Supporters of these disparate movements are protesting not just globalization—the process whereby goods, capital and people move ever more freely across borders—but globalism, the mind-set that globalization is natural and good, that global governance should expand as national sovereignty contracts.
The new nationalist surge has startled establishment parties in part because they don’t see globalism as an ideology. How could it be, when it is shared across the traditional left-right spectrum by the likes of Hillary Clinton, Tony Blair, George W. Bush and David Cameron ?
.. In the 1930s, nationalists were also expansionists who coveted other countries’ territory. Today, Mr. Trump and his ideological allies mostly want to reassert control over their own countries. Their targets are such global structures as the EU, the World Trade Organization, NATO, the U.N. and the North American Free Trade Agreement.
.. Little unites the new nationalists other than their shared antipathy toward globalism. Mr. Trump’s economic program is as far to the right as Ms. Le Pen’s is to the left. Nor do they have credible plans for replacing the institutions of globalization that they want to tear dow
.. In 1957, six European countries signed the Treaty of Rome, creating what would become the EU, hoping that economic and political integration would make war unthinkable.
.. Between 1987 and 2008, total U.S. wages adjusted for inflation rose by 53%, while the profits that U.S. companies earned abroad soared by 347%.
.. President Bill Clinton signed Nafta in 1993 in part to embed a pro-American government in Mexico
.. The late political scientist Samuel Huntington applied the caustic label “Davos man” to those who see “national boundaries as obstacles that thankfully are vanishing.” For globalists, this was a badge of honor, symbolizing not just an outlook but a lifestyle of first-class departure lounges, smartphones and stock options.
.. In 2000, Mr. Clinton blessed China’s entry into the WTO. Echoing Truman, he predicted China’s membership was “likely to have a profound impact on human rights and political liberty.”
It didn’t. China adhered to the letter of its WTO obligations while systematically violating their spirit with discrimination against foreign investors and products and an artificially cheap currency.
.. Economists warned that Italy, Spain and Greece couldn’t compete with Germany without the safety valve of letting national currencies periodically devalue to offset their faster-rising costs. Sure enough, their trade deficits ballooned, but low-cost euro loans at first made them easy to finance. The loans proved unsustainable, and the resulting crisis has still not run its course.
.. Chinese and German trade surpluses could wreak havoc thanks to expanding cross-border finance. To globalists, its growth was as inexorable as that of trade. In early 2008, President George W. Bush’s treasury secretary, Henry Paulson, put out a report arguing that globalization had made much of U.S. financial regulation obsolete. The priority was to maintain “American preeminence in the global capital markets.
.. Globalists were blind to the nationalist backlash in part because their world—entrepreneurial, university-educated, ethnically diverse, urban and coastal—has thrived as whiter, less-educated hinterlands have stagnated.
.. Many globalists now assume that the discontent is largely driven by stagnant wages and inequality. If people are upset about immigration, they reason, it is largely because they fear competition with low-wage workers.
In fact, much of the backlash against immigration (and globalism) is not economic but cultural
.. in the 1980s, economic issues such as taxes and welfare became less important than noneconomic issues such as immigration, terrorism, abortion and gay rights.
.. voters were bothered less by competition from immigrants than by their perceived effect on the country’s linguistic, religious and cultural norms.
.. Europeans’ opposition to immigration was driven less by pocketbook concerns than by worries about how changes to “the composition of the local population” would affect “their neighborhoods, schools and workplaces.”
.. Yet the new nationalism often thrives on xenophobia. Mr. Trump has been criticizing free trade since the 1980s, but his candidacy took off when he started attacking Mexican immigrants and Muslims. American Jewish groups heard unsettling echoes of anti-Semitic conspiracy theories when Mr. Trump accused Mrs. Clinton of meeting “in secret with international banks to plot the destruction of U.S. sovereignty.”
.. In short, there is ample reason for skepticism about whether the new nationalists can prove themselves a genuinely secular, democratic alternative to globalism.
.. That globalization’s winners can compensate its losers makes impeccable economic logic, but it rings hollow among those too old to retrain or move.
.. globalists should not equate concern for cultural norms and national borders with xenophobia. Large majorities of Americans, for example, welcome immigrants so long as they
- adopt American values,
- learn English,
- bring useful skills and
- wait their turn.
I ask Riedelsdorf if Muslims are today’s Jews for the AfD. He denies any possible analogy. He tries to argue that most Germans never had anything against the Jews. They followed orders. “My grandfather and three of my father’s brothers fought in the war,” he says. “They did what they were told to do, as any soldier in the world would. They tried to be honorable. The war was a crime, we know that, but soldiers did not commit the crimes. That was the SS. We need a differentiated view of the Third Reich.
There was evidence that the father was abusing the kids, who by 2002 were teenagers. He acknowledged whipping them with a belt and forcing them to sit with paper bags over their heads. He refused to send the younger children to summer school, even though their grades were bad. When the kids called their mother, their father taped the conversations. By the time the case got to the Alabama Supreme Court, a lower court had ruled in the mother’s favor. The Alabama Supreme Court reversed the ruling, with then Chief Justice Roy Moore writing in a concurring opinion that a gay person couldn’t be a fit parent.
“Homosexual conduct is, and has been, considered abhorrent, immoral, detestable, a crime against nature, and a violation of the laws of nature and of nature’s God upon which this nation and our laws are predicated,” wrote Moore. He added, “The state carries the power of the sword, that is, the power to prohibit conduct with physical penalties, such as confinement and even execution. It must use that power to prevent the subversion of children toward this lifestyle, to not encourage a criminal lifestyle.”
.. But Moore’s victory is also a victory for Trumpism, a populist movement that has eroded normal limits on political behavior... Fritz Stern, a historian who fled Nazi Germany, described the “conservative revolution” that prefigured National Socialism: “The movement did embody a paradox: its followers sought to destroy the despised present in order to recapture an idealized past in an imaginary future.”.. What Moore’s critics see as lawlessness, his fans see as insurgent valor. Trump’s most prominent nationalist supporters, including Steve Bannon and Sebastian Gorka, lined up behind Moore, describing him as part of the Trumpian revolution. Nigel Farage, a right-wing British politician and Trump ally, flew to Fairhope, Ala., to speak at a rally for Moore, saying on stage, “It is getting someone like him elected that will rejuvenate the movement that led to Trump and Brexit.”.. Back then, anti-gay prejudice was far more acceptable than it is today, but Moore’s messianic denunciation of a lesbian mother was still shocking. Trump is not a pious man, but by destroying informal restraints on reactionary rhetoric, he’s made his party hospitable to the cruelest of theocrats.Moore’s success is bound to encourage more candidates like him. The Republican establishment’s borders have been breached. Its leaders should have built a wall.
Francis Wade, author of “Myanmar’s Enemy Within” explains the deep roots of the violence, and the long-term persecution of the Rohingya people.
This devastating violence follows several waves of Buddhist-on-Muslim violence to have hit Myanmar since its democratic transition began in 2011.
Aung San Suu Kyi has been criticised for her refusal to condemn the military’s campaign, which has emptied more than 170 Rohingya villages of their inhabitants.
.. Myanmar had always been depicted by observers in quite binary terms—
- of an oppressive military junta ruling over a
- stoic, peaceful, largely Buddhist population.
In the decade or so prior to the start of the democratic transition in 2011 the country only really made international headlines when journalists reported on the monk-led protests, or embedded with ethnic armies fighting wars of resistance against the military in the borderlands. So it was set up as “bad junta” versus “good society”, and the frictions within each camp, particularly the latter, hadn’t had much of a nuanced reading.
.. violence, largely communal in its expression, broke out in the west of the country in June 2012. Over four days Buddhist and Muslim mobs attacked one another in fits of frenzied violence.
.. Much of the violence was being perpetrated by Buddhists, goaded on by monks, and this greatly confounded observers.
.. The denial of citizenship to Rohingya means they lack state protections
.. Soldiers are seemingly free to execute civilians and raze entire villages without fear of legal recrimination. Once you’re legally cast as a pariah group it feeds local perceptions of you as an alien entity, of threatening intent—
- you must have been made stateless because to allow you to be a citizen would imperil our security.
- You cannot have the rights that would grant you greater political power, because that would be used to pursue whatever cause your group has set out to achieve—in the case of the Rohingya, the theft of resources, the Islamisation of Myanmar, and so on.
.. It is primarily fear, aided hugely by dehumanising propaganda and policies—tight restrictions on movement and access to healthcare; checkpoints at which Rohingya must show ID cards, and which reinforce this perception of them being a threat. That fear helps to justify the violence towards this community, and construe that violence as defensive. That’s how you sell a campaign of ethnic cleansing.
.. Hence a situation has arisen whereby those who criticise the military’s actions are rounded upon by the same people who for so long opposed the military. Now that it has ostensibly stepped back from power, a newer, even more menacing threat has emerged in the form of a Muslim group with apparently Islamising intentions.
.. Much of the present-day crisis has been stoked by the self-serving interests of nationalist leaders who dredge up historical conflicts in order to justify the exclusionary policies they support.
.. During British rule of Myanmar between 1824 and 1948 it imported vast numbers of Indian workers, as it did in colonies
This caused a sudden demographic change
But this demographic shake-up gave further wind to a budding anti-colonial movement spearheaded predominantly by Bamar Buddhists (Bamar is the majority ethnic group, and Buddhism the dominant religion)
those two identities became the pivot around which a national identity was forged against British rule. Indians came to be seen as stooges of British rule, given they’d often been privileged in professional hierarchies.
Nationalist groups accused them of diluting the “bloodline” by forcing Buddhist women to convert when they married.
.. after the military took power in 1962 it vigorously promoted Buddhism as the national religion (although that was never enshrined in law), and Bamar as effectively the master race. Later it decided, with no evidence provided, that precisely 135 ethnic groups existed in the country. British censuses don’t record any mention of a Rohingya ethnic group, although Rohingya claim a presence in the country going back several centuries and were recognised by the government after independence. Not being considered among the 135 indigenous groups, they gradually became a pariah community, denied citizenship and stripped of political rights.
. It goes way back to when the British took Myanmar in the early 19
century and imported its obsession with racial science. Colonial administrators set about carving up and codifying communities into distinct groups, and pinning attributes to them: some ethnic groups were gentle, others were wild, and so on.
It did this in its colonies across the world, and the results, as we know, have been toxic. What were fluid cultural differences between groups become sharp divides, and in Myanmar as elsewhere they have spawned competition and conflict—exacerbated greatly by a military that wanted control of every corner of the country—that seems intractable. This has become a permanent fixture in many post-colonial societies.
You’d be hard pressed to find any justification for violence in the scriptures of Theravada Buddhism, which is what the majority in Myanmar practice. But what’s always forgotten in these analyses of how certain religions are supposed to “be” is that people act primarily as human beings, with human fears and anxieties.
I was told that while Buddhism doesn’t support violence, those Buddhists who have perpetrated violence acted with the conviction that if Buddhism ceased to exist in Myanmar, the country would descend into anarchy. “If the Buddhist cultures vanish … there wouldn’t be the influence of peace and truth. There will be more discrimination and violence,” one person told me.
These may be Buddhists committing violence, but they’re also humans. I think its key to look beyond the religious element—it appears to me more an expression of nationalist-based anxieties, of which the fear of Buddhism’s demise is but one aspect.
.. they’ve been able to turn floating existential anxieties felt by many Buddhists into something more concrete by pointing to other former bastions of Buddhism—India, Malaysia and so on—where Islam is now predominant. Second, because a number of Buddhist nationalist movements have also functioned as providers of welfare to a population that has known only neglect. Monks carry huge social capital in Myanmar—for centuries and more they have served as the moral glue of society. Because they’re so venerated it’s difficult for those who don’t agree with their more recent expressions of xenophobia to challenge them.
.. There have been numbers of prominent figureheads of the pro-democracy movement who have issued inflammatory anti-Rohingya rhetoric. Again though, it shows a certain naivety on our part. We knew that they stood against military rule, and had used “democracy” as a powerful sign around which to mobilise a movement, but what exactly they stood for was less clear.
.. The Myanmar of today—and numbers of its pro-democracy luminaries-cum-chauvinists—proves how wrong it is to equate the concept of democracy with the principle of tolerance for all.
.. She seems to think it more constructive to keep the military onside than to leverage the moral influence she has to stop the cleansing.