Fascism Today Conversation Part 2: author Shane Burley interviews Matthew N. Lyons
By Matthew N Lyons | Saturday, March 17, 2018This is the second half of a dialog between Shane Burley, author of Fascism Today: What It Is and How to End It, and myself, author of the book’s foreword. In the first half, I interviewed Shane about the book. Here Shane interviews me about various related topics.
Burley: Your more recent work has looked heavily into how the far right has gained ground in creating alliances in the anti-imperialist left. How did this trend start in the far right? Where have white nationalists and “identitarians” made inroads in larger anti-imperialist struggles?
Lyons: The roots of the trend go back to the very origins of fascism, or even earlier. In Italy, one of the groups that helped to lay the groundwork for Mussolini’s Fascist Party was the Italian Nationalist Association, which in the early 1900s promoted a theory that Italy was a “proletarian nation” in conflict with more powerful “capitalist nations,” especially Britain and France. It was a way to reframe the idea of class struggle so that Italian workers and capitalists were on the same side against external enemies. And it was a way to claim that Italy was suffering from imperialist oppression while also claiming that it deserved to expand its own colonial possessions in Africa. The Fascist Party absorbed the Nationalists and embraced their idea of proletarian nations.
Since then, anti-imperialism has been a recurrent theme in fascist politics. During World War II, the Nazis forged ties with right-wing factions within the Palestinian and Indian nationalist movements that were struggling for independence from British rule. During the cold war, the majority of fascists sided with the United States and other western powers against the Communist bloc and against leftist insurgencies in Africa, Asia, and Latin America. But some fascists, such as the National Renaissance Party and Francis Parker Yockey, argued that the movement should ally with the Soviet Union and anti-colonial struggles against western imperialism, which was supposedly controlled by Jews. Later forms of fascism, such as Third Positionism and the European New Right, developed the idea of fascist anti-imperialism further and adapted it for new conditions after the Soviet Union collapsed.
In recent decades, far rightists have periodically tried to link up with leftists around anti-imperialism and related issues. The 2002 book My Enemy’s Enemy is primarily an exposé of far right forces and tendencies in the anti-globalization movement. In 1999, for example, Matt Hale of the neonazi World Church of the Creator voiced support for the anti-globalization protests in Seattle. A couple of years later, William Pierce’s National Alliance sponsored a front group called the Anti-Globalism Action Network. Since the start of the civil war in Syria, fascists in both North America and Europe have converged with some left groups such Workers World Party around shared support for Assad’s government as a supposed bulwark against western imperialism. In Italy, leftist and rightist supporters of Assad have held demonstrations together. It’s a poisonous development that’s seriously damaging for efforts to advance a genuinely liberatory anti-imperialism.
Also seriously damaging is that critiques of imperialism rooted in far right ideology have circulated and gained legitimacy among a lot of people who think of themselves as on the left. A lot of right-wing conspiracy theories about “globalist elites” (which is often a code-phrase for Jews) have been repackaged to appeal to leftist audiences, by outfits such as GlobalResearch.ca and the Voltaire Network, and by researchers such as Webster Tarpley and William Engdahl, both of whom are former members of the Lyndon LaRouche network. The recent report on red-brown alliances by the anarchist blogger “Vagabond” (which I recently reviewed on Three Way Fight) includes extensive documentation about this.
Burley: One of the successes that the European New Right (ENR), and by extension the alt-right, had was in reframing fascist politics in leftist jargon. They focused very heavily on post-colonialism, supporting national liberation movements and issues like indigenous sovereignty. Is this simply a disingenuous attempt at entryism? Have they actually had any success connecting with indigenous resistance movements? At the same time, how can anti-fascists take a strong analysis of colonialism into that work?
Lyons: To some extent, the ENR’s embrace of “indigenous sovereignty” and “diversity” is disingenuous, in that it is a calculated move to deflect charges of racism. So for example, European New Rightists such as Alain de Benoist have argued that, in calling for ethnic separatism and exclusion of non-European immigrants, they are simply defending “indigenous” European cultures against the oppressive cultural homogenization being forced on them by global capitalism. Some far rightists, such as Guillaume Faye and Michael O’Meara, have actually criticized this as a hypocritical concession to liberalism. As far as the alt-right goes, there’s been less hypocrisy, in that most alt-rightists really aren’t concerned about hiding their white supremacist beliefs.
But it’s not just a matter of hypocrisy. Because far right ethnic separatism really does clash with the policies and interests of global capitalist elites. This conflict with global capitalism isn’t about dismantling economic exploitation, but it’s a disagreement about how economic exploitation will be structured and how the benefits will be distributed. This genuine conflict is important and we tend to miss it if we only focus on the hypocrisy.
Has the ENR or the alt-right had any success connecting with indigenous resistance movements? Not that I’m aware of. But I certainly wouldn’t discount it as a possibility. It depends on what you mean by “indigenous resistance movements,” but there are plenty of right-wing political organizations in Asia, Africa, and Latin America, and some among communities of color in Europe and North America, and some of them share the ENR and alt-right’s combination of anti-egalitarianism and hostility to “globalist elites.” Libya’s Muammar Gaddafi was popular among Third Positionists, and he hosted neonazis at some political conferences. Louis Farrakhan of the Nation of Islam met with neonazi leader Tom Metzger in the 1980s and had a cordial relationship with the Lyndon LaRouche organization for a while in the 1990s. It’s not hard to imagine similar dynamics happening again.
How can antifascists put forward strong anti-colonial politics? For one thing, it’s crucial to analyze colonialism and imperialism as systems of exploitation and violence – rooted in the system of capitalism – rather than try to explain them in terms of subjective factors such as greed, or a specific policy such as neoliberalism, or the secret machinations of some group of evildoers. Those are all superficial, subjectivist explanations, and are the space where liberal (i.e. non-leftist) and far right critiques of the established order converge.
Coupled with that, we need to look critically at who the supposed anti-imperialist or anti-colonialist forces are and what they stand for. Just because they’re at odds with the U.S. government doesn’t make them anti-imperialist, and just because they’re anti-imperialist doesn’t mean they represent any sort of liberatory alternative. If the Ba’ath government of Syria is anti-imperialist, why did it torture people for the CIA? Why did it impose neoliberal policies? Why does it have a history of massacring Palestinians—not to mention Syrians?
Continues: http://threewayfight.blogspot.com/2018/ ... -2_17.html