Europe’s Radical Right: Cultural Descendant of the Nouvelle Droite

By Absalom Sink

Two weeks ago, we read and discussed the rise of the Nouvelle Droite (ND), first in France, and then in a broader, pan-European context. Crucial to the formulation of the ND was its retreat from the political arena into the realm of culture, the realm of “metapolitics”. Seeing in the protests of 1968 the sway that the Left held over cultural institutions—particularly institutions of higher education—far right figures led by Alain de Benoist ostensibly abandoned politics and moved instead to open up cultural space in which later generations of Far Right thinkers and politicians might act; they appropriated from the Left Gramsci’s theory of hegemony, and worked to sow the seeds of a counterhegemonic bloc.

From this week’s readings, I would argue that the experiment is something of a qualified success. Certainly, most of today’s so-called Radical Right1 have not taken up de Benoist’s neopagan ritualism. And the populist, self-described “democratic” nature of Radical Right movements is inherently contrary to the ND’s anti-democratic, elitist formulation. But as the readings make clear, there are crucial threads linking the ND and the Radical Right. Chief among them is ethnopluralism. As Ina Schmidt explains, “Ethnopluralism is an ideology of the far right, which is no longer directed against foreign ethnicities, but rather against cultures—understood as being irrevocably connected with certain values, practices, and habits.” Essentially, it is a form of cultural racism, as opposed to the biological racism of yore, popular with fascists. By shifting the focus of their xenophobia from “race” to “culture”, Radical Right groups avoid the charge of racism and open ideological space between themselves and fascist forebears. It’s the ideological sleight of hand that lets Islamophobes respond to charges of racism with the stock sentence “Islam isn’t a race!” And as we’ll recall from Tamir Bar-On’s article, it is the same semantic shift that de Benoist and his followers made in the 1980s, moving from biological racism to the anti-multicultural “Europe of a Hundred Flags”.

It does not really matter that groups like Pegida or the Front National don’t adhere entirely to the roadmap laid down by the ND. Remember, the goal of the ND was simply to create the cultural space in which Far Right ideals might be taken once more into the political sphere—ideals like the abandonment of liberal democracy, and at least since the 1980s, of ethnopluralism over multiculturalism. By achieving broader cultural acceptance, as evinced by de Benoist’s Prix de l’essai from l’Académie Française and glowing coverage in Telos, the ND was able to open that political space it desired. It now needed political actors to take up the mantle. As both Zack Beauchamp—in his interview with our old friend Cas Mudde—and Pietro Castelli Gattinara show, a series of events in 2015 would provide the spark for an explosion of Radical Right movements to occupy that space, a sort of Far Right Big Bang.

According to Mudde, “the core of the ideology of the radical right includes three features: nativism, authoritarianism, and populism.” Nativism, he says, is essentially a form of xenophobia that dictates that a state should only be inhabited by people who are “native” to it.2 Authoritarianism revolves around the belief that society should be “strictly ordered”, and in which any social issue becomes treated as an issue of security—the example Mudde gives here is the treatment of drug crises as “something to be cracked down on” through law and order, rather than as a public health issue. Finally, populism boils down to another “us versus them” dichotomy, this time between “the elites”—typically mainstream political figures, but with a healthy helping of wealthy proponents of liberalism, like the far right’s bogeyman George Soros—and “the real people”.3 2015 brought a confluence of factors that served to empower nascent Radical Right movements throughout Europe. First, the refugee crisis, stoked nativist fears throughout Europe. Terror attacks, starting with Charlie Hebdo attack in 2015, fueled authoritarian tendencies and calls for increased vigilance, particularly against ‘outsiders.’ Finally, the lingering effects of the 2008 financial crisis and the aftershocks that threatened the structural integrity of the EU undermined the existing economic liberal order and played into populist anti-elitist rhetoric.

Julius Evola knew he would never see a truly resurgent fascism in his lifetime; it is entirely possible that Alain de Benoist never thought he’d see the ideological seeds he sowed bear fruit. But a series of external shocks—a financial crisis originating in the United States, revolutions throughout the Middle East leading to a nearly decade-long civil war in Syria, the rise of ISIL, and the largest refugee crisis since the Bosnian War—provided the cover for a broad range of Radical Right political movements to spring up in the cultural niche carved out by the ND.

1Borrowing here from Cas Mudde’s differentiation between “Extreme Right” and “Radical Right”, in which the former rejects democracy outright in favour of revolution aiming for authoritarianism, while the latter merely rejects aspects of liberal democracy, like pluralism and minority rights, while still claiming to adhere to democratic principles. Castelli Gattinara helps to further clarify, explaining that radical right groups “locate themselves outside the political mainstream but without intending to replace democracy with an authoritarian order.”

2Remember, though, from our very first class, when we grappled with the question of “who is really ‘native’ to a given place?” The Magyar people claim ownership of Hungary, even though they are likely to have arrived significantly later that the ancestors of today’s Slovenes within the borders of Hungary. Likewise, how “native” is a person who calls themselves an “Anglo-Saxon”—itself an incredibly fraught term—to Britain?

3”The real people” has become something of a shibboleth for Far- and Radical Right groups, differentiating them from Left populists; as Jan Werner-Muller explains, the term serves to “other” any who don’t fit with the “majority”, while also delegitimizing any other groups and figures vying for power.

Works Cited:

Beauchamp, Zack. “An expert on the European far right explains the growing influence of anti-immigrant politics”. Vox. May 31, 2016 https://www.vox.com/2016/5/31/11722994/european-far-right-cas-mudde

Bar-On, Tamir. “Transnationalism and the French Nouvelle Droite.” Patterns of Prejudice 45, no. 3 (July 2011): 199–223.

Castelli Gattinara, Pietro. “Framing Exclusion in the Public Sphere: Far-Right Mobilisation and the Debate on Charlie Hebdo in Italy.” South European Society & Politics 22, no. 3 (Sept. 2017): 345–364.

Schmidt, Ina. “PEGIDA: A Hybrid Form of a Populist Right Movement.” German Politics & Society 35, no. 4 (Winter 2017): 105–17.

“The Dangers of Populism” Interview with Jan Werner Mueller, Council of Europe (March 2017) https://www.youtube.com/watch?v=ahtvsNU2bkk

Metapolitical Chimerism of the Nouvelle Droite

By Absalom Sink

The protests of 1968 are often held up as the apotheosis of the New Left—to borrow from Hunter Thompson, the “high water mark[…] where the wave finally broke and rolled back”—as the student activism that undergirded them generally failed to meet their revolutionary aims. But as this week’s readings make clear, 1968 also served as a critical inflection point in the trajectory of the ultranationalist right: the French protests of May ’68 provided a crucial impetus for the genesis of a French, and later transnational, “New Right.”

Tamir Bar-On’s “Transnationalism and the French Nouvelle Droite” examines the ideological influences Alain de Benoist’s ‘Nouvelle Droite’ (ND), and the factors that allowed it to transcend national boundaries and become a transnational cultural and metapolitical movement. Bar-On predicates the ND’s success on the prolific output of its ideological architect, de Benoist, on the movement’s ability to metamorphose following the collapse of the Soviet Union in 1991, and its adoption of Gramscian hegemonic theory. The latter stems from de Benoist and his fellow travelers’ “hatred and envy for the [left] 1968ers”: the mass-mobilization of leftist activists and students had shown the radical right the extent to which left-wing politics had captured “hearts and minds”. The goal of the ND, then, was to “regain cultural power from the liberal left by regaining the ‘laboratories of thought,’” that is, through the creation of a web of think-tanks, journals, conferences, and by carving out spaces in universities sympathetic to ND discourse.1

Key to this right-wing neo-Gramscianism was a necessity for transmission and adoption of ND ideology and ethos beyond France. After all, communism, egalitarianism, socialism, liberalism all would continue to exist outside France even if ‘defeated’ within France, and thus might reenter the French cultural discourse. The fight would need to be transnational in order to succeed.2 The attempt to export ND abroad met with varying levels of success; Richard Marchi’s “The Nouvelle Droite in Portugal” argues that Portugal’s Nova Direita “seemed influenced less by the content and more by the methods of the French ND,” and adopted ND tactics like Gramscianism, while eschewing aspects like the ND’s anti-Christianism.

With all that said, it is crucial to recognize that even the French ND is not a static entity; rather, it is a metapolitical chameleon, changing its colours to camouflage its ideological underpinnings within the broader politico-cultural discourse. At core, the New Right is a “transnational ideological cocktail,” a chimera born from disparate parts, and everchanging to match the prevailing political conditions in such a way that it can always be tugging the discourse to the right.

1This right-wing Gramscianism has been reflected again in recent years in alt-right and far-right discourse about shifting the “Overton Window”

2 Similarities to Italy’s attempt to export fascism in the interwar years is not coincidental; as both Bar-On and Roger Griffin make plain, the self-described ‘superfascist’ Julius Evola was a key ideological influence on the French ND.

Works Cited

Riccard Marchi, “The Nouvelle Droite in Portugal: A New Strategy for the Radical Right in the Transition from Authoritarianism to Democracy,” Patterns of Prejudice 50, no. 3 (July 2016): 232–52.

Tamir Bar-On, “Transnationalism and the French Nouvelle Droite,” Patterns of Prejudice 45, no. 3 (July 2011): 199–223.

Roger Griffin, “Between Metapolitics and Apoliteia: The Nouvelle Droite’s Strategy for Conserving the Fascist Vision in the ‘Interregnum,’” Modern & Contemporary France 8, no. 1 (Feb. 2000): pp. 35–53.

Hunter S. Thompson, Fear and Loathing in Las Vegas: A Savage Journey to the Heart of the American Dream (New York: Random House, 1972)