But as breathless op-eds and thinktank reports about the populist menace keep piling up, they have provoked a sceptical backlash from critics who wonder aloud if populism even exists. It is now relatively common to encounter the idea that, just as there were no real witches in Salem, there are no real populists in politics – just people, attitudes and movements that the political centre misunderstands and fears, and wants you, reader, to fear too, although without the burden of having to explain exactly why. Populism, in this framing, is a bogeyman: a nonentity invoked for the purpose of stirring up fear. This argument has even made its way to the centrist mainstream. “Let’s do away with the word ‘populist,’” wrote the New York Times columnist Roger Cohen in July. “It’s become sloppy to the point of meaninglessness, an overused epithet for multiple manifestations of political anger. Worse, it’s freighted with contempt, applied to all voters who have decided that mainstream political parties have done nothing for their static incomes or disappearing jobs or sense of national decline these past two decades.” [...]
It may be telling that very little of the public discussion of the alleged populist threat to democracy has been devoted to the workings of democracy itself. Perhaps we assume, without much thought, that democracy is such a self-explanatory idea that we already know all there is to know about the subject. Or perhaps we have come to regard democracy in its existing western form – basically liberal democracy – as the only possible endpoint for the evolution of politics. Populism, though it comes in many forms, always reminds us that nothing could be further from the truth. [...]
A populist movement, then, is one that consistently promises to channel the unified will of the people, and by doing so undercut the self-serving schemes of the elite establishment. As the National Front founder Jean-Marie Le Pen put it in 2007: “I will give voice to the people. Because in democracy only the people can be right, and none can be right against them.” (Note how, in this formulation, there is no disagreement among “the people”.) Or, in the more recent words of Donald Trump, speaking at his inauguration: “We are transferring power from Washington DC and giving it back to you, the people … The establishment protected itself, but not the citizens of our country.” (Note how members of “the establishment” are implicitly excluded from “the citizens”.) [...]
In this view, any existing socio-political order (or “hegemony” in Mouffe and Laclau’s preferred formation, borrowed from the Italian Marxist philosopher and politician Antonio Gramsci) is subject to challenge. Every status quo – however sturdy – is only temporary, and can always be challenged by a movement that seeks to replace it with something new. Political change, in other words, is the result of demands against the existing order, which must be fused together in a movement to change it – a movement that may look a lot like populism. [...]
No one who studies populism seriously – and not even the most opportunistic participants in the cottage industry of anti-populist alarmism – denies that populist movements can raise valid critiques of the status quo, and of the very real anti-democratic power of elites. Many take a viewpoint similar to that of the Mexican political theorist Benjamin Arditi, who described populism as a drunken guest at democracy’s dinner party, one who disrespects the rules of sociability and, along the way, brings up the failure and hypocrisies that everyone else in the room has agreed to ignore. In Populism: A Very Short Introduction, Mudde and his frequent co-author, the Chilean political scientist Cristóbal Kaltwasser, describe contemporary populism as an “illiberal democratic response to an undemocratic liberalism” – one that “asks the right questions but provides the wrong answers”.
In this view, any existing socio-political order (or “hegemony” in Mouffe and Laclau’s preferred formation, borrowed from the Italian Marxist philosopher and politician Antonio Gramsci) is subject to challenge. Every status quo – however sturdy – is only temporary, and can always be challenged by a movement that seeks to replace it with something new. Political change, in other words, is the result of demands against the existing order, which must be fused together in a movement to change it – a movement that may look a lot like populism. [...]
No one who studies populism seriously – and not even the most opportunistic participants in the cottage industry of anti-populist alarmism – denies that populist movements can raise valid critiques of the status quo, and of the very real anti-democratic power of elites. Many take a viewpoint similar to that of the Mexican political theorist Benjamin Arditi, who described populism as a drunken guest at democracy’s dinner party, one who disrespects the rules of sociability and, along the way, brings up the failure and hypocrisies that everyone else in the room has agreed to ignore. In Populism: A Very Short Introduction, Mudde and his frequent co-author, the Chilean political scientist Cristóbal Kaltwasser, describe contemporary populism as an “illiberal democratic response to an undemocratic liberalism” – one that “asks the right questions but provides the wrong answers”.
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