Václav Havel has lent his name and inspiration to many events and movements. His dissident writings have been translated into Arabic, serving as point of reference for activists and thinkers contemplating entrenched but brittle authoritarian regimes.
More expectedly, perhaps Havel’s is a liberal oppositionists in Putin’s Russia which – as Havel himself suggested in later life – has seen communist structures morph into a new repressive structures. So it’s no surprise to see a Guardian commentary by Natalie Nougayrède that flags Havel and the Central European dissident movement as inspiration for young, radical left movements that have emerged in Western and South Europe.
It’s a balanced piece, which notes the obvious differences between normalisation era Czechoslovakia regime and the far more open and competitive political and social systems of Western Europe. The typewriter and carbon paper technology of 1970 and 80s samizdat is also clearly a world away from networked and internet-based communications of the early 21st century – even for those fighting authoritarian regimes thumb drives and encryption software have replaced clandestine printing and duplicating.
And Nougayrède is surely right when she suggests Václav Havel is in some ways an unlikely source of inspiration for Podemos, Syriza and similar movements (themselves often the products of mash-up of various heterodox Marxist traditions, Trotskyist, Maoist, Euro-communist etc)
The sharp critique of Western societies Havel expressed in his writing of 1970s and 1980s as somewhat less extreme version of a single impersonal technocratic mass civilization mellowed after the fall of communism into a pragmatic, if critical, acceptance of conventional parliamentary democracy, capitalism and the European Union. Havel’s disdain for party politics and big scale economics also saw him quickly outmanoeuvred after 1989 by opponents, on both left and right, who realised more quickly than he did both that parties were necessary workhorses of democracy and that voters’ concerns about economic security and prosperity needed addressing head on. Read More…
The rise of Slovak-born tycoon Andrej Babiš and his anti-corruption movement ANO in the Czech Republic has been greeted more with dismay than delight, as a harbinger of the oligarchisation of politics and the flagging of Czech democracy. But the arrival of a billionaire populist on the scene need not deal a fatal blow to Czech democracy and may be seen, in hindsight to, have provide impetus for change. But does underlines that any reconstruction of the state needs to run in parallel with the reconstruction of politics and the emergence of a new, more settled form of democratic party politics.
Democratic politics is a moving target. The long term success of any programme to rein in the corrupt abuse of power arguably depends not only its ability to diagnose and treat current ills, but to anticipate the way democratic politics is moving. The danger is that changing nature of political and party landscape will run ahead of the reforms intended to regulate them, which are, in part, a response to a political era dominated by ODS and ČSSD that is now receding.
In 1990s the Czech Republic opted for specific form of democracy foregrounding the role of political parties. The Czech Constitution makes competition between parties the cornerstone of the country’s democracy. Legislation and Constitutional Court rulings specify in detail some they should organise and operate to play this role. Parties are supposed to be voluntary associations of members open to society, which mobilise, include and educate citizens and transform partial interests into different, competing visions of the public good
The reality of Czech party politics, although oriented towards ‘standard’ Western European parties, has, of course, very differently. Parties have typically been closed rather than open; attractive to limited numbers of citizens; organisations with largely passive paper membership rather hotbeds of political activism; collusive rather than competitive; and deeply vulnerable to capture by corrupt vested interests. With the possible exception of the Communists (KSČM) and Christian Democrats (KDU-ČSL) the country’s political parties seem shell-like bodies, which de facto are loose alliances of elite groups and political professionals, overlapping more with the worlds of business and public administration than with the life of grassroots communities. Although constitutionally and legally privileged, Czech parties are, in many ways, weak organisations. Read More…
Observers of Czech politics have recently been tickled (if not exactly surprised) by the implosion of the small populist party Dawn of Direct Democracy founded by motor-mouthed Czecho-Japanese businessman Tomio Okamura. Most of Mr Okamura’s 14 parliamentary grouping decided to jump ship because, they say, their leader has been neglecting grassroots recruitment.
And you can see what they mean: 15 months on from pulling in 342 339 votes (6.88%) in the October 2013 elections the party has grand total of nine members. Modest by even the low membership figures for Central and Eastern Europe – most of Dawn’s own MPs are not even members of the party they sit, although admittedly some are actually members of another small protest party recycled for the purposes of getting Dawn’s electoral challengeon the road.
It’s not, of course, an oversight but was a deliberate ploy by Okamura to keep tabs on the party he founded and – thanks to the generosity of the Czech taxpayer – its now not immodest resources. Indeed, his hefty consultancy fees charged to the party were a bit much even for the loyalists on the party executive (which officially consists of five people, although only three – including Okamura himself – are identifiable from the party’s website).
There is supposedly a political element to the split beyond just a fallout over power and money: the splitters have finally concluded that Mr Okamura’s over the top anti-Islamic rhetoric (bizarre in a country where there are a grand total of 3352 Muslims according to the 2011 census) including appeal to supporters to boycott kebabs and walk pigs in the vicinity of mosques was too much. Okamura is also known for his virulent rhetoric stigmatising the country’s rather larger Roma minority, but these seem to have passed the dissident MPs by. Perhaps unsurprisingly. The new, more respectable party they apparently planned work would, they hoped, be working with, none other Marine Le Pen (courtesy of the supposed contacts of one of the minor parties in the alliance). Mme Le Pen is no doubt scanning headlines Czech press in anticipation.
In truth both Okamura and his erstwhile supporters seem headed for the political scrapheap, already piled high with debris of umpteen new, would-be and never-were parties, as well as a few more sizeable. But as Dawn turns to dusk, it’s hard not see the Mr Okamura as in some way an impressively modern, if loathsome, political operator: a marginal figure who seems effortlessly to have reinvented as lifestyle guru and purveyor and packager of Japanese culture for the Czech consumer; self-made business tycoon, pontificating on start-ups on the local franchise of Dragon’s Den; a would-be Czech Berlusconi promising to run the state like a business; and finally – when that pitch was taken by a real tycoon in the person of Czecho-Slovak billionaire Andrej Babiš (interestingly another outsider in terms of ethnic identity), as mouthy and aggressive populist laying into minorities and elites with alacrityin a manner reminiscent of the Czech Republic’s only truly successful far-right politician, Miroslav Sládek and his Republican Party of 1990s.
Mr Okamura is also in the vanguard of party organisation – or, rather non-organisation. The super-low membership ‘personal party’ something of an emerging trend in Europe. Holland’s Geert Wilders is the one and only member of the anti-immigration, anti-Islamic Freedom Party, making Dawn a mass organisation in comparison. Both have worked out that cash, showmanship, a few hired hands and whole lot of publicity can go a long way to substituting for grassroots members and ‘real’ party organisation – at least as far as getting into parliament is concerned. The days of Mr Sládek when a hard-working populist demagogue actually had to go on the stump, endlessly touring small town Czechia to build up a grassroots following are long gone.
And it’s here the real issue lies.
I’ve long been a fan of 270Soft’s election simulation games: President Forever allowing you to replay US presidential contests (including primaries) both historically and for 2016 and Prime Minister Forever which translates the format for British general elections.
There are also versions for Canadian, Australian and German parliamenary elections. So I was delighted to get an early release of Prime Minister Infinity, which allows you to simulate the forthcoming UK general 2015 election with party and strategy of your choice.
The game is essentially an exercise in positioning and managing and deploying resources – realistic enough many political scientists would say – which entails framing your platform and picking your campaign themes; targeting your leader’s campaigning, debate preparation and issue knowledge; and planning your advertising. Needless to say Events-Dear-Boy can intervene and you also get to spend of your precious time and resources spinning good or bad news.
Anyone familiar with President Forever and its spinoffs will find the game quick enough to pick up, although options and gameplay have become more complex compared to the earlier Prime Minister Forever – especially with the provision for much more detailed constitutency-level campaigning. Few real political devotees would probably mind this, although it makes for a longer a game (2-3 hours) and anyone serious political geeks could probably spend a couple of days carefully scanning the marginals and the polls before plotting their next move (the game has daily turns from early January untill May 5 Polling Day.
Anyone not familiar with the 270.soft stable of games will probably have steeper learning curve or might want to have a crack at President Foreover where you have a mere 50 states, to range over rather than 650 constiuencies, although PM Infinity does provide helpful regional summary which simplify your task a bit.
Relishing a challenge and wanting to have a real chance of power, I stepped into the shoes of Ed Milliband with the computer playing the part of the other parties (including a small rather unrealistic bloc of Independents who I probably should have turned off at the start – they eventually won four seats). Read More…
It’s not difficult to Christmas shop for my nephew. Any of an array of Hobbit-branded products drawing on the latest New Zealand -filmed Peter Jackson blockbuster franchise would do. I settled on a DVD, a map of Middle Earth and a poster-sized calendar.
But – to borrow Timothy Garton Ash’s quip about Central Europe–tell me your Middle Earth and I’ll tell you who you are.
An interesting meme has been doing the rounds of the Czech internet in the past year: a review (or so we are told) of The Lord of the Rings published in 1977 in the (then) central organ of the Czechoslovak Communist Party Rudé právo denounced Tolkien’s fantasy masterpiece as a work of thinly disguised bourgeois and imperialist propaganda:
The Kingdom of Evil belching smoke and ash is transparently located in the East. The working class, uniting to build heavy industry by the sweat of its brow, is depicted as revolting and evil orcs. (…) Those living the West – overflowing lands of milk and honey – the elves (that is the aristocracy), men (bourgeoisie) and hobbits (farmers) on the other hand live a prosperous life (although it is not explained how they get it) and their only problem is the ‘threat’ from the East.
The ‘forces of good’ are represented by a set of representatives of these reactionary circles… Their leader is Gandalf, a spreader of reactionary ideologies, which keep the population in ignorance and fear of progress. (…)
Small wonder then that Saruman, the defender of the oppressed and friend of progress, is branded a traitor and his stronghold is destroyed by a band of fanatical reactionaries. When he spread socialism to the Shire he is caught and subject to punishment without trial by the hobbits supported and paid by the capitalist powers of Gondor… But socialism cannot be destroyed by throwing its relics, not even its most sacred relics, into the fire. Hold out against encirclement by your reactionary neighbours Mordor!
It was not entirely clear if the review is real. As it turned out it was a clever pastiche. No date, scant referencing and no trace of in the archives. And, of courses, rather too much of hint of tongue-in-cheek for the notoriously humourless Rudé právo.
But that’s beside the point. It is exactly what Rudé právo could, or should have written about Lord of The Rings in mid-1970s. Moreover, the pastiche does seem to have drawn heavily on real Communist-era article published in Poland in 1971.
Because Communist regimes did have a problem with Tolkien and particularly with Lord of the Rings. Read More…
25 years on from the fall of communism, the Wall Street Journal recently told its readers, Central and Eastern Europe is still playing catch-up. The reasons are mainly economic and infrastructural. Too little growth by the standards of the Asian tigers. Too few high speed rail links. Not enough motorways. Viktor Orbán bossing it over Hungary in an ever more worrying project of illiberal transformation. A bad subsidy habit fed by an indulgent EU. A Middle Income Development Trap waiting to be sprung. And –when did this ever happen before? – progress that “ has fallen short of what many of its citizens had hoped”.
But we shouldn’t be too harsh. The WSJ is not particularly well known for the quality of its CEE reporting. And this occasion it’s absolutely right: Central and Eastern Europe is playing catch-up. The politics of catch-up, rather than geography or culture or post-communism, are probably what define the region best. If it wasn’t catching up, it wouldn’t be Central and Eastern Europe. Historians of East Central Europe such as Andrew C. Janos or Ivan Berend have long been preoccupied by the region’s long-term efforts to push its levels of socioeconomic– and political – development into line Europe’s core West European states – although they have sometimes bluntly simply spoken of “backwardness”.
The post-1989 project of European integration and enlargement, although more usually referred to in terms of ‘convergence’ or ‘Return to Europe’ is also all about one catch-up – and a very ambitious form of catch-up: overcoming deeply rooted east-west divide, which as Janos and others have noted, predates the Cold War division of Europe. Enlargement and integration – and liberal reform in CEE generally –been sold politically on the basis that the poor, historically peripheral societies of CEE will (and after a painful process of adjustment) reap the full benefits of prosperity, social welfare, democracy and freedom enjoyed by core West European societies that had the good luck to stay out of of the Soviet zone of influence after WWII.
If, in the long term, integration fails to deliver, there may be significant consequences both for the EU and for the fate of democracy and liberal institutions in Central and East European countries themselves. As recent developments in Hungary show, liberal and democratic reforms are not irreversible or consolidated as once thought or hoped. If the European project fails to deliver catch-up – or the Western model CEE was busy catching up on with proves exhausted and unattractive – it will exacerbate both centrifugal pressures in the EU and erosion of democracy in some or all of CEE. There is the uncomfortable possibility that in his nationalistic rejection of liberalism, Viktor Orbán may be a leader rather than a laggard as far as the future direction of the region is concerned – the Central European vanguard of the revolt against a broken Western model that Pankaj Mishra sees rippling out from Asia. Read More…
In the immediate aftermath of the fall of communism many Western analysts feared that, far from ‘returning to Europe’, Central and Eastern Europe would slip into a spiral of Latin-American style instability and authoritarianism.
Stanford professor Ken Jowitt predicted that ‘demagogues, priests and colonels more than democrats’ would shape the region’s future, while Polish-American political scientist Adam Przeworski famously wrote that the ‘East has become the South’.
Even as astute an observer of the region as Timothy Garton Ash was moved to conclude in mid-1990 that ‘Poland, Hungary and Czechoslovakia are the countries where the fate of democracy hangs in the balance today’.
But the region quickly confounded the doomsayers. Central Europe emerged as one the most successful newly democratizing regions in the post-Cold War world. Many states including the Czech Republic made smooth and rapid progress to OECD and EU membership and were soon marked down by Western political scientists as consolidated, if flawed democracies. In the Czech case, the flaws were readily apparent. The democracy that emerged was, for example, far from the optimistic vision of a prosperous, settled Central European state sketched out by Václav Havel when he looked into the country’s future in his 1991 Summer Meditations.
As well as failing to sustain the common state with the Slovaks, Czechs saw overblown claims of a post-communist ‘economic miracle’ disintegrate amid corruption scandals that ended the Klaus government in 1997. And, while the Czech Republic did generate a stable system of ‘standard’ parties of left and right recognizable to West European eyes, Havel’s warnings that party politics would become the preserve of a caste of career politicians seemed, in hindsight, prophetic.
The strong locally-rooted civil society and political decentralization Havel envisaged as the bedrock of Czech democracy were present only in fragments. Local democracy was too often expressed in the murky world of municipal politics and a system of belatedly implemented regional government that become a still greater byword for corruption. Non-ideological consensus politics that Havel and others hoped would be a defining feature of Czech democracy have existed only in bastardised form of Grand Coalitions and power-sharing deals that had more to do with dividing the spoils of office than agreeing inclusive, balanced policies.
To most outside observers, however, the Czech Republic remained one of a belt of successful, stable Central European democracies, scoring well on most indices of governance, reform, and democracy, albeit with a clear lag behind West European democracies. Most would have agreed with the assessment of the Hungarian economist and political scientist Béla Greskovits that CEE states, including the Czech Republic, had created poor quality, but essentially ‘crisis-proof’ democracies where market economics co-existed in ‘low equilibrium’ with democratic politics.
However, following the enlargement of European Union in 2004 and, particularly, the onset of the global economic downturn and the Eurozone crisis, many commentators have started to view the future of Central Europe in much darker terms seeing the onset of ‘democratic backsliding’ or a ‘democratic recession’. Hungary has been at the centre of such concerns. The metamorphosis of Viktor Orbán from pro-Western Christian Democrat to authoritarian populist exploiting an electoral landslide to impose an illiberal constitution, rein in the media and emasculate the judiciary, was particularly shocking.
In 2012 Romania’s Prime Minister Victor Ponta tried similarly to exploit a landslide election victory to overturn of established procedures and strip away constitutional checks and balances to unseat his country’s president Trajan Basescu. Elsewhere voters across CEE have turned not to establishment strongmen but to a range of to protest parties ranging from Poland’s ultra-liberal Palikot Movement to neo-fascists of Jobbik in Hungary. Where does the Czech Republic fit into this picture? Read More…
Original books often share two common virtues. They reach conclusions which make perfect sense in hindsight, but which somehow no one else managed to reach before. And they ask simple, big, often-asked questions, but answer them in new ways. Both of these apply to James Dawson’s new book Cultures of Democracy in Serbia and Bulgaria. How Ideas Shape Publics.
The book’s key finding – based on innovative ethnographical fieldwork – is that Serbia has a more vibrant and, to some extent, more liberal, public sphere than Bulgaria, despite being rated considerably lower on most governance and democracy indices (the book focuses on Freedom House’s Nations in Transit measures).
On a conventional reading this makes little sense: Bulgaria is a low quality democracy, which made slow, but steady progress towards EU membership in 2007, while Serbia slid into semi-authoritarianism following the disintegration of Yugoslavia and the wars of Yugoslav succession as the regime and (large parts of) the opposition embraced a culture of militant illiberal nationalism. Serbia began EU accession negotiations only this year and officials are carefully avoiding speculation about when it might eventually join the Union as its 29th member.
James Dawson’s book, however, tells it differently. Most conventional measures of democracy, he suggests, are too formal and legalistic, and do little to tap into the day-to-day thinking of citizens. ‘Hard’ comparative scientists are too often driven by an essentially procedurally framing of democracy leading them to overlook a multitude of defects and limitations in democratic practices. As a clever dissection of a well-known survey article in East European Politics and Societies makes clear, too many insights and observations appear simply as passing comments or incidental qualifying remarks, but in the end slip out of the final analysis.
The book addresses this gap by investigating the existence of an everyday public sphere conceived in (modified) Habermasian terms. This is investigated by examining the discourses employed by citizens in two provincial cities, Niš in southern Serbia and, Bulgaria’s second city, Plovdiv using an ethnographic method embracing both focus groups and more embedded forms of participant observation: following in the footsteps of Nina Eliasoph in her study of the culture of political avoidance in US civic voluntarism, Avoiding Politics, Dawson immerses himself in local associational life to reach a cross-section of informants in terms of age, education levels and sociological types:
I participated [he writes] in the activities of almost any available recreational and civic associations [in the two cities] which would accept me as a member. These included a mountaineering club, a careers office, an ‘alternative’ NGO, a sports club (Serbia), a private language school, an environmental NGO, a running club and a dance class (Bulgaria)
The result are slices of ethnographic data, which are both vivid and revealing opening up a world of what Dawson terms (adapting the nationalism literature) ‘everyday democracy’: one serving and two retired Serbian army officers walk up a mountain talking over who lost Kosovo; Bulgarian friends pick over the corrupt municipal politics and the still dirtier (in both senses) politics of local rubbish collection, touching on issues of clientelism and nationalism in the process; a young women denies the existence of gender discrimination, but then recounts how a job offer turned out to a thinly disguised attempt at recruitment for the porn industry and weighs up (but does not reject) her initial proposition.
This public sphere and public sphere pluralism Dawson seeks out is not some Habermasian abstraction but a curiously every day, workaday phenomenon, both less and more than formal, institutional civil society.
Bulgaria’s missing public sphere
At least where it exists. For the book’s headline finding is that while Niš does contain ‘vibrant communities of everyday debate’, ‘… the most remarkable thing about the public sphere in Plovdiv was just how rarely it was encountered’. This is especially the case for the minority of citizens in both countries who are, as Dawson puts it, ‘hard liberals’: the 10-15 per cent of the population who may be expected to develop and articulate a consistent discourse of liberal democratic citizenship, anchor democracy in both value and discursive terms, and perhaps act as focus of cultural change.
Why should be the case? This is perhaps an unfair question. Ethnographers are focused on meaning not causation. However, Dawson permits himself a hunch –and social researcher of all kinds should surely be allowed hunches? – that the more open and liberal political culture of socialist Yugoslavia has in some ways been carried through from the 1980s and fed into a distinct liberal public (or ‘counter public’). In Bulgaria, by contrast, despite more peaceful, institutional and economic patterns of development after 1989, legacies of a more authoritarian and closed form of communism have left a citizenry, whose most liberal ‘counter-public’ is still marked by illiberal nationalism and a view of liberal politics as mostly about forcing through (economic) reform.
The interpretation of Bulgarian liberals (in the broadest) sense of term as hamstrung by conservative and illiberal nationalism – influential perhaps precisely because it has been less militantly and radically asserted than in Serbia – is a controversial one. Many liberal Bulgarians are quick to assert that their country’s biggest problem is rampant corruption not rampant nationalism. In terms of action-this-day issues, this seems hard to argue with, but there seems sufficient evidence – as in the current dispute over Turkish language TV news – that the position of the Turkish minority cannot be taken for granted. Lessons from Hungary and elsewhere in the region suggest that all bets about what ‘cannot’ happen in CEE are now off. However, this perhaps misses the argument which is, in the end, more about the subtle influence of culture and discourse, rather than a scorecard of directly traceable political outcomes.
A similar set of question arises over the sustained mass protests in Bulgaria 2012 -13, which took place after the book’s fieldwork was conducted. If Bulgaria’s public sphere and liberal ‘counter-public’ were so weakly developed, how and why were civil society and social movements able suddenly to mobilise to hold corrupt elites to account? This issue is partly addressed in the preface and postscript (which also deals with the rise of the supposedly reformed nationalists of the Serbian Progressive Party [SNS].
Here, Dawson argues that while events in Bulgaria are positive in terms of long-term civil society development there is still greater reason for optimism in Serbia and pessimism in Bulgaria (especially beyond Sofia). ‘[T]here is’ he writes ‘little evidence that Bulgaria’s anti-government protests aspire to any emancipatory vision approaching the philosophically consistent liberalism of the cosmopolitan anti-nationalist, feminist and LGBT movement still audible from the margins in Belgrade’ and had that the protests, in particular, done little to challenge conservative nationalist assumptions underpinning much political discourse.
In this regard – although Dawson himself does not make this link – the reader cannot but be struck by the book’s discussion of the anti-Roma protests in Bulgaria in 2011 – triggered by an incident near Plovdiv – and his informants’ discussion of them. The account that emerges is not simply an outburst of familiar scapegoating ‘anti-Gypsyism’ but of inchoate and confused anger, which (at least in the minds and accounts of some of his informants) contained social, anti-corruption and anti-elite demands distinct from the obviously racist agenda of many rioters.
It is tempting to ask whether the wave of more civic anti-government mass mobilisation that swept the country in 2012-3 – while largely devoid of anti-Roma ethnic scapegoating – drew on a similarly confused mass of frustrations based on a loosely populist, anti-elite framing of politics which had little need of a strong liberal counter-public.
Accountants versus poets?
Cultures of Democracy in Serbia and Bulgaria is framed as a critique of conventional, democratisation theory and a world of ‘hard’ quantitative political science reflecting – as one panellist at the book’s launch event put it – a division between ‘accountants and poets’.
However, in many ways as book’s dissection of literature makes clear, traditional comparativists were aware of the limitations of surveys and quantitative data and keenly aware of the potential mismatch between liberal institutions and a society lacking extensive liberal values or well embedded liberal ways of thinking. Those pondering the fuzzy and much debated concept of ‘democratic consolidation’ have for years wondered whether spread of the liberal or civic culture is necessary condition of such consolidation.
Correspondingly, the book would lose much of its argumentative force in the absence of the (flawed) comparative indices it critiques (although in the bigger picture such indices do show Bulgaria as a consistent ‘laggard’ which is in many ways closer to SE Europe than the Visegrad states – indeed the latest Nations in Transit report shows improvement in the Western Balkans and backsliding in Bulgaria). Accountants read poetry, poets need the accounts to add up.
Moreover, although written in the language of Habermasian public sphere analysis and discourse theory, some aspects of the book run comfortably in parallel with mainstream, political science thinking about liberal democracy: the existence of publics and counter-publics fits well with classic and radical notions of pluralism; the emphasis on contending philosophical notions of citizenship is echoed in the literature on party based democracy and democratic quality which emphasises the need for completing programmatic alternatives,
The sense that meaningful consolidation of liberal democracy will occur only with the embedding of a widespread liberal culture is, as noted, not controversial for many political science. And this is perhaps unsurprising given that like Cultures of Democracy Serbia and Bulgaria most have a basic (if less clearly stated) normative commitment to liberal models of politics and citizenship.
Looking north, facing west
Despite its unusual and inventive Bulgarian-Serbian comparison, the book appears on first reading a work of South-East European studies. Questions will, however, immediately occur to anyone familiar with the supposedly more successful liberalisers of Central Europe. If indices can be wrong – or, at least, misleading and incomplete – on Bulgaria and Serbia can they be wrong elsewhere? If similar methodology was deployed in provincial cities in liberal front-running countries such as the Czech Republic and Poland, liberal discourses might be found to be similarly anaemic and economistic.
The narrowly economic, reform oriented nature of the Bulgarian liberal discourses identified might thus be more Central European than the book allows. Indeed, I wondered what kind of liberal discourses and public might emerge if similar research was carried out in the streets, sports clubs and voluntary associations of Clacton, Colchester, Wigan or Worcester. Anti-political and illiberal sentiments – and a populist desire for an out-of-the-way ‘stealth democracy’ for emergency use only, akin to a fire escape – run deep in Western Europe and North America too.
Mature liberal democracies may also have a shortage of liberal citizens. The desire of a young liberal educated Bulgarian woman for a government of non-political businesspeople to sweep aside discredited and corrupt politicians is a source of mild shock and disappointment. But when asked in 2012, some 38% percent of UK respondents told YouGov that ‘Britain would be governed better if our politicians got out of the way, and instead our ministers were non-political experts who knew how to run large organisations’.
Despite – or perhaps even because – of its immersive sense of place and locality, it is difficult in some ways not to feel that this a book about democracy more than it is a book about Bulgaria or Serbia.
This post is based on notes made for a panel discussion at the launch of Cultures of Democracy in Serbia and Bulgaria. How Ideas Shape Publics which took place at the UCL-SSEES School of Slavonic and East European Studies on 18 November 2014.
The results of the elections to the European Parliament which took place across the EU’s 28 member states last week very much as predicted – at least in the ‘old’ pre-2004 member states: driven by frustration with austerity, economic stagnation, diminished opportunities and a yawning sense of disconnect with established parties and politicians, a variety of outsider parties made sweeping gains and unignorably stamped themselves on the electoral map.
In Northern Europe, where socio-economic malaise and disconnect were often refracted through the politics of anti-immigration, this tended to benefit right wing, Eurosceptic parties. In Southern Europe anti-austerity parties of the radical left such as Greece’s Syriza or Podemos in Spain gained most.
The most spectacular gains were been made by parties of varying political complexions which had a long-time presence on at the political margins: UKIP in the UK, the Front National in France, Sinn Féin in Ireland. Whatever their coloration, scale of their political success underlines the potential fragility of mainstream parties in Western Europe even in states with well-established party systems previously considered immune to populist surges such as Spain or the UK.
Many commentators have lumped in the newer EU member states of Central and Eastern with the unfolding (if exaggerated) story of a populist backlash in the EU’s West European heartlands. Anticipating the strong showing of the radical right in Denmark, Holland and Austria The Observer’s Julian Coman, for example, causally assured readers that ‘across much of eastern Europe, it is a similar story’
But, in fact, it was not. Read More…