar period.

    A greater attention on what animated and inspired the crowd would have been of great relevance for the central issue at hand: how “the masses” were imagined and perceived. For instance, taking into account the role of the 1917 Russian Revolution as inspiration for some and specter for others would have both explained the aspirations and fears that Bolshevism unleashed in Germany and which informed how elites viewed mass politics. Not only was the prospect of a proletarian revolution the source for socialist ambitions, it also fueled the animosities of reactionaries who dreaded such an uprising. The intellectual content of the various völkisch movements, the desires for a Volksgemeinschaft, and the inspiration of Mussolini not only motivated rightwing factions, they also had a profound effect on how contemporaries viewed the crowds in the streets. Yet all of this is muted in Jonsson’s study, so that his connection of “the masses” to Weimar history is limited. As intriguing as the observations of sociologists and artists may be, it nevertheless fails to give the crowd agency and in any case is a very narrow focus. In short: a greater attention to the actual crowds and not just how they were perceived could have fleshed out the concept “the masses” more thoroughly. A firmer historical grounding would have only added to this study. 2 As it stands, from a historian’s perspective this book suffers from a lack of tangibility and empiricism, and offers only limited insight into the phenomenon of mass politics and Weimar political and cultural history.

    A second shortcoming with Jonsson’s argument concerns his methodology. The claim that discussion of mass politics was ubiquitous and seen as a bellwether for the modern age would have found greater resonance by broadening the analysis beyond cultural elites. It is questionable how central the thinkers chronicled in this study were to the public discourse of the era. Jonsson admirably outlines the contours of the theoretical construction of “the masses” and meticulously documents how they were viewed. Yet missing is a whole other discourse beyond the ivory towers of academia and the artistic community which contemplated the political stakes. How much of this debate depended on Freud, Musil, Adorno, or any number of other notable thinkers, some of whom wrote in exile or never even finished their analyses? Sources such as newspapers or materials of politicians engaged in mass mobilization would have enriched Jonsson’s study of how contemporaries viewed this phenomenon and capitalized on it or struggled against it. He does analyze socialist publications such as the Arbeiter-Illustrierte Zeitung, but a greater use of similar source types would have bolstered his argument. What about the NSDAP publication, The Völkischer Beobachter? Jonsson focuses on rightwing thinkers such as Ernst and Friedrich Gerhard Jünger for another viewpoint on mass politics, but surely other, more widely disseminated sources could have benefitted Jonsson’s study.

    Overall, Jonsson has approached the interwar period in a fresh and creative way, demonstrating that the struggle to represent and understand the masses reflected the instability of democracy and the perplexity of the modern individuality. Whether seeing masses as signals of cultural decline or promises of a new, egalitarian society, Jonsson admirably shows how the sweeping political and social changes after 1918 shook European thought to its core. It is not just a unique history of Weimar, but also an understudied aspect of the ambivalence of democracy and the problems of democratic representation. Intellectual historians, sociologists, and scholars of art and cinema will find Crowds and Democracy a rewarding read. Nevertheless, beyond specialists, this book will not find a wide readership, and those seeking to better understand Central European political or cultural history would be better served by starting with more empirical studies.
    _____

    Peter Gengler is a Ph.D. candidate studying modern German history at the University of North Carolina at Chapel Hill. His dissertation is on expellee interest group politics and the construction and instrumentalization of expulsion narratives in public discourse in the Federal Republic of Germany between 1944 and 1970. From 2014 to 2016, Peter will be conducting dissertation research in Germany with support of the German Academic Exchange (DAAD) and the Berlin Program.
    _____

    notes:

    1. Stefan Jonsson, A Brief History of the Masses: Three Revolutions (New York: Columbia University Press, 2008). Back to the essay

    2. For excellent historical studies of Weimar, consult Detlev Peukert, The Weimar Republic: The Crisis of Classical Modernity (New York: Hill and Wang, 1992); Heinrich August Winkler, Weimar, 1918-1933: die Geschichte der ersten deutschen Demokratie (Munich: Beck, 1993); Peter Gay, Weimar Culture: The Outsider as Insider (New York: Norton, 2001); and Eric Weitz, Weimar Germany: Promise and Tragedy (Princeton: Princeton University Press, 2007). Back to the essay

  • Anti-Zionism as Antisemitism

    Anti-Zionism as Antisemitism

    imageThe Case of Italy,

    an intervention by John Champagne

    ~

    In several recent essays and articles on the relationship between Italian Jews in the diaspora and contemporary Israeli political and military actions toward the Palestinians, an interesting series of contradictions emerge. In some instances, critique of the military policies of the state of Israel is equated with antisemitism, even when that critique is proffered by Italian Jews. The argument, presented, for example, by Ugo Volli in his “Zionism: a Word that not Everyone Understands,” is that there is a connection between military and political attacks on Israel and what he terms a worldwide and constant economic and cultural campaign of de-legitimation and demonization of that state.1 Volli further contends that these two are directed not simply at Israelis, but at all Jews. “For this reason,” writes Volli, “there is no fundamental distinction between antizionism and antisemitism, between hate for Israel and for the Jews. All of this is well noted and not worth explaining here in greater detail.”2 This position dates from at least July of 1982, when, in response to critiques of the Israeli invasion of Lebanon voiced by Italian Jews in the diaspora, Jewish journalist Rosellina Balbi published in La Repubblica “Davide, discolpati!” an article defending Israel’s actions as defensive rather than offensive.3 In this article, Balbi equated antizionism with antisemitism by noting that any critique of the state of Israel has punctually provoked across Europe “tremors of anti-semitism.” Just a few months later, Italian war correspondent Oriana Fallaci suggested to an audience at Harvard that no one in the US will speak out against Israel because of “the contemporary fear of being blackmailed with the accusation of hating the Jews.”4

    A professor of Semiotics at the Università degli Studi di Torino and self-described political activist, Volli is also a journalist who has written for major Italian dailies as well as informazionecoretta.com, an Italian website whose stated goal is to guarantee that the public receives correct information on Israel.5 Antisemitism is a frequent theme in Volli’s work. Most recently, for example, he has argued that “history shows that antisemitism generates hatred of Israel, and not the inverse.”6 Such a position leads Volli to conclude that “the European Left” is antisemitic, as is “almost a third of the population” in Croatia, Belgium, and Spain.7

    Volli’s “Zionism” appeared in Shalom, the official monthly magazine of information and culture of the Comunità Ebraica di Roma.8 But who is the audience to which his article is directed? The word Comunità (with a capital C) is perhaps best translated as “Congregation.” It has a structure and a constitution.9 As the statutes of the Union of the Jewish Italian Communities (of which the Roman Comunità is a member) explain, in order to fully avail one’s-self of the resources of the Comunità, one must be an official member.10 The process is formalized via a declaration of one’s Jewishness.11 This declaration can be challenged, in which case, one can file an appeal.12 Under the advice of the rabbi, the consiglio or parliament – a body of twenty eight representatives elected directly by the members of the Comunità every four years – has the final say.13 Specific processes are also outlined for formally leaving the Comunità.14

    The history of the structure of the Italian Jewish Communities is a complex one. It encompasses a great span of time, including both Renaissance ghetto life, wherein Jews practicing different “rites” – not only the familiar Sephardic and Ashkenazi, but also the Italian, Sicilian, Levantine, and Catalan rites– were required to worship in a single synagogue. Another significant moment was Fascism, when all forms of religious worship were legally organized and regulated as part of the overall fascicization of Italian society.15 Royal Decree n.1731 of October 30, 1930, created the Union of Italian-Jewish Communities (Unione delle Comunità Israelitiche Italiane,) which represented Italian Judaism in its relations with the state.16

    The term “comunità,” however, can also refer to the English “community.” When one speaks of the Jewish “comunità,” therefore, one might be using the term in this looser sense. This might include, for example, non-religious Italian Jews, or out of town Jews attending the synagogue or other events presented by the Comunità’s museum and archive, or someone like Natalia Ginzburg – who, although ultimately converting to Catholicism, understood her Judaism as what one writer has called a “moral identity” – or even atheist Jews like the scientist Rita Levi-Montalcini.17 And while the Comunità is officially Orthodox, not all of its members keep kosher, for example, or wear the yarmulke outside of Temple.

    Writing in Shalom, Volli would appear to be addressing an audience composed of both the Comunità and the community, as well as non Jews. Many of the latter have contact with the Comunità via its museum in particular, which anticipates audiences from all over the world. Wall text and brochures, for example, are in Italian, Hebrew, and English, and both English and Italian tours of the two synagogues housed in the museum are provided daily. The tour guides inform the museum goers about the existence of Shalom, and copies of the magazine are available free.

    Noting in passing that, on the left, there are “numerous noted intellectuals of Jewish origin actively marshaled against the existence of Israel, from [Noam] Chomski to [Ilan] Pappé to Judith Butler,” as well as less aggressive (and, according to the author, therefore more insidious) organizations like J Street and its European counterpart, J Call, Volli ends his article by calling for a continuing defense of Zionism. He particularly cites for approbation critiques of Israel appearing recently in the official organs of the Italian Jewish press. In Volli’s eyes, to be Jewish is – or should be – to support the state of Israel. (While Volli claims only to be speaking against those who seek the dismantling of the state, in attacking J Street, an organization that explicitly calls for a two-state solution, he tips his hand.)

    However, the assumption that all Italian Jews are somehow representative of the state of Israel – a conclusion that would seem to follow logically from Volli’s argument – is also labeled antisemitism by other Jewish intellectuals working in the Italian academy today. For example, Marianna Scherini, doctor of research in Anthropology, History and Theory of Culture at the Università di Siena, begins her argument that, in their coverage of the 1982 war, both the Italian leftist press and the Italian daily newspapers offered converging, critical analyses of Israel, with a discussion of a new (post-war) antisemitism that is specifically anti-Israeli in its content.18 Due to the aforementioned war in Lebanon and the accompanying massacre of Palestinians in the refuge camps of Sabra and Shatila, 1982 was a particularly painful moment for the Italian Jewish community. Perpetrated by Christian Phalangists assisted by the Israel military, the massacre was publicly critiqued by some Italian Jewish intellectuals – most notably, Primo Levi – and followed in Rome by the bombing by terrorists of the Great Synagogue. (In fact, even prior to the massacre, the invasion had been condemned by Levi and several other intellectuals, including Franco Belgrado, Edith Bruck, Ugo Caffaz, Miriam Cohen, Natalia Ginzburg, David Meghnagi, and Luca Levi.)19

    The synagogue bombing resulted in the death of a child, Stefano Gay Tache. The killing took place on the holiday of of Shemini (also spelled Shmini) Atzeret (also spelled Azzeret), which the English version of the catalog of the Jewish Museum of Rome states is “a day when children receiving [sic] a public blessing.”20 Since the bombing, the Great Synagogue can only be visited via guided tours led by volunteers, who typically reference the attack. A B’nai B’rith Europe webpage repeats the claim that the attack took place when “a service of blessing for children was being held,” though it suggests that this attack “was perpetrated opposite the Grand Synagogue in Rome.”21 In fact, the blessing referenced occurs not on Shemini Atzeret but rather on the next day, Simchat Torah. In Israel, however, these holidays are celebrated on the same day. Regardless of this discrepancy, 1982 is sometimes cited as marking a definitive split between Italian Jews and the Italian left.22

    Scherini concludes her essay by arguing that both the Italian leftist press and the dailies tended to isolate Israeli actions from their political and historical context23 and to show no interest in the specific politics of the Palestinians,24 as well as to equate Israeli actions in Lebanon with the Shoah and suggest a transformation of Israeli Jews from victims to perpetrators of a contemporary persecution of the Palestinian people (196).25 She then explicitly links contemporary, post-war antisemitism with her contention that, “in the period under examination [1982] Israel constitutes a virtual ‘Jewish collective’ in the imagination of the Italian daily press.”26 According to the author, the treating of Israel as “the mirror through which to observe Italian Jews, and vice versa” and corollary homogenizing of all Jews is an instance of antisemitism.27

    A third position: some Italian Jewish intellectuals draw a relationship between contemporary antisemitism and the position, espoused by some Western intellectuals, that Israel represents the logical outcome, taken to its furthest point, of Western imperial expansion. This connection is suggested briefly by historian Guri Schwarz, who was a 2013-2014 Viterbi Visiting Professor at UCLA’s Center for Jewish Studies. Schwarz’s contention is that, in labeling Israel a kind of “worst case scenario,” Western antisemitism arises from a fear of the proximity of the self to the Other, a rejection of the Other in the self.28 That is, antisemitism arises from the fear that Jews are too similar to “the rest of us.” Schwarz’s argument unfortunately de-historicizes the trope, which appears to have arisen in the wake of the ’67 war . It found its condition of possibility in the linking of this war to then contemporary US imperial expansion in southeast Asia, as noted in Andrea Becherucci’s analysis of the coverage of the ’67 war in three left-wing Italian journals (119).29

    Beyond the fact that all three of these positions seem to foreclose, to varying degrees, any critique whatsoever of the military policies of the state of Israel, they also circumvent any discussion of the historical contradictions of a secular religious state. Clearly, the idea of a Jewish state is a product of the nineteenth century. It is historically linked to the “importation” to Europe, from the US and Latin America, of the model of the Enlightenment (secular) nation-state and overdetermined by (post-war) Cold War Western interests. This refusal to historicize Israel results in the particular double-bind that Israel on the one has the right to act as all other states – that is, to take both defensive and offensive action against perceived threats; this was the very argument debated in the diasporic community in 1982, with the invasion of Lebanon, perceived by some as Israel’s first offensive war30 – and that Israel is a “special case” – i.e., a state that, owing to the historical circumstances of its founding, is not subject to international law and the dictates of the UN, for example.

    As for the tension between the religious and the secular, an emblematic example is the insistence by some Italian Jews that the Jewish presence in Italy dates from 161BCE because the first book of Maccabees says so. (It may in fact date from earlier, as the Tunisian Jewish community dates itself, at least anecdotally, to the first diaspora, for example.) This in turn raises the question of how one writes the history of what is understood to be eternal – a problem that leads some scholars to argue that Jewish historiography finds its conditions of possibility in the Haskalah, nineteenth century Jewish Enlightenment (Yerushalmi). In Italy, the problem of how to write Jewish history is further complicated by the fact that the reform movement only recently came to Italy, and so the Roman Comunità is “officially” Orthodox.image31 This means that, in the Jewish Museum of Rome’s presentation of the history of the Jews, Biblical events for which there is little archaeological evidence are intermixed with such historically verifiable events as the destruction of the second Temple, commemorated in the Roman forum’s Arch of Titus.

    In drawing attention to the irresolvable tensions between the religious and the secular that necessarily inform the idea of a Jewish state, I am not suggesting, as Schwarz fears its antisemitic critics do, that Israel is “any worse” than the US in regard to ignoring the UN, for example. In fact, we know well that by virtue of its (declining) world hegemony, the US often chastises other states for breaking international law while itself flouting that law. I am suggesting, however, that, while no one would in all likelihood accuse US intellectuals who critique US foreign policy of being, say “racist,” the creation of a Jewish state has historically insured that any critique of that state will be equated in some quarters with antisemitism, even a critique produced by Jews, and that there seems to be a kind of willed refusal of some Italian Jewish intellectuals to work through this contradiction – a contradiction that finds one of its conditions of possibility in the modern “racialization” of Judaism that occurs via Nazi and Fascist antisemitism and its links to eugenics. Both Italian Fascism and Nazism deployed this antisemitism in an effort to invent national subjects, the Jew being the Other against which both Italian and German identities hoped to consolidate themselves and ward off their precarious histories.

    As its corollary, scholars who maintain that antizionism equals antisemitism must treat the latter itself as ahistorical – that is, as if there is no significant difference between pre-modern and modern forms of antisemitism. Rather than understand Italian Zionism as a kind of Foucauldian counter-discourse made possible by nineteenth century antisemitism and the antisemitic policies of Mussolini’s regime so well documented by Michele Sarfatti, Italian Jews who support unwaveringly the military policies of Israel today must construct their Comunità as always already Zionist.32 This, despite the fact that it is well known that many Jews who participated in the early years of post-Unification Italy were critical of Zionism and that, “before the Racial Laws of 1938, Italian Zionism was essentially the fruit of actions by a group of rabbis.”33

    A further corollary is that the term anti-zionism can refer both to a critique of the policies of the state of Israel and calls for its dismantling or even destruction. Volli himself argues that even at least one of those Italian Jewish authors he chastises admit (Volli’s word) that “for the great majority of Italian Jews, Israel remains an ideal and a patrimony to defend.” Interestingly, Volli uses patrimonio and not, for example stato,the former having connotations of both monetary and, more typically in Italian cultural discourse, connotations related to artistry, history, and heritage.

    Meanwhile, according to its own discourse about itself, at least as presented by its institutions such as the Jewish Museum of Rome, the cause of the shrinking of the Italian Jewish community is attributed not to any discontent with the Comunità’s refusal to critique Israeli military policies (and its insistent presentation of itself to the larger public as always having been supportive of Zionism) nor the lack in Rome of a thriving Italian Jewish reform movement but rather to mixed marriages. What the events of 1982 have produced is apparently an unhealable rift between the Italian left and the official representatives of the Italian Jewish Comunità.

    The problem of who exactly is an Italian Jew is further exacerbated by the fact that Italian Jews have lived their identities in ways far more complex than either of the crude terms “assimilation” or its opposite – autonomy? non-incorporation? – can signify. As long ago as 1985, Primo Levi “defended” himself from the charge, made in the US magazine Commentary, that he was assimilated, with the simple rejoinder, “I am. There does not exist in the Diaspora Jews who are not, to greater or lesser degrees: if only for the fact of speaking the language in which they live. I claim, for myself and for everyone, the right to choose the level of assimilation that is best suited to their culture and their surroundings.”34

    So, while, clearly, Italian Jews – both those who are official members of the Comunità and those who live their Judaism in a variety of different ways – hold varying opinions on the current military policies of the state of Israel, it is next to impossible to produce a critique of the state of Israel as a state without calling up the specter of antisemitism. That is, once a state is defined by Judaism, antisemitism is the necessary and irreducible outcome of any critique of Israel. As long as a critique of the very idea of the nation-state is part and parcel of leftist politics, and Israel continues to define itself as the (and not even a) Jewish state, critique of Israel will equal antisemitism, as least as it is defined by the aforementioned Italian Jewish intellectuals. These historical conditions create a particularly painful situation for those Italian Jews on the left, as they may feel as if they have no place in any Italian Jewish Comunità.

    Furthermore, once a Jewish state has been created in the lands formerly also inhabited by Palestinians, the only possible logical corollary is the formation of a Palestinian state. This, again, is irreducible; the logical outcome of the Palestinian diaspora is a Palestinian state. Thus the contradictory position of a global left that on the one hand engages in a critique of statehood and on the other argues for a Palestinian state. This is not hypocrisy or bad faith; it is a position overdetermined by history.

    These historical contradictions make it extremely difficult even to write of the relationship between Italian Jewry, Israel, and Zionism, and the historiographical problems of locating a post-war Jewish resistance to Zionism are substantial, since the keeper of the official records is the Comunità (which has an archive). Yet another problem bequeathed by Italian history: prior to the Shoah, Zionism was understood by many Italian Jews to be equivalent not to a call for Jewish statehood but rather philanthropic support for poor Jews in the Levant; even in the post-war years, the number of Italian Jews who immigrated to Israel was relatively minimal. Volli’s argument that Zionism is a word that not everyone understands is exactly (and not just figuratively) correct; for history has rendered it undecidable. The only way “out,” even provisionally, of this impasse, is further work on the history of Italian Judaism, and by parties who work scrupulously to make their interests as visible as they can. Unfortunately, an initial review of the debates in Italian Judaism around the events of 1982 reveals how little progress has been made on the issue of the rights of the Palestinian to self-determination – a phrase used by Levi and his co-signers in their response to the invasion of Lebanon.

    As Robert Esposito suggests, part of the problem with the term “community” is that it is almost always imagined as something that is possessed in common, something that can therefore be “lost” and re-found.35 Using an etymological approach, Esposito instead argues for a focus on the munus in community:

    the munus is the obligation that is contracted with respect to the other and that invites a suitable release from the obligation. The gratitude that demands new donations [italics in the original]. . . . It doesn’t by any means imply the stability of a possession and even less the acquisitive dynamic of something earned, but loss, subtraction, transfer.36

    Loss, subtraction, transfer – these are terms that have a very specific historical resonance to both Jews and Palestinians in the diaspora.37 While Israel’s current leaders are engaged in an extended grabbing of land – and, without a trace of irony, some members of the diasporic Libyan Jewish community in Rome protest that they have never been compensated for the land they were forced by Gaddafi to leave behind – Jewish memory keeps alive a tradition of hospitality to the stranger. Whether or not that tradition can survive the violence of nationalism is yet to be determined.

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    John Champagne‘s research is in the area of Comparative Cultural Studies, with a focus on the representation of Gender and Sexuality in modernist film and literature. He currently teaches at Penn State Erie, the Behrend College, and as a Fulbright recipient, he spent the 2006–07 school year teaching American Studies in Tunisia at the University of La Manouba. He is the author of four books, including Aesthetic Modernism and Masculinity in Fascist Italy (London and NY: Routledge, 2013).

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    notes:
    1. Volli, “Sionism: una parola che non tutti capiscono,” Shalom, June 2013: 18. Unless otherwise indicated, all translations are mine.
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    2. Ibid
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    3. Rosellina Balbi, “Davide, discolpati!” La Repubblica 7.135 (July 6, 1982): 20.
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    4. Oriana Fallaci, “Scuola di politica,” Il mio cuore è più stanco della mia voce (Milano: Rizzoli, 2013), 82. Fallaci’s remarks were made at a conference at the Harvard Institute of Politics entitled “Politics and War” on September 23, 1982 – one week after the massacre of Sabra and Shatila, to which she referred in her talk several times. Earlier that year, Fallaci had traveled to Beirut to interview then Colonel Ariel Sharon. The interview was published in the September 6, 1982 issue of L’Europeo.
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    5. “Chi siamo,” informazionecoretta.com, accessed May 19, 2014, http://www.informazionecorretta.com/main.php?sez=130.
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    6. Ugo Volli, “Il potenziale del genocidio 19/05/2014,” informazionecoretta.com, accessed May 19, 2014, http://www.informazionecorretta.com/main.php?mediaId=&sez=280&id=53466
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    7. Ibid. Volli is drawing his conclusions from the results of a global test of antisemitism developed by the Anti-Defamation League. On this test, see “About the Survey,” ADL Global 100, accessed May 19, 2014, http://global100.adl.org/about
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    8. For the magazine’s website, see Shalom, Mensile Ebraico di Informazione e Cultura, accessed May 20, 2014. http://www.shalom.it
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    9. “Consiglio della Communità Ebraica di Roma,” March 31, 1993, http://www.romaebraica.it/wp-content/uploads/2010/07/Regolamento-CER.pdf
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    10. Art. 2.2, “Iscrizione alla Comunità,” Statuto dell’ Unione delle Comunità Ebraiche Italiane, accessed May 20, 2014, http://www.romaebraica.it/wp-content/uploads/2010/07/Statuto-UCEI1.pdf
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    11. “formalizzata con esplicita dichiarazione o deriva da atti concludenti.” See Art.2.1, “Iscrizione.”
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    12. Art.2.3, “Iscrizione.”
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    13. On the structure of the Comunità, see “La C.E.R.” Comunità Ebraica di Roma, accessed May 20, 2014, http://www.romaebraica.it/cer-comunita-ebraica-roma/
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    14. Art. 2.4, “Iscrizione.”
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    15. “Italian” refers to those Jews who have historically inhabited the Italian peninsula since antiquity; a synagogue has been discovered, for example, at Ostia, Antica, thought to date from the reign of Claudius. On the synagogue, see Lee I. Levine, The Ancient Synagogue, The First Thousand Years (New Haven: Yale University Press, 2000.
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    16. Guri Schwarz, After Mussolini, Jewish Life and Jewish Memories in Post-Fascist Italy, trans. Giovanni Noor Mazhar (London Vallentine Mitchell, 2012), 21. The association survived the postwar period, lasting until 1987; ibid., 22. Its name was changed to the present Unione delle Comunità Ebraiche Italiane in 1989.
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    17. On Ginzburg, see Nadia Castronuovo, Natalia Ginzburg, Jewishness as Moral Identity (Leicester: Troubador, 2010).
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    18. Marianna Scherini, “L’imagine di Israele nella stampa quotidiana Italiana: la guerra del Libano (septembre 1982), ” “Roma e Gerusalemme,” Israele nella vita politica e culturale italiana, Marcell Simoni e Arutro Marzano, eds, (Genova: ECIG, 2010), 177-99.
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    19. Franco Belgrado, Edith Bruck, Ugo Caffaz, Miriam Cohen, Natalia Ginzburg, Primo Levi, David Meghnagi, and Luca Zevi, “Perché Israele si ritiri,” La Repubblica 7.123 (June 16, 1982): 10. The letter argued, “The destiny of the Israelian democracy rests in fact inseparably tied to the prospect of peace with the Palestinian people and reciprocal recognition.” Also, contra Volli, the letter fears that the invasion will in fact give rise to “a new antisemitism.”
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    20. Di Castro, Daniela, Treasures of the Jewish Museum of Rome, (Rome: Araldo De Luca, 2010.), 19.
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    21. B’nai B’rith Europe, “The Stefano Gay Tache Lodge in Rome,” accessed April 20, 2014, .
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    22. Matteo Di Figlia, Israele e la Sinistra (Roma: Donzelli 2012) 121.
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    23. Scherini, “L’imagine,” 195.
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    24. Ibid., 195-96. Contra Scherini, both Levi and Fallaci were critical of Yasar Arafat, for example. See Primo Levi, “Chi ha coraggio a Gerusalemme?” Opere, 1171-72, reprinted from La Stampa, 24 June 1982, and Fallaci, “Scuola,” 78.
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    25. Scherini, “L’imagine,” 196.
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    26. Ibid., 197.
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    27. Ibid.
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    28. See the concluding chapter of Schwarz, After Mussolini.
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    29. Andrea Becherucci, “Vicere la guerra e perdere la pace. Israele e la guerra dei Sei Giorni in tre riviste della sinistra Italiana: “Il Ponte,” “L’Astrolabio,” e “Rinascita,” “Roma e Gerusalemme,” Israele, 119.
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    30. In the wake of years of international protest against the US war in Vietnam, Balbi disingenuously asked, in July of 1982, “Why is it only Israel that is judged by criteria not applied to other States? Why this visceral prejudice?” Balbi, “Davide,” 20. While the war in Vietnam might have been far from Balbi’s memory, this was not the case for some of her fellow Italians who analogized the invasion of Lebanon to Vietnam; see, for example, Fallaci, “Scuola,” 73, in which the writer compared the bombing of Lebanon (which occurred prior to the massacre at Sabra and Shatila) to Vietnam and Hué.
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    31. Associated with The World Union for Progressive Judaism, reform congregations currently exist in Florence and Milan (where there are two). For links to the websites of these communities, see “The World Union for Progressive Judaism, Worldwide Congregations, Europe,” accessed May 19, 2014, http://wupj.org/Congregations/Europe.asp. Lev Chadash of Milan, the first reform congregation, dates from 2001. http://lnx.levchadash.info/index.php?option=com_content&task=view&id=10&Itemid=13; Volli was for a period of time its president. Rome maintains a Beth Hillel group for Jewish Pluralism.
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    32. Michele Sarfatti, The Jews in Mussolini’s Italy: from Equality to Persecution (Madison: University of Wisconsin Press, 2006). On Jewish life during the fascist period, see also Alexander Stille, Benevolence and Betrayal, Five Italian Jewish Families Under Fascism (New York, NY: Picador, 2003).
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    33. Dan Segre, “Ebrei Italiani in Israele,” in Identità e Storia degli Ebrei, ed. David Bidussa, Enrica Collettti Pischel, and Rafaella Scardi (Milano: Franco Angelli, 2000): 190.
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    34. Primo Levi, “Gli Ebrei Italiani,” in Opere, Vol 2., ed. Marco Belpoliti (Turin: Einaudi, 1997), 1293.
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    35. Roberto Esposito, Comunitas, the Origin and Destiny of Community, trans. Timothy Campbell (Stanford: Stanford University Press, 2010). For an excellent, brief introduction to Esposito’s ideas, see Alexander D. Barder, review of Roberto Esposito, Communitas, Philosophy in Review 31, no. 1 (2011): 29-32.
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    36. Ibid., 5.
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    37. On the 27th of June, 1982, Levi was interviewed by Alberto Stabile of La Repubblica. While resisting the positing of an analogy between Hitler’s “Final Solution” and “the quite violent and quite terrible things that the Israelis are doing today,” Levi nevertheless argued, “A recent Palestinian diaspora exists that has something in common with the diaspora of two thousand years ago.” Cited in Domenica Scarpa and Irene Soave, “A 25 anni della scomparsa, Le vere parole di Levi,” Il Sole 24 Ore, April 8, 2012, http://80.241.231.25/ucei/PDF/2012/2012-04-08/2012040821380709.pdf. The authors, however, get the date of the interview wrong, writing that it occurred on June 28.
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