Propaganda Movement Quotes

Propaganda ... serves more to justify ourselves than to convince others; and the more reason we have to feel guilty, the more fervent our propaganda.

Privilege is when you contribute to the oppression of others and then claim that you are the one being discriminated against.

Success is the important thing. Propaganda is not a matter for average minds, but rather a matter for practitioners. It is not supposed to be lovely or theoretically correct. I do not care if I give wonderful, aesthetically elegant speeches, or speak so that women cry. The point of a political speech is to persuade people of what we think right. I speak differently in the provinces than I do in Berlin, and when I speak in Bayreuth, I say different things than I say in the Pharus Hall. That is a matter of practice, not of theory. We do not want to be a movement of a few straw brains, but rather a movement that can conquer the broad masses. Propaganda should be popular, not intellectually pleasing. It is not the task of propaganda to discover intellectual truths.

One of the confusions surrounding the Intelligent Design movement’s propaganda is a failure to distinguish between the fact of evolution and the mechanism of evolution.

… the Nazis, without admitting it, learned as much from American gangster organizations as their propaganda, admittedly, learned from American business publicity.

As an artist the nuance is your task. Your task is not to simplify. Even should you choose to write in the simplest way, a la Hemingway, the task remains to impart the nuance, to elucidate the complication, to imply the contradiction. Not to erase the contradiction, not to deny the contradiction, but to see where, within the contradiction, lies the tormented human being. To allow for the chaos, to let it in. You must let it in. Otherwise you produce propaganda, if not for a political party, a political movement, then stupid propaganda for life itself -- for life as it might itself prefer to be publicized.

The vigor of a mass movement stems from the propensity of its followers for united action and self-sacrifice. When we ascribe the success of a movement to its faith, doctrine, propaganda, leadership, ruthlessness and so on, we are but referring to instruments of unification and to means used to inculcate a readiness for self-sacrifice.

If everything Fox News says about liberals were actually true, I'd hate liberals too.

Fun Fact: You know who invented the term Fake News? Not Trump. It was Hitler. Look it up. Hitler loved to describe any newspaper that exposed him for what he was as Luegenpresse, which is German for Fake News.

I’m angry at them, but I still see their humanity and don’t wish them ill. I actually feel sympathy for those pulled and brainwashed into antifa’s twisted ideology. They are often exploited and used by a movement that explicitly rejects the value of individuals in favor of the cause.

The strangest thing about fascism in America today is that American facists are so dumb, they don't even know they're fascists. They don't even know what the word fascism means. They vaguely know that it had something to do with Hitler and the Nazis, but that's it. They have no idea that the first words of the Nazi anthem were "Germany above all else" which was their version of "America first." And the way Nazis demonized jews was no different than the way American fascists demonize liberals. Hitler promised to "make Germany great again." And Hitler denounced the newspapers, which exposed him for what he really was, as "Lügenpresse," which is German for "fake news." If the German Nazi party still existed today, they would look exactly like the Republican party under Trump. Hitler's rallies looked no different than Trump's rallies. And Hitler would absolutely love a well-oiled propaganda outlet like Fox News.

Hitherto, the Palestinians had been relatively immune to this Allahu Akhbar style. I thought this was a hugely retrograde development. I said as much to Edward. To reprint Nazi propaganda and to make a theocratic claim to Spanish soil was to be a protofascist and a supporter of 'Caliphate' imperialism: it had nothing at all to do with the mistreatment of the Palestinians. Once again, he did not exactly disagree. But he was anxious to emphasize that the Israelis had often encouraged Hamas as a foil against Fatah and the PLO. This I had known since seeing the burning out of leftist Palestinians by Muslim mobs in Gaza as early as 1981. Yet once again, it seemed Edward could only condemn Islamism if it could somehow be blamed on either Israel or the United States or the West, and not as a thing in itself. He sometimes employed the same sort of knight's move when discussing other Arabist movements, excoriating Saddam Hussein's Ba'ath Party, for example, mainly because it had once enjoyed the support of the CIA. But when Saddam was really being attacked, as in the case of his use of chemical weapons on noncombatants at Halabja, Edward gave second-hand currency to the falsified story that it had 'really' been the Iranians who had done it. If that didn't work, well, hadn't the United States sold Saddam the weaponry in the first place? Finally, and always—and this question wasn't automatically discredited by being a change of subject—what about Israel's unwanted and ugly rule over more and more millions of non-Jews? I evolved a test for this mentality, which I applied to more people than Edward. What would, or did, the relevant person say when the United States intervened to stop the massacres and dispossessions in Bosnia-Herzegovina and Kosovo? Here were two majority-Muslim territories and populations being vilely mistreated by Orthodox and Catholic Christians. There was no oil in the region. The state interests of Israel were not involved (indeed, Ariel Sharon publicly opposed the return of the Kosovar refugees to their homes on the grounds that it set an alarming—I want to say 'unsettling'—precedent). The usual national-security 'hawks,' like Henry Kissinger, were also strongly opposed to the mission. One evening at Edward's apartment, with the other guest being the mercurial, courageous Azmi Bishara, then one of the more distinguished Arab members of the Israeli parliament, I was finally able to leave the arguing to someone else. Bishara [...] was quite shocked that Edward would not lend public support to Clinton for finally doing the right thing in the Balkans. Why was he being so stubborn? I had begun by then—belatedly you may say—to guess. Rather like our then-friend Noam Chomsky, Edward in the final instance believed that if the United States was doing something, then that thing could not by definition be a moral or ethical action.

I once asked Bill McKibben, after an energising speech to a capacity crowd, when – given that the situation is as urgent as he portrayed it and we all know it is – we escalate. He was visibly ill at ease. The first part of his response presented what we might call the objection from asymmetry: as soon as a social movement engages in violent acts, it moves onto the terrain favoured by the enemy, who is overwhelmingly superior in military capabilities. The state loves a fight of arms; it knows it will win. Our strength is in numbers. This is a pet argument for strategic pacifists, but it is disingenuous. Violence is not the sole field where asymmetry prevails. The enemy has overwhelmingly superior capabilities in virtually all fields, including media propaganda, institutional coordination, logistical resources, political legitimacy and, above all, money. If the movement should shun uphill battles, a divestment campaign seems like the worst possible choice: trying to sap fossil capital by means of capital.

[The method of infallible prediction] is foolproof only after the movements have seized power. Then all debate about the truth or falsity of a totalitarian dictator’s prediction is as weird as arguing with a potential murderer about whether his future victim is dead or alive – since by killing the person in question the murderer can promptly provide proof of the correctness of his statement. The only valid argument under such conditions is promptly to rescue the person whose death is predicted. Before mass leaders seize the power to fit reality to their lies, their propaganda is marked by its extreme contempt for facts as such, for in their opinion fact depends entirely on the power of man who can fabricate it. The assertion that the Moscow subway is the only one in the world is a lie only so long as the Bolsheviks have not the power to destroy all the others. In other words, the method of infallible prediction, more than any other totalitarian propaganda device, betrays its ultimate goal of world conquest, since only in a world completely under his control could the totalitarian ruler possibly realize all his lies and make true all his prophecies.

In truth, the epoch is gone in which we had the impression that the masses of society could be guided by reason and by insights into their situation of life to achieve social improvement with their own strength. In truth, the days are gone in which the masses have a function in shaping society. It has been shown that the masses can be completely molded, that they are unconscious and capable of adapting themselves to any kind of power or infamy.

Alternatively, there are ‘political’ schools of history, slanted to discredit the actions of our past leaders, in order to support modern political movements. In all these cases, history is not an attempt to ascertain the truth, but a system of propaganda, devoted to the furtherance of modern projects, or the gratification of national vanity. Men can scarcely be blamed for not learning from the history they are taught. There is nothing to learn from it, because it is not true.

He came to three conclusions which explained to him the success of the Social Democrats: They knew how to create a mass movement, without which any political party was useless; they had learned the art of propaganda among the masses; and, finally, they knew the value of using what he calls “spiritual and physical terror.

It pained Oma to watch her children enter the youth movement. Nothing good, she thought, could come from the East German regime manipulating the minds of the country’s vulnerable youth. She could see how such pledges filled with propaganda had taken the place of prayers and hymns in the way that they invited worship of an ignoble and sinister power.

It’s no secret that veganism is growing all over the world and has become one of the most prevalent and discussed social movements of this generation. But while most of us will be aware that the primary motivations for people going vegan and adopting plant-based diets include animal rights, the environment, pandemic prevention and personal health, often little is known about the complexity and true scale of these issues, which is exactly what this book aims to do: lay out the enormity of the injustice that is animal exploitation.

The only people who try to deny the existence of Russian trolls are Russian trolls.

The experience of the Allies who vainly tried to locate one self-confessed and convinced Nazi among the German people, 90 per cent of whom probably had been sincere sympathizers at one time or another, is not to be taken simply as a sign of human weakness or gross opportunism. Nazism as an ideology had been so fully “realized” that its content ceased to exist an an independent set of doctrines, lost its intellectual existence, so to speak; destruction of the reality therefore left almost nothing behind, least of all the fanaticism of believers.

It was characteristic of the rise of the Nazi movement in Germany and of the Communist movements in Europe after 1930 that they recruited their members from this mass of apparently indifferent people whom all other parties had given up as too apathetic or too stupid for their attention. The result was that the majority of their membership consisted of people who never before had appeared on the political scene. This permitted the introduction of entirely new methods into political propaganda, and indifference to the arguments of political opponents; these movements not only placed themselves outside and against the party system as a whole, they found a membership that had never been reached, never been "spoiled" by the party system. Therefore they did not need to refute opposing arguments and consistently preferred methods which ended in death rather than persuasion, which spelled terror rather than conviction. They presented disagreements as invariably originating in deep natural, social, or psychological sources beyond the control of the individual and therefore beyond the power of reason. This would have been a shortcoming only if they had sincerely entered into competition with other parties; it was not if they were sure of dealing with people who had reason to be equally hostile to all parties.

I have been taunted on various platforms recently for becoming a neo-conservative, and have been the object of some fascinating web-site and blog stuff, from the isolationist Right as well as from the peaceniks, who both argue in a semi-literate way that neo-conservativism is Trotskyism and 'permanent revolution' reborn. Sometimes, you have to comb an overt anti-Semitism out of this propaganda before you can even read it straight. And I can guarantee you that none of these characters has any idea at all of what the theory of 'permanent revolution' originally meant.

A circular letter from the Ministry of Foreign Affairs to all German authorities abroad shortly after the November pogroms of 1918 stated: "The emigration movement of only about 100,000 Jews has already sufficed to awaken the interest of many countries to the Jewish danger.... Germany is very interested in maintaining the dispersal of Jewry... the influx of Jews in all parts of the world invokes the opposition of the native population and thereby forms the best propaganda for the German Jewish policy.... The poorer and therefore more burdensome the immigrating Jews is to the country absorbing him, the stronger the country will react.

A mixture of gullibility and cynicism had been an outstanding characteristic of mob mentality before it became an everyday phenomenon of masses. In an ever-changing, incomprehensible world the masses had reached the point where they would, at the same time, believe everything and nothing, think that everything was possible and that nothing was true. The mixture in itself was remarkable enough, because it spelled the end of the illusion that gullibility was a weakness of unsuspecting primitive souls and cynicism the vice of superior and refined minds. Mass propaganda discovered that its audience was ready at all times to believe the worst, no matter how absurd, and did not particularly object to being deceived because it held every statement to be a lie anyhow. The totalitarian mass leaders based their propaganda on the correct psychological assumption that, under such conditions, one could make people believe the most fantastic statements one day, and trust that if the next day they were given irrefutable proof of their falsehood, they would take refuge in cynicism; instead of deserting the leaders who had lied to them, they would protest that they had known all along that the statement was a lie and would admire the leaders for their superior tactical cleverness.

For action makes propaganda's effect irreversible. He who acts in obedience to propaganda can never go back. He is now obliged to believe in that propaganda because of his past action. He is obliged to receive from it his justification and authority, without which his action will seem to him absurd or unjust, which would be intolerable. He is obliged to continue to advance in the direction indicated by propaganda, for action demands more action. He is what one calls committed - which is certainly what the Communist party anticipates, for example, and what the Nazis accomplished. The man who has acted in accordance with the existing propaganda has taken his place in society. From then on he has enemies. Often he has broken with his milieu or his family; he may be compromised. He is forced to accept the new milieu and the new friends that propaganda makes for him. Often he has committed an act reprehensible by traditional moral standards and has disturbed a certain order; he needs a justification for this - and he gets more deeply involved by repeating the act in order to prove that it was just. Thus he is caught up in a movement that develops until it totally occupies the breadth of his conscience. Propaganda now masters him completely — and we must bear in mind that any propaganda that does not lead to this kind of participation is mere child's play.

The advantages of a propaganda that constantly “adds the power of organization” to the feeble and unreliable voice of argument, and thereby realizes, so to speak, on the spur of the moment, whatever it says, are obvious beyond demonstration. Foolproof against arguments based on a reality which the movements promised to change, against a counterpropaganda disqualified by the mere fact that it belongs to or defends a world which the shiftless masses cannot and will not accept, it can be disproved only by another, a stronger or better, reality. It is in the moment of defeat that the inherent weakness of totalitarian propaganda becomes visible. Without the force of the movement, its members cease at once to believe in the dogma for which yesterday they still were ready to sacrifice their lives. The moment the movement, that is, the fictitious world which sheltered them, is destroyed, the masses revert to their old status of isolated individuals who either happily accept a new function in a changed world or sink back into their old desperate superfluousness. The members of totalitarian movements, utterly fanatical as long as the movement exists, will not follow the example of religious fanatics and die the death of martyrs (even though they were only too willing to die the death of robots). Rather they will quietly give up the movement as a bad bet and look around for another promising fiction or wait until the former fiction regains enough strength to establish another mass movement.

The fundamental reason for the superiority of totalitarian propaganda over the propaganda of other parties and movements is that its content, for the members of the movement at any rate, is no longer an objective issue about which people may have opinions, but has become as real and untouchable an element in their lives as the rules of arithmetic. The organization of the entire texture of life according to an ideology can be fully carried out only under a totalitarian regime. In Nazi Germany, questioning the validity of racism and antisemitism when nothing mattered but race origin, when a career depended upon an “Aryan” physiognomy (Himmler used to select the applicants for the SS from photographs) and the amount of food upon the number of one’s Jewish grandparents, was like questioning the existence of the world.

...'Pro-life' encodes too much propaganda for me: that a fertilized egg is a life in the same sense that a woman is, that it has a right to life as she does, that outlawing abortion saves lives, that abortion is the chief threat to 'life' today, and that the movement to ban abortion is motivated solely by these concerns and not also by the wish to restrict sexual freedom, enforce sectarian religious views on a pluralistic society, and return women t traditional roles. It also suggests that those who support legal abortion are pro-death, which is absurd.

The secret to understanding US foreign policy is that there is no secret. Principally, one must come to the realization that the United States strives to dominate the world, for which end it is prepared to use any means necessary. Once one understands that, much of the apparent confusion, contradiction, and ambiguity surrounding Washington’s policies fades away. To express this striving for dominance numerically, one can consider that since the end of World War II the United States has: 1) Endeavored to overthrow more than 50 foreign governments, most of which were democratically elected; 2) Grossly interfered in democratic elections in at least 30 countries; 3) Attempted to assassinate more than 50 foreign leaders; 4) Dropped bombs on the people of more than 30 countries; 5) Attempted to suppress a populist or nationalist movement in 20 countries.

An artful combination of propaganda flattered the mass, exploited its antipolitical sentiments, warned it of dangerous enemies foreign and domestic, and applied forms of intimidation to create a climate of fear and an insecure populace, one receptive to being led. The same citizenry, which democracy had created, proceeded to vote into power and then support movements openly pledged to destroy democracy and constitutionalism. Thus a democracy may fail and give way to antidemocracy that, in turn, supplies a populace—and a “democratic” postulate—congenial to a totalitarian regime.

communism, as historically practiced, required large-scale social control with heavy propaganda and legitimizing myths to maintain a controlling elite, just as capitalism does. Communism (as practiced) was a form of authoritarianism that simply approached social dominance in a different way.

The General Staff of an army in the field is so placed that within wide limits it can control what the public will perceive. It controls the selection of correspondents who go to the front, controls their movements at the front, reads and censors their messages from the front, and operates the wires.

Critical pessimists, such as media critics Mark Crispin Miller, Noam Chomsky, and Robert McChesney, focus primarily on the obstacles to achieving a more democratic society. In the process, they often exaggerate the power of big media in order to frighten readers into taking action. I don't disagree with their concern about media concentration, but the way they frame the debate is self-defeating insofar as it disempowers consumers even as it seeks to mobilize them. Far too much media reform rhetoric rests on melodramatic discourse about victimization and vulnerability, seduction and manipulation, "propaganda machines" and "weapons of mass deception". Again and again, this version of the media reform movement has ignored the complexity of the public's relationship to popular culture and sided with those opposed to a more diverse and participatory culture. The politics of critical utopianism is founded on a notion of empowerment; the politics of critical pessimism on a politics of victimization. One focuses on what we are doing with media, and the other on what media is doing to us. As with previous revolutions, the media reform movement is gaining momentum at a time when people are starting to feel more empowered, not when they are at their weakest.

The same ingenious application of slogans, coined by others and tried out before, was apparent in the Nazis' treatment of other relevant issues. When public attention was equally focused on nationalism on the one hand and socialism on the other, when the two were thought to be incompatible and actually constituted the ideological watershed between the Right and the Left, the "National Socialist German Workers' Party" (Nazi) offered a synthesis supposed to lead to national unity, a semantic solution whose double trademark of "German" and "Worker" connected the nationalism of the Right with the internationalism of the Left. The very name of the Nazi movement stole the political contents of all other parties and pretended implicitly to incorporate them all. Combinations of supposedly antagonistic political doctrines (national-socialist, christian-social, etc.) had been tried, and successfully, before; but the Nazis realized their own combination in such a way that the whole struggle in Parliament between the socialists and the nationalists, between those who pretended to be workers first of all and those who were Germans first, appeared as a sham designed to hide ulterior sinister motives—for was not a member of the Nazi movement all these things at once?

Leaders don’t try to persuade people to support real solutions, but instead reinforce their followers’ fantasy self-image and organize them into a mass movement. Once people internalize their leader’s propaganda, it doesn’t matter when pieces of it are proven to be lies, because it has become central to their identity.

It is in connection with the deliberate effort of the skillful demagogue to weld together a closely coherent and homogeneous body of supporters that the third and perhaps most important negative element of selection enters. It seems to be almost a law of human nature that it is easier for people to agree on a negative program — on the hatred of an enemy, on the envy of those better off — than on any positive task. The contrast between the "we" and the "they," the common fight against those outside the group, seems to be an essential ingredient in any creed which will solidly knit together a group for common action. It is consequently always employed by those who seek, not merely support of a policy, but the unreserved allegiance of huge masses. From their point of view it has the great advantage of leaving them greater freedom of action than almost any positive program. The enemy, whether he be internal, like the "Jew" or the "kulak," or external, seems to be an indispensable requisite in the armory of a totalitarian leader. That in Germany it was the Jew who became the enemy until his place was taken by the "plutocracies" was no less a result of the anticapitalist resentment on which the whole movement was based than the selection of the kulak in Russia. In Germany and Austria the Jew had come to be regarded as the representative of capitalism because a traditional dislike of large classes of the population for commercial pursuits had left these more readily accessible to a group that was practically excluded from the more highly esteemed occupations. It is the old story of the alien race's being admitted only to the less respected trades and then being hated still more for practicing them. The fact that German anti-Semitism and anticapitalism spring from the same root is of great importance for the understanding of what has happened there, but this is rarely grasped by foreign observers.

They are designed to translate the propaganda lies of the movement, woven around a central fiction—the conspiracy of the Jews, or the Trotskyites, or 300 families, etc.—into a functioning reality, to build up, even under nontotalitarian circumstances, a society whose members act and react according to the rules of a fictitious world.

Capital’s interests lie in paying the worker as little as possible and in preventing him from exercising control over the process of production, while the worker wants to be paid as much as possible and to exercise greater control over production. This simple structural antagonism is the basis for the whole history of the labor movement, the continual confrontations, the unions and union-busting, the private armies deployed to break up strikes, the government suppression of labor parties, the revolutionary social movements, the constant and pervasive stream of business propaganda, and the periodic bursts of cooperative economic activity among the ranks of labor. At the same time, the vicissitudes of the capitalist economy leave many people unemployed at any given time, unable to find work because their skills and needs are not valued or because of insufficient investment in their geographical or professional area, or because of outsourcing to countries where labor is cheaper, or for other reasons.

Nowhere in the world, Rud reflected, was journalism anything but a malignant and wanton power. Later on, as the Common-sense Movement grew, he had to think a lot about that. He had to spread a new system of ideas throughout the world, and journalism would neither instruct nor inform nor lend itself consistently to any sustained propaganda.

Our view, which we have found confirmed by long practice, is that the correct tactics in propaganda are not to entice away a few individuals and local groups here and there from one's opponent, but to work on the great mass, which is not yet taking part in the movement. A single individual whom one has oneself reared from the raw is worth more than ten Lassallean turncoats...

It has already been noticed that the Nazis were not simple nationalists. Their nationalist propaganda was directed toward their fellow-travelers and not their convinced members; the latter, on the contrary, were never allowed to lose sight of a consistently supranational approach to politics. Nazi “nationalism” had more than one aspect in common with the recent nationalistic propaganda in the Soviet Union, which is also used only to feed the prejudices of the masses. The Nazis had a genuine and never revoked contempt for the narrowness of nationalism, the provincialism of the nation-state, and they repeated time and again that their “movement,” international in scope like the Bolshevik movement, was more important to them than any state, which would necessarily be bound to a specific territory. And

National Socialism made use of various means in dealing with various classes, and made various promises depending upon the social class it needed at a particular time. In the spring of 1933, for example, it was the revolutionary character of the Nazi movement that was given particular emphasis in Nazi propaganda in an effort to win over the industrial workers, and the first of May was "celebrated," but only after the aristocracy had been appeased in Potsdam. To ascribe the success solely to political swindle, however, would be to become entangled in a contradiction with the basic idea of freedom, and would practically exclude the possibility of a social revolution. What must be answered is: Why do the masses allow themselves to be politically swindled? The masses had every possibility of evaluating the propaganda of the various parties. Why didn't they see that, while promising the workers that the owners of the means of production would be disappropriated, Hitler promised the capitalists that their rights would be protected?

In another curious and roundabout way, however, the Nazis gave a propaganda answer to the question of what their future role would be, and that was in their use of the “Protocols of the Elders of Zion” as a model for the future organization of the German masses for “world empire.” The use of the Protocols was not restricted to the Nazis; hundreds of thousands of copies were sold in postwar Germany, and even their open adoption as a handbook of politics was not new. Nevertheless, this forgery was mainly used for the purpose of denouncing the Jews and arousing the mob to the dangers of Jewish domination. In terms of mere propaganda, the discovery of the Nazis was that the masses were not so frightened by Jewish world rule as they were interested in how it could be done, that the popularity of the Protocols was based on admiration and eagerness to learn rather than on hatred, and that it would be wise to stay as close as possible to certain of their outstanding formulas, as in the case of the famous slogan: “Right is what is good for the German people,” which was copied from the Protocols’ “Everything that benefits the Jewish people is morally right and sacred”.

It is interesting that even in their beginnings the Nazis were prudent enough never to use slogans which, like democracy, republic, dictatorship, or monarchy, indicated a specific form of government. It is as though, in this one matter, they had always known that they would be entirely original. Every discussion about the actual form of their future government could be dismissed as empty talk about mere formalities—the state, according to Hitler, being only a “means” for the conservation of the race, as the state, according to Bolshevik propaganda, is only an instrument in the struggle of classes.

Fascist politics includes many distinct strategies: the mythic past, propaganda, anti-intellectualism, unreality, hierarchy, victimhood, law and order, sexual anxiety, appeals to the heartland, and a dismantling of public welfare and unity. Though a defense of certain elements is legitimate and sometimes warranted, there are times in history when they come together in one party or political movement. These are dangerous moments. In the United States today, Republican politicians employ these strategies with more and more frequency. Their increasing tendency to engage in this politics should give honest conservatives pause.

Authoritarians rise when economic, social, political, or religious change makes members of a formerly powerful group feel as if they have been left behind. Their frustration makes them vulnerable to leaders who promise to make them dominant again. A strongman downplays the real conditions that have created their problems and tells them that the only reason they have been dispossessed is that enemies have cheated them of power. Such leaders undermine existing power structures, and as they collapse, people previously apathetic about politics turn into activists, not necessarily expecting a better life, but seeing themselves as heroes reclaiming the country. Leaders don’t try to persuade people to support real solutions, but instead reinforce their followers’ fantasy self-image and organize them into a mass movement. Once people internalize their leader’s propaganda, it doesn’t matter when pieces of it are proven to be lies, because it has become central to their identity. As a strongman becomes more and more destructive, followers’ loyalty only increases. Having begun to treat their perceived enemies badly, they need to believe their victims deserve it. Turning against the leader who inspired such behavior would mean admitting they had been wrong and that they, not their enemies, are evil. This, they cannot do.

Totalitarian propaganda perfects the techniques of mass propaganda, but it neither invents them nor originates their themes. These were prepared for them by fifty years of imperialism and disintegration of the nation-state, when the mob entered the scene of European politics. Like the earlier mob leaders, the spokesmen for totalitarian movements possessed an unerring instinct for anything that ordinary party propaganda or public opinion did not care or dare to touch. Everything hidden, everything passed over in silence, became of major significance, regardless of its own intrinsic importance. The mob really believed that truth was whatever respectable society had hypocritically passed over, or covered up with corruption.

Many professionals have to sign gagging clauses or face the sack if they speak out. The social worker and therapist was familiar with the scare that revelation brings to the survivor. […] We are in this story. It isn't ours, but we are in it nonetheless, not least because of the viscous campaign which has followed us over the last ten years. Any organisation with which we work may receive correspondence from the accused adults’ and ‘false memory’ movements. Some of these propagandists are confidentially dominating the professional and political arguments using new information technology to spread what we consider to be smears, innuendo and misinformation. P8 (refers to authors Beatrix Campbell & Judith Jones – a journalist and a social worker/therapist)

You can do it at any time. You can do it when you are sitting in a bus – that is, watch, observe. Be attentive to what is happening around you and what is happening in yourself – aware of the whole movement. You see, meditation is really a form of emptying the mind of everything known. Without this, you cannot know the unknown. To see anything new, totally new, the mind must be empty of all the past. Truth, or God, or whatever name you like to give to it must be new, not something which is the result of propaganda, the result of conditioning. The Christian is conditioned by 2,000 years of propaganda, the Hindu, the Buddhist likewise conditioned. So for them God or Truth is the result of propaganda. But that is not Truth. Truth is something living every day. Therefore the mind must be emptied to look at Truth.

Enthusiasm and adventure In all cases, propaganda of agitation tries to stretch energies to the utmost, obtain substantial sacrifices, and induce the in­dividual to bear heavy ordeals. It takes him out of his everyday life, his normal framework, and plunges him into enthusiasm and adventure; it opens to him hitherto unsuspected possibilities, and suggests extraordinary goals that nevertheless seem to him completely within reach. Propaganda of agitation thus unleashes an explosive movement; it operates inside a crisis or actually provokes the crisis itself. On the other hand, such propaganda can obtain only effects of relatively short duration. If the proposed objective is not achieved fast enough, enthusiasm will give way to discour­agement and despair. Therefore specialists in agitation propa­ganda break up the desired goals into a series of stages to be reached one by one.

...the polarizing political movements of twenty-first-century Europe demand much less of their followers. They do not espouse a full-blown ideology, and thus they don't require violence or terror police. They want their clercs to defend them, but they do not force them to proclaim that black is white, that war is peace, and that state farms have achieved 1,000 percent of their planned production. Most of them don't deploy propaganda that conflicts with everyday reality. And yet all of them depend, if not on a Big Lie, then on what the historian Timothy Snyder once told me should be called the Medium-Size Lie. To put it differently, all of them encourage their followers to engage, at least part of the time, with an alternative reality. Sometimes that alternative reality has developed organically; more often, it's been carefully formulated, with the help of modern marketing techniques, audience segmentation, and social-media campaigns.

So your sword … it’s been in your world for fifteen thousand years?” “Brought by my ancestor.” She debated the next bit, then added, “Queen Theia. Or Prince Pelias, depending on what propaganda’s being spun.” Amren stiffened slightly. Rhysand slid his eyes to her, clocking the movement. Bryce dared to push, “You … know of them?” Amren surveyed Bryce from her blood-splattered neon-pink shoes to her high ponytail. The blood smeared on Bryce’s face, now stiff and sticky. “No one has spoken those names here in a very, very long time.” In fifteen thousand years, Bryce was willing to bet. “But you have heard of them?” Bryce’s heart thundered. “They once … dwelled here,” Amren said carefully. It was the last scrap of confirmation Bryce needed about what this planet was. Something settled deep in her, a loose thread at last pulling taut. “So this is it, then. This is where we—the Midgard Fae—originated. My ancestors left this world and went to Midgard … and we forgot where we came from.” Silence again. Azriel spoke in their own language, and Rhysand translated. Perhaps Rhysand had been translating for Azriel mind-to-mind these last few minutes. “He says we have no such stories about our people migrating to another world.

As a whole, and at times, the efficiency of the truly national leader consists primarily in preventing the division of the attention of a people, as always concentrating it on a single enemy. The more uniformly the fighting will of a people is put into action, the greater will be the magnetic force of the movement and the more powerful the impetus of the blow. It is part of the genius of a leader to make adversaries of different fields appear as always belonging to one category only, because to weak and unstable characters, the knowledge that there are various enemies will lead only too easily to incipient doubts as to their own cause. As soon as the wavering masses find themselves confronted with too many enemies, objectivity at once steps in, and the question is raised whether actually all the others are wrong and their own nation or their own movement alone is right. Also, with this comes the first paralysis of their own strength. Therefore, a number of essentially different enemies must always be regarded as one in such a way that in the opinion of the mass of one‘s own adherents the war is being waged against one enemy alone. This strengthens the belief in one‘s own cause and increases one‘s bitterness against the attacker.

If our conscience commands us to stop obeying unjust laws and if each time we do obey we experience feelings of loathing and guilt, then we face a difficult choice: we either obey our conscience and become a dissident or we continue to obey the commands of tyrants and we become a traitor to our self. The men and women whose inner voice speaks loudest in the face of a rising tyranny are those most likely to step forward as dissidents and it is when a common vibration of conscience rings out through a society that civil disobedience becomes possible. First the call of conscience is answered by a relative few, but these few serve as the example for others. Whether enough people will follow to create a movement of civil disobedience is contingent on how much a populace still desires freedom compared to what degree the populace has been psychologically subdued by the fear, hate and confusion that is sown by the propaganda of tyrants. If, however, tyranny comes knocking in the society in which we live and if our conscience then issues the command that we stop being complicit in the crime of obedience we should keep in mind the following comment by Henry David Thoreau: “Disobedience is the true foundation of liberty. The obedient must be slaves.” Henry David Thoreau, Civil Disobedience

Those who govern on behalf of the rich have an incentive to persuade us we are alone in our struggle for survival, and that any attempts to solve our problems collectively – through trade unions, protest movements or even the mutual obligations of society – are illegitimate or even immoral. The strategy of political leaders such as Thatcher and Reagan was to atomize and rule. Neoliberalism leads us to believe that relying on others is a sign of weakness, that we all are, or should be, ‘self-made’ men and women. But even the briefest glance at social outcomes shows that this cannot possibly be true. If wealth were the inevitable result of hard work and enterprise, every woman in Africa would be a millionaire. The claims that the ultra-rich make for themselves – that they are possessed of unique intelligence or creativity or drive – are examples of the ‘self-attribution fallacy’.10 This means crediting yourself with outcomes for which you were not responsible. The same applies to the belief in personal failure that assails all too many at the bottom of the economic hierarchy today. From birth, this system of belief has been drummed into our heads: by government propaganda, by the billionaire media, through our educational system, by the boastful claims of the oligarchs and entrepreneurs we’re induced to worship. The doctrine has religious, quasi-Calvinist qualities: in the Kingdom of the Invisible Hand, the deserving and the undeserving are revealed through the grace bestowed upon them by the god of money. Any policy or protest that seeks to disrupt the formation of a ‘natural order’ of rich and poor is an unwarranted stay upon the divine will of the market. In school we’re taught to compete and are rewarded accordingly, yet our great social and environmental predicaments demand the opposite – the skill we most urgently need to learn is cooperation. We are set apart, and we suffer for it. A series of scientific papers suggest that social pain is processed11 by the same neural circuits as physical pain.12 This might explain why, in many languages, it is hard to describe the impact of breaking social bonds without the terms we use to denote physical pain and injury: ‘I was stung by his words’; ‘It was a massive blow’; ‘I was cut to the quick’; ‘It broke my heart’; ‘I was mortified’. In both humans and other social mammals, social contact reduces physical pain.13 This is why we hug our children when they hurt themselves: affection is a powerful analgesic.14 Opioids relieve both physical agony and the distress of separation. Perhaps this explains the link between social isolation and drug addiction.

Let me return from history and draw my conclusion. What all this means to us at the present time is this: Our system has already passed its flowering. Some time ago it reached that summit of blessedness which the mysterious game of world history sometimes allows to things beautiful and desirable in themselves. We are on the downward slope. Our course may possible stretch out for a very long time, but in any case nothing finer, ore beautiful, and more desirable than what we have already had can henceforth be expected. The road leads downhill. Historically we are, I believe, ripe for dismantling. And there is no doubt that such will be our fate, not today or tomorrow, but the day after tomorrow. I do not draw this conclusion from any excessively moralistic estimate of our accomplishments and our abilities: I draw it far more from the movements which I see already on the way in the outside world. Critical times are approaching; the omens can be sensed everywhere; the world is once again about to shift its center of gravity. Displacements of power are in the offing. They will not take place without war and violence. From the Far East comes a threat not only to peace, but to life and liberty. Even if our country remains politically neutral, even if our whole nation unanimously abides by tradition (which is not the case) and attempts to remain faithful to Castalian ideals, that will be in vain. Some of our representatives in Parliament are already saying that Castalia is a rather expensive luxury for our country. The country may very soon be forced into a serious rearmament - armaments for defensive purposes only, of course - and great economies will be necessary. In spite of the government's benevolent disposition towards us, much of the economizing will strike us directly. We are proud that our Order and the cultural continuity it provides have cost the country as little as they have. In comparison with other ages, especially the early period of the Feuilletonistic Age with its lavishly endowed universities, its innumerable consultants and opulent institutes, this toll is really not large. It is infinitesimal compared with the sums consumed for war and armaments during the Century of Wars. But before too long this kind of armament may once again be the supreme necessity; the generals will again dominate Parliament; and if the people are confronted with the choice of sacrificing Castalia or exposing themselves to the danger of war and destruction, we know how they will choose. Undoubtedly a bellicose ideology will burgeon. The rash of propaganda will affect youth in particular. Then scholars and scholarship, Latin and mathematics, education and culture, will be considered worth their salt only to the extent that they can serve the ends of war.

In terms of "quiet" bourgeois democracy two fundamental possibilities are open to the industrial worker: identification with the bourgeoisie, which holds a higher position in the social scale, or identification with his own social class, which produces its own anti-reactionary way of life. To pursue the first possibility means to envy the reactionary man, to imitate him, and, if the opportunity arises, to assimilate his habits of life. To pursue the second of these possibilities means to reject the reactionary man's ideologies and habits of life. Due to the simultaneous influence exercised by both social and class habits, these two possibilities are equally strong. The revolutionary movement also failed to appreciate the importance of the seemingly irrelevant everyday habits, indeed, very often turned them to bad account. The lower middle-class bedroom suite, which the "rabble" buys as soon as he has the means, even if he is otherwise revolutionary minded; the consequent suppression of the wife, even if he is a Communist; the "decent" suit of clothes for Sunday; "proper" dance steps and a thousand other "banalities," have an incomparably greater reactionary influence when repeated day after day than thousands of revolutionary rallies and leaflets can ever hope to counterbalance. Narrow conservative life exercises a continuous influence, penetrates every facet of everyday life; whereas factory work and revolutionary leaflets have only a brief effect.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

After turning their backs on working-class issues, traditionally one of the core concerns of left parties, Democrats stood by while right-wing demagoguery took root and thrived. Then, after the people absorbed a fifty-year blizzard of fake populist propaganda, Democrats turned against the idea of “the people” altogether.17 America was founded with the phrase “We the People,” but William Galston, co-inventor of the concept of the Learning Class, urges us to get over our obsession with popular sovereignty. As he writes in Anti-Pluralism, his 2018 attack on populism, “We should set aside this narrow and complacent conviction; there are viable alternatives to the people as sources of legitimacy.”18 There certainly are. In the pages of this book, we have seen anti-populists explain that they deserve to rule because they are better educated, or wealthier, or more rational, or harder working. The contemporary culture of constant moral scolding is in perfect accordance with this way of thinking; it is a new iteration of the old elitist fantasy. The liberal establishment I am describing in this chapter is anti-populist not merely because it dislikes Donald Trump—who is in no way a genuine populist—but because it is populism’s opposite in nearly every particular. Its political ambition for the people is not to bring them together in a reform movement but to scold them, to shame them, and to teach them to defer to their superiors. It doesn’t seek to punish Wall Street or Silicon Valley; indeed, the same bunch that now rebukes and cancels and blacklists could not find a way to punish elite bankers after the global financial crisis back in 2009. This liberalism desires to merge with these institutions of private privilege, to enlist their power for what it imagines to be “good.

Can fascism still exist? Clearly Stage One movements can still be found in all major democracies. More crucially, can they reach Stage Two again by becoming rooted and influential? We need not look for exact replicas, in which fascist veterans dust off their swastikas. Collectors of Nazi paraphernalia and hard-core neo-Nazi sects are capable of provoking destructive violence and polarization. As long as they remain excluded from the alliances with the establishment necessary to join the political mainstream or share power, however, they remain more a law and order problem than a political threat. Much more likely to exert an influence are extreme Right movements that have learned to moderate their language, abandon classical fascist symbolism, and appear “normal.” It is by understanding how past fascisms worked, and not by checking the color of shirts, or seeking echoes of the rhetoric of the national-syndicalist dissidents of the opening of the twentieth century, that we may be able to recognize it. The well-known warning signals—extreme nationalist propaganda and hate crimes—are important but insufficient. Knowing what we do about the fascist cycle, we can find more ominous warning signals in situations of political deadlock in the face of crisis, threatened conservatives looking for tougher allies, ready to give up due process and the rule of law, seeking mass support by nationalist and racialist demagoguery. Fascists are close to power when conservatives begin to borrow their techniques, appeal to their “mobilizing passions,” and try to co-opt the fascist following. Armed by historical knowledge, we may be able to distinguish today’s ugly but isolated imitations, with their shaved heads and swastika tattoos, from authentic functional equivalents in the form of a mature fascist conservative alliance. Forewarned, we may be able to detect the real thing when it comes along.

No sound strategy for studying fascism can fail to examine the entire context in which it was formed and grew. Some approaches to fascism start with the crisis to which fascism was a response, at the risk of making the crisis into a cause. A crisis of capitalism, according to Marxists, gave birth to fascism. Unable to assure ever-expanding markets, ever-widening access to raw materials, and ever-willing cheap labor through the normal operation of constitutional regimes and free markets, capitalists were obliged, Marxists say, to find some new way to attain these ends by force. Others perceive the founding crisis as the inadequacy of liberal state and society (in the laissez-faire meaning of liberalism current at that time) to deal with the challenges of the post-1914 world. Wars and revolutions produced problems that parliament and the market—the main liberal solutions—appeared incapable of handling: the distortions of wartime command economies and the mass unemployment attendant upon demobilization; runaway inflation; increased social tensions and a rush toward social revolution; extension of the vote to masses of poorly educated citizens with no experience of civic responsibility; passions heightened by wartime propaganda; distortions of international trade and exchange by war debts and currency fluctuations. Fascism came forward with new solutions for these challenges. Fascists hated liberals as much as they hated socialists, but for different reasons. For fascists, the internationalist, socialist Left was the enemy and the liberals were the enemies’ accomplices. With their hands-off government, their trust in open discussion, their weak hold over mass opinion, and their reluctance to use force, liberals were, in fascist eyes, culpably incompetent guardians of the nation against the class warfare waged by the socialists. As for beleaguered middle-class liberals themselves, fearful of a rising Left, lacking the secret of mass appeal, facing the unpalatable choices offered them by the twentieth century, they have sometimes been as ready as conservatives to cooperate with fascists. Every strategy for understanding fascism must come to terms with the wide diversity of its national cases. The major question here is whether fascisms are more disparate than the other “isms.” This book takes the position that they are, because they reject any universal value other than the success of chosen peoples in a Darwinian struggle for primacy. The community comes before humankind in fascist values, and respecting individual rights or due process gave way to serving the destiny of the Volk or razza. Therefore each individual national fascist movement gives full expression to its own cultural particularism. Fascism, unlike the other “isms,” is not for export: each movement jealously guards its own recipe for national revival, and fascist leaders seem to feel little or no kinship with their foreign cousins. It has proved impossible to make any fascist “international” work.

If asked what manner of beast fascism is, most people would answer, without hesitation, "fascism is an ideology." The fascist leaders themselves never stopped saying that they were prophets of an idea, unlike the materialist liberals and socialists. Hitler talked ceaselessly of Weltanschauung, or "worldview," an uncomely word he successfully forced on the attention of the whole world. Mussolini vaunted the power of the Fascist creed. A fascist, by this approach, is someone who espouses fascist ideology - an ideology being more than just ideas, but a total system of thought harnessed to a world-shaping project... It would seem to follow that we should "start by examining the programs, doctrines, and propaganda in some of the main fascist movements and then proceed to the actual policies and performance of the only two noteworthy fascist regimes." Putting programs first rests on the unstated assumption that fascism was an "ism" like the other great political systems of the modern world: conservatism, liberalism, socialism. Usually taken for granted, that assumption is worth scrutinizing. The other "isms" were created in an era when politics was a gentleman's business, conducted through protracted and learned parliamentary debate among educated men who appealed to each other's reasons as well as their sentiments. The classical "isms" rested upon coherent philosophical systems laid out in the works of systematic thinkers. It seems only natural to explain them by examining their programs and the philosophy that underpinned them. Fascism, by contrast, was a new invention created afresh for the era of mass politics. It sought to appeal mainly to the emotions by the use of ritual, carefully stage-managed ceremonies, and intensely charged rhetoric. The role programs and doctrine play in it is, on closer inspection, fundamentally unlike the role they play in conservatism, liberalism, and socialism. Fascism does not rest explicitly upon an elaborated philosophical system, but rather upon popular feelings about master races, their unjust lot, and their rightful predominance over inferior peoples. It has not been given intellectual underpinnings by any system builder, like Marx, or by any major critical intelligence, like Mill, Burke, or Tocqueville. In a way utterly unlike the classical "isms," the rightness of fascism does not depend on the truth of any of the propositions advanced in its name. Fascism is "true" insofar as it helps fulfill the destiny of a chosen race or people or blood, locked with other peoples in a Darwinian struggle, and not in the light of some abstract and universal reason. The first fascists were entirely frank about this. "We [Fascists] don't think ideology is a problem that is resolved in such a way that truth is seated on a throne. But, in that case, does fighting for an ideology mean fighting for mere appearances? No doubt, unless one considers it according to its unique and efficacious psychological-historical value. The truth of an ideology lies in its capacity to set in motion our capacity for ideals and action. Its truth is absolute insofar as, living within us, it suffices to exhaust those capacities." The truth was whatever permitted the new fascist man (and woman) to dominate others, and whatever made the chosen people triumph.

Well, let me just end with one last point to do with your question. One of the issues which has devastated a substantial portion of the left in recent years, and caused enormous triumphalism elsewhere, is the alleged fact that there's been this great battle between socialism and capitalism in the twentieth century, and in the end capitalism won and socialism lost―and the reason we know that socialism lost is because the Soviet Union disintegrated. So you have big cover stories in The Nation about "The End of Socialism," and you have socialists who all their lives considered themselves anti-Stalinist saying, "Yes, it's true, socialism has lost because Russia failed." I mean, even to raise questions about this is something you're not supposed to do in our culture, but let's try it. Suppose you ask a simple question: namely, why do people like the editors at The Nation say that "socialism" failed, why don't they say that "democracy" failed?―and the proof that "democracy" failed is, look what happened to Eastern Europe. After all, those countries also called themselves "democratic"―in fact, they called themselves "People's Democracies," real advanced forms of democracy. So why don't we conclude that "democracy" failed, not just that "socialism" failed? Well, I haven't seen any articles anywhere saying, "Look, democracy failed, let's forget about democracy." And it's obvious why: the fact that they called themselves democratic doesn't mean that they were democratic. Pretty obvious, right? Okay, then in what sense did socialism fail? I mean, it's true that the Soviet Union and its satellites in Eastern Europe called themselves "socialist" ―but they also called themselves "democratic." Were they socialist? Well, you can argue about what socialism is, but there are some ideas that are sort of at the core of it, like workers' control over production, elimination of wage labor, things like that. Did those countries have any of those things? They weren't even a thought there. Again, in the pre-Bolshevik part of the Russian Revolution, there were socialist initiatives―but they were crushed instantly after the Bolsheviks took power, like within months. In fact, just as the moves towards democracy in Russia were instantly destroyed, the moves towards socialism were equally instantly destroyed. The Bolshevik takeover was a coup―and that was perfectly well understood at the time, in fact. So if you look in the mainstream of the Marxist movement, Lenin's takeover was regarded as counter-revolutionary; if you look at independent leftists like Bertrand Russell, it was instantly obvious to them; to the libertarian left, it was a truism. But that truism has been driven out of people's heads over the years, as part of a whole prolonged effort to discredit the very idea of socialism by associating it with Soviet totalitarianism. And obviously that effort has been extremely successful―that's why people can tell themselves that socialism failed when they look at what happened to the Soviet Union, and not even see the slightest thing odd about it. And that's been a very valuable propaganda triumph for elites in the West―because it's made it very easy to undercut moves towards real changes in the social system here by saying, "Well, that's socialism―and look what it leads to." Okay, hopefully with the fall of the Soviet Union we can at least begin to get past that barrier, and start recovering an understanding of what socialism could really stand for.

Today, the demand for total freedom of expression is the usual facade behind which there lurks xenophobia, the common theme of movements such as the Danish People’s Party, the Flemish Interest in Belgium, or the Freedom Party in Austria. When the leader of the Swiss extreme right, Christoph Blocher, defends the propaganda of his party, which presents foreigners as black sheep who should be kicked out of the country, he claims he is merely launching a discussion; whoever criticizes him for this is a censor.

Simple class-based bigotry that infected truth in the liberal media. And he knew the difference between those same propaganda dicks who distinguished between blue collar and white collar workers with the old Soviet-catchphrase, “Working Class,” as if human beings were broken down into different species according to their education or wealth or jobs. He hated that jarringly divisive phrase as the kind of Cold War propaganda that launched “class struggle” and “people’s democracy” as American political concerns, among the evil Communist movement’s greatest coups. It was something he only heard from the so-called “elites” but never back home in the old neighborhood. “Old Harbor Village housing projects.

World Climate Review: “The fact is that the artifice of climate-change-as-apocalypse is crumbling faster than Cuba…. There is genuine fear in the environmental community about this one, for the decline and fall of such a prominent issue is sure to horribly maim the credibility of the green movement that espoused it so cheerily.” This is not the language of science, such as one finds in Science, Nature, or The Bulletin of the American Meteorological Society. It is the language of propaganda.

The Nazi movement had been made out of propaganda, and now it would cover Germany like an explosion.

Agricultural cooperation thrived during the 1930s, again due to New Deal initiatives. In 1933 the Farm Credit Administration set up Banks for Cooperatives, a program that created a central bank and twelve district banks; it “became a member-controlled system of financing farmer cooperatives, as well as telephone and electric cooperatives.”181 For the rest of the century, Banks for Cooperatives would prove an invaluable resource. Already by 1939 its financial assistance made it possible for half the farmers in the United States to belong to cooperatives. With World War II and the end of the New Deal, and especially in conservative postwar America, cooperation in all spheres but agriculture plummeted. The political left went off to fight Hitler as the center gained control of the government and many unions. After the war the CIO was purged of Communists, dealing a huge blow to the labor movement. Through reactionary legislation like the Taft-Hartley Act, military and police violence against unions, imperialist foreign policy, so-called “McCarthyite” fear-mongering, massive propaganda campaigns, and other such devices that created a center-right consensus in the 1950s, the labor and cooperative movements were severely damaged. It was essentially a war of big business and conservative Republicans against the social and political legacy of New Deal America, a war in which centrist politicians and even liberal Democrats were complicit, due in large part to the supposed exigencies of the Cold War.182

Quietism, at bottom, was the unbalanced expression of that need which produced the contemporary Quaker movement in England: a need for personal contact with spiritual realities, evoked by the formal and unsatisfying quality of the official religion of the time. Unfortunately the great Quietists were not great mystics. Hence their propaganda, in which the principle of passivity--divorced from, and opposed to, all spiritual action--was pressed to its logical conclusion, resulted in a doctrine fatal not only to all organized religion but to the healthy development of the inner life.

Building on the Pentagon’s anthrax simulation (1999) and the intelligence agency’s “Dark Winter” (2001), Atlantic Storm (2003, 2005), Global Mercury (2003), Schwartz’s “Lockstep” Scenario Document (2010), and MARS (2017), the Gates-funded SPARS scenario war-gamed a bioterrorist attack that precipitated a global coronavirus epidemic lasting from 2025 to 2028, culminating in coercive mass vaccination of the global population. And, as Gates had promised, the preparations were analogous to “preparing for war.”191 Under the code name “SPARS Pandemic,” Gates presided over a sinister summer school for globalists, spooks, and technocrats in Baltimore. The panelists role-played strategies for co-opting the world’s most influential political institutions, subverting democratic governance, and positioning themselves as unelected rulers of the emerging authoritarian regime. They practiced techniques for ruthlessly controlling dissent, expression, and movement, and degrading civil rights, autonomy, and sovereignty. The Gates simulation focused on deploying the usual psyops retinue of propaganda, surveillance, censorship, isolation, and political and social control to manage the pandemic. The official eighty-nine-page summary is a miracle of fortune-telling—an uncannily precise month-by-month prediction of the 2020 COVID-19 pandemic as it actually unfolded.192 Looked at another way, when it erupted five years later, the 2020 COVID-19 contagion faithfully followed the SPARS blueprint. Practically the only thing Gates and his planners got wrong was the year. Gates’s simulation instructs public health officials and other collaborators in the global vaccine cartel exactly what to expect and how to behave during the upcoming plague. Reading through the eighty-nine pages, it’s difficult not to interpret this stunningly prescient document as a planning, signaling, and training exercise for replacing democracy with a new regimen of militarized global medical tyranny. The scenario directs participants to deploy fear-driven propaganda narratives to induce mass psychosis and to direct the public toward unquestioning obedience to the emerging social and economic order. According to the scenario narrative, a so-called “SPARS” coronavirus ignites in the United States in January 2025 (the COVID-19 pandemic began in January 2020). As the WHO declares a global emergency, the federal government contracts a fictional firm that resembles Moderna. Consistent with Gates’s seeming preference for diabolical cognomens, the firm is dubbed “CynBio” (Sin-Bio) to develop an innovative vaccine using new “plug-and-play” technology. In the scenario, and now in real life, Federal health officials invoke the PREP Act to provide vaccine makers liability protection.

This raised the antennae of the House committee members and its counsel. Robert Kunzig paused to ask Gitlow if he was claiming that Dr. Ward had engaged in direct communist propaganda when he was in China in 1925. Gitlow responded emphatically in the affirmative: “Certainly. … All the lectures delivered in China by Dr. Ward had for its main purpose bolstering up the position of the Communist movement in China and winning support of the Chinese intellectuals and Christians in China for the Chinese Communist movement and for Soviet Russia.” Gitlow said that Ward’s lectures in China in 1925 were highly appreciated and “discussed at length in Moscow at the Comintern.” He said that Comintern officials judged that “clergymen with Dr. Ward’s point of view, using the cloak of religion, could render service of inestimable value to the Communist cause in China and to Soviet interests.

The reorganisation of the world has at first to be mainly the work of a "movement" or a Party or a religion or cult, whatever we choose to call it. We may call it New Liberalism or the New Radicalism or what not. It will not be a close-knit organisation, toeing the Party line and so forth. It may be a very loose-knit and many faceted, but if a sufficient number of minds throughout the world, irrespective of race, origin or economic and social habituations, can be brought to the free and candid recognition of the essentials of the human problem, then their effective collaboration in a conscious, explicit and open effort to reconstruct human society will ensue. And to begin with they will do all they can to spread and perfect this conception of a new world order, which they will regard as the only working frame for their activities, while at the same time they will set themselves to discover and associate with themselves, everyone, everywhere, who is intellectually able to grasp the same broad ideas and morally disposed to realise them. The distribution of this essential conception one may call propaganda, but in reality it is education. The opening phase of this new type of Revolution must involve therefore a campaign for re-invigorated and modernised education throughout the world, an education that will have the same ratio to the education of a couple of hundred years ago, as the electric lighting of a contemporary city has to the chandeliers and oil lamps of the same period. On its present mental levels humanity can do no better than what it is doing now. Vitalising education is only possible when it is under the influence of people who are themselves learning. It is inseparable from the modern idea of education that it should be knit up to incessant research. We say research rather than science. It is the better word because it is free from any suggestion of that finality which means dogmatism and death. All education tends to become stylistic and sterile unless it is kept in close touch with experimental verification and practical work, and consequently this new movement of revolutionary initiative, must at the same time be sustaining realistic political and social activities and working steadily for the collectivisation of governments and economic life. The intellectual movement will be only the initiatory and correlating part of the new revolutionary drive. These practical activities must be various. Everyone engaged in them must be thinking for himself and not waiting for orders. The only dictatorship he will recognise is the dictatorship of the plain understanding and the invincible fact. And if this culminating Revolution is to be accomplished, then the participation of every conceivable sort of human+being who has the mental grasp to see these broad realities of the world situation and the moral quality to do something about it, must be welcomed. Previous revolutionary thrusts have been vitiated by bad psychology. They have given great play to the gratification of the inferiority complexes that arise out of class disadvantages. It is no doubt very unjust that anyone should be better educated, healthier and less fearful of the world than anyone else, but that is no reason why the new Revolution should not make the fullest use of the health, education, vigour and courage of the fortunate. The Revolution we are contemplating will aim at abolishing the bitterness of frustration. But certainly it will do nothing to avenge it. Nothing whatever. Let the dead past punish its dead.

[F]orgetting takes multiple guises and sometimes infuses life in the most subtle and taken-for-granted ways. Therefore, forgetting consists not only of markers that indicate the erasure of knowledge, but also the habits, routines, and physical movements that lead one to present and practice detachment and hiding. It includes hiding the outward indicators of one’s religion. It is taking care when choosing one’s words in public, or even when speaking among family, so that the children will not learn what is supposed to be forgotten. Practicing these habits until they become ingrained and no longer require conscious attention makes forgetting a part of everyday life… In Ulaanbaatar (and the next-biggest city, Darkhan) the state built wedding palaces, thus making marriages and the establishment of families matters that came under state control. The alphabet, personal names, food, hairstyles, consumer goods, clothing, and fashions also changed due to the revolution. All this meant that the younger generations had little reference in everyday life from which to inquire about the past. When the memories of those belonging to an older generation contradicted the national narrative, there was little chance they would be heard by succeeding generations, whose ideological training and values conflicted with those of the past. “The erasure of socio-political context . . . allowed for the absorption of the particular (memories) into the general” (Steedly 1993:131), and furthered the homogenization of history and the nation. In a homogenizing society, to be a misfit, a reactionary, was not only a source of shame and public alienation, but also invited the threat of state intervention… Those of the next generation were born in the 1940s and 1950s, after most of the political massacres had been carried out. They grew up with socialist propaganda and were removed from the past, owing to the silencing of their parents’ memories and the dominance of the state’s narrative. The past seeped through to them accidentally, against the will of their parents… Often silences are a sign of powerlessness, not of the lack of a story to tell. As Tsing (1990:122) argues, power consists, at least in part, of the ability to convene an audience. According to Steedly (1993:198), this ability requires telling a compelling story that is strategically designed to meet the interests of the listeners.

new and more terrible cause of quarrel than the imperialism of czars and kaisers became apparent in Europe. The Civil War in Russia ended in the absolute victory of the Bolshevik Revolution. The Soviet armies which advanced to subjugate Poland were indeed repulsed in the Battle of Warsaw, but Germany and Italy nearly succumbed to Communist propaganda and designs. Hungary actually fell for a while under the control of the Communist dictator, Bela Kun. Although Marshal Foch wisely observed that “Bolshevism had never crossed the frontiers of victory,” the foundations of European civilisation trembled in the early post-war years. Fascism was the shadow or ugly child of Communism. While Corporal Hitler was making himself useful to the German officer class in Munich by arousing soldiers and workers to fierce hatred of Jews and Communists, on whom he laid the blame of Germany’s defeat, another adventurer, Benito Mussolini, provided Italy with a new theme of government which, while it claimed to save the Italian people from Communism, raised himself to dictatorial power. As Fascism sprang from Communism, so Nazism developed from Fascism. Thus were set on foot those kindred movements which were destined soon to plunge the world into even more hideous strife, which none can say has ended with their destruction.

Josef Zissels from the Euro-Asian Jewish Congress has been observing anti-Semites and neo-Nazis in post-Soviet Russia for over a quarter of a century. Ukraine is by no means a problem case compared to Russia. [...] Zissels knows which way the wind blows when there is talk of fascists on the Maidan: from Moscow. [...] The alleged fascist infiltration of the protest movement is a propaganda trick from Soviet times, he explains, and it sounds a bit like: How many more times will you guys in the West fall for it? [...] We know from Soviet times that anyone who turns against Russia, who stands up for national independence, is turned into a fascist. This is nothing new.

seeing themselves as heroes reclaiming the country. Leaders don’t try to persuade people to support real solutions, but instead reinforce their followers’ fantasy self-image and organize them into a mass movement. Once people internalize their leader’s propaganda, it doesn’t matter when pieces of it are proven to be lies, because it has become central to their identity.

Current public diplomacy and foreign policy making reduces the role of American citizens to mere spectators. The USIA's model of democracy and the free market is promoted as the superpower version of economic globalization, packaged and ready for shipping to clients throughout the world. In this version, foreign capital flows freely while the movement of people, particularly the world's poor, is strictly controlled. Such a commercial package speaks first and foremost for government 'partners,' the Fortune 500 corporations, which are the primary beneficiaries as well as the bankrollers of the American political process. This is a packaged story of America that is incomplete and undemocratic. Where do workers and communities fit into the story? How do private citizens play a part in building dialogue across cultures?

As it turned out, my church sent their youth to summer camps more to gain a vision of social justice than of personal religious experience. I was elected to represent Oklahoma at a regional church youth camp in Fayetteville, Arkansas. There the national youth leadership outlined their plan for the future and taught us about the labor movement, grasping capitalists and the need for total disarmament. From then on my intellectual trajectory was poised for leaping much further to the political left. That meant Henry Wallace and the Farmer Labor wing go of the Democratic Party. Those hurdles happened abruptly, and my course was set early. The national Methodist youth movement was a world of its own, with extensive organization and strong political convictions. It was designed for propaganda that promoted social change according to the Social Gospel vision pouring out of the theological schools. My distant ideological mentors for that dream were socialist candidate Norman Thomas, pacifist pioneer A. J. Muste and British Hyde Park Donald Soper. I got this indoctrination second- and third-hand from reading and from going to youth conferences on all levels--local, district, conference, jurisdictional and national levels. As a teenage I was not sufficiently self-critical to see any unintended consequences and such talk was not encouraged.

Since then, every totalitarian movement that has carried on the conspiracy adopts this device of Professor Weishaupts.[36] It was Weishaupt’s goal to draw the power of all countries of the world to the Illuminati through a mass of insiders that operate in the shadows according to a meticulously set plan. Weishaupt dictated as the basic principle of his Order the maxim: “The end justifies the means.” He scorned all concepts of civilization, honesty, honor, decency, morality, ethics and humanity and cast them aside as the despised roots of the weakness that would betray mankind and its civilized adversaries into the hands of the conspirators. Instead, he enshrined as “virtues” lying, deceit, shiftiness, dishonesty, brutality, ruthlessness and murder. In the true etymologic sense of the word, “virtue” is defined as a “source of power”. Weishaupt dictated that these “virtues” were to be inculcated into the young, rising generations through all the devices of education, entertainment and propaganda. He directed that wholesome parental discipline over them should be destroyed so as to make the children ready prey of his ghoulish crew.[37]

possibilities of our nature. Instead of reflecting first, we sometimes rush into thoughtless action. Instead of making a reflective, seriously intended, self-committing choice, we sometimes prefer to follow the line of least resistance and to drift lazily along, long-term consequences be damned. The entire environmental movement is based on these propositions. If it is not constituted by study groups, inquiries, data collection, publications, warnings and alarms, consciousness raising, propaganda, education, and political action campaigns designed, at a minimum, to raise public awareness, what is the environmental movement? If it is not concerned

Our planet is about ... billions of years old. So far, the earliest finds of modern human skeletons come from Africa, which date to nearly 200,000 years ago. We have made such an advanced technological progress, but here we are today, still condemning women based on their sexuality and celebrate it every year. This very 'social' movement is the enemy of women and humanity in general for it is feeding the labels, categorizations, divisions, and inequalities for somewhat 100 years now. Since its inception somewhere in the early 1900s, women were finally given(external) 'rights' allowing us to work and even vote. There used to be and quite outrageously still is a huge inequality in the functions/roles of men and women in homes, workplaces and in civil society. Women were then seen as inferior and still are today, mainly because economic achievement has become one of the most important foundation and determinant in the worthiness/value of an individual. "Womens day" pretends to celebrate women but the opposite is true. Through its systematized, preplanned and preconstructed feminist surrogate, women have been slowly but steadily stripped off a secure, nurturing sacred and honoured image as wives, mothers, but above all as procreating human beings representing life and its backbone, are turned into cheap, brainless, sexual objects and hostages of the economy. And whenever the tyranny of materialism and capitalism ends, and we the people as a whole recognize the inherent, deep rootedness and nature of human beings, will the female sex be liberated from feminism.

The Sopade commented shrewdly on the success of propaganda ‘in diverting the attention of the great mass of the population from the political background to the action, and at the same time elevating Hitler’s standing as the cleanser of the Movement’.

In 1892 Francis found a way to weave three important threads of his belief system - "nationalism" (meaning, remember, nationalization of industry), public state run education, and unionism (meaning an indivisible union with a strong central government) - into a single strand. In that year, he wrote the Pledge of Allegiance to support the School Flag Movement, which sought to have an American flag flying over every schoolhouse in the land. He later designed a straight-armed salute which may or may not have influenced the Nazis' virtually identical salute. America, after Nazis either borrowed or created independently the same salute, changed to the now familiar hand-over-heart version. Still, it's unnerving to see old propaganda photos of happy American kids seemingly Heil Hitlering an American flag in the schoolroom. There's even a Norman Rockwellesque painting from the era showing ecstatic bright-faced American kids goose-stepping in well-formed columns down the street as they heil.

In the succeeding thirty-two years of U.S. guidance, not only has Guatemala gradually become a terrorist state rarely matched in the scale of systematic murder of civilians, but its terrorist proclivities have increased markedly at strategic moments of escalated U.S. intervention. The first point was the invasion and counterrevolution of 1954, which reintroduced political murder and large-scale repression to Guatemala following the decade of democracy. The second followed the emergence of a small guerrilla movement in the early 1960s, when the United States began serious counterinsurgency (CI) training of the Guatemalan army. In 1966, a further small guerrilla movement brought the Green Berets and a major CI war in which 10,000 people were killed in pursuit of three or four hundred guerrillas. It was at this point that the "death squads" and "disappearances" made their appearance in Guatemala. The United States brought in police training in the 1970s, which was followed by the further institutionalization of violence. The "solution" to social problems in Guatemala, specifically attributable to the 1954 intervention and the form of U.S. assistance since that time, has been permanent state terror. With Guatemala, the United States invented the "counterinsurgency state.

Libertarians are not supposed to be egalitarians… And yet there it is: egalitarianism has become the unspoken but very real driving force in the current Official movement. Once group egalitarianism becomes the norm, other groups than blacks will clamor for the privileges of ‘victim status.’ Sure enough, that jostling for victim privilege is now the major hallmark of American politics. The Official libertarians have so far not displayed enormous affinity for Latino or disabled ‘rights,’ but they are highly enthusiastic about the ‘rights’ of women and feminism generally. And in particular, libertarians have displayed great fervor for gay ‘rights’ and stress the evils of ‘discrimination’ against gays. So ardently are libertarians devoted to gay rights that the word ‘libertarian’ in the public press has now become almost a code word for champion of gay rights. Only his pro-gay agenda accounts for the ardor of Republican libertarians toward Massachusetts Governor Weld, whom they embrace as, in the current slogan, ‘fiscally conservative but socially tolerant.’ (The ‘fiscally conservative’ refers to a one-time budget cut followed, the next time around, by a compensatory budget increase.) ’Socially tolerant,’ in the current atmosphere, means a devotion to the entire Left cultural agenda, from gay rights to compulsory multicultural propaganda and condomization in the public schools.

The government replaced the real story of what had happened with lavish propaganda about how the military had fended off bloodthirsty communist hordes. The National Library removed references to the events from its records. Newspaper accounts were destroyed. Government files from the time were hidden or burned. What remained, the American historian Thomas Anderson wrote in 1971, was a “paranoiac fear of communism that has gripped the nation ever since. This fear is expressed in the continual labeling of even the most modest reform movements as communist or communist inspired.” Roque Dalton, the Salvadoran poet and activist, put it more succinctly: “We were all born half dead in 1932.

They practiced techniques for ruthlessly controlling dissent, expression, and movement, and degrading civil rights, autonomy, and sovereignty. The Gates simulation focused on deploying the usual psyops retinue of propaganda, surveillance, censorship, isolation, and political and social control to manage the pandemic.

Queen Theia. Or Prince Pelias, depending on what propaganda’s being spun.” Amren stiffened slightly. Rhysand slid his eyes to her, clocking the movement.

The Historians’ Dispute The debate between the New Historians and the critical sociologists on one side, and the social scientists of the establishment on the other, broke out less than a year after the Oslo Accords were signed. The first salvo of what came to be known as “the historians’ dispute” was in a 1994 article published in Haaretz by author Aharon Meged, a longtime supporter of the Zionist Labor movement. In the article he accuses the post-Zionists of rewriting history “in the spirit of its enemies.”40 He claims that the post-Zionists had signed up to support the aims of “the Arabs” by constructing an anti-Zionist historiography that reproduced “the old communist and Soviet propaganda which presented Zionism as an imperialist-colonialist movement.” Meged claimed that this was the result of an innate suicidal instinct amongst the post-Zionists who know that denying the justification of Zionism will bring about the destruction of Israel. Hence, he overtly called for a social science whose role is to confirm the central tenet of Zionism.

Now, a decade and half later, we have come full circle and out national existence is once again threatened and it was in the early days of the Republic. Though we are still strong physically, we are in clear and imminent danger of being overwhelmed by alien forces. We are confronted by a revolutionary world movement that possesses not only the will to dominate absolutely every square mile of the globe, but increasingly the capacity to do so: a military power that rivals our own, political warfare and propaganda skills that are superior to ours, an international fifth column that operates conspiratorially in the hart of our defenses, an ideology that imbues its adherents with a sense of historical mission; and all of these resources controlled by a truth

Against all logic and reason, CHAZ was allowed by the city (of Seattle) to run its course for more than three weeks. It was a large-scale experiment in anarchy, chaos, and brute-force criminality...There were numerous assaults, robberies, an attempted rape, six shootings, and two homicides...A movement that has border abolishment at the core of its ideology immediately set up its own border to keep out outsiders...While CHAZ was ostensibly created to be an explicitly ‘anti-racist’ zone, it ended up segregating along racial lines… Despite claiming to be a refuge for blacks from white racists, CHAZ ended up with a 100 percent black victim shooting rate (two unarmed young black males). “As much as CHAZ was an experiment in anarchy and chaos, it was also a successful experiment in propaganda making. What journalists were allowed to record was heavily controlled by the residents there...CHAZ supporters were not interested in reality. They wanted the media to broadcast to the world a fabricated utopia… “Despite claiming to be an ‘autonomous zone,’ CHAZ was a welfare state parasitizing off Seattle taxpayers.

Another supposed essential character of fascism is its anticapitalist, antibourgeois animus. Early fascist movements flaunted their contempt for bourgeois values and for those who wanted only “to earn money, money, filthy money."36 They attacked “international finance capitalism" almost as loudly as they attacked socialists. They even promised to expropriate department-store owners in favor of patriotic artisans, and large landowners in favor of peasants.37 Whenever fascist parties acquired power, however, they did nothing to carry out these anticapitalist threats. By contrast, they enforced with the utmost violence and thoroughness their threats against socialism. Street fights over turf with young communists were among their most powerful propaganda images.38 Once in power, fascist regimes banned strikes, dissolved independent labor unions, lowered wage earners’ purchasing power, and showered money on armaments industries, to the immense satisfaction of employers

L. Frank Baum’s book The Wonderful Wizard of Oz, which appeared in 1900, is often held to be a parable for the Populist campaign of William Jennings Bryan, who twice ran for president on the Free Silver platform—vowing to replace the gold standard with a bimetallic system that would allow the free creation of silver money alongside gold.22 As with the Greenbackers, one of the main constituencies for the movement was debtors: particularly, Midwestern farm families such as Dorothy’s, who had been facing a massive wave of foreclosures during the severe recession of the 1890s. According to the Populist reading, the Wicked Witches of the East and West represent the East and West Coast bankers (promoters of and benefactors from the tight money supply), the Scarecrow represented the farmers (who didn’t have the brains to avoid the debt trap), the Tin Woodsman was the industrial proletariat (who didn’t have the heart to act in solidarity with the farmers), the Cowardly Lion represented the political class (who didn’t have the courage to intervene). The yellow brick road, silver slippers, emerald city, and hapless Wizard presumably speak for themselves.23 “Oz” is of course the standard abbreviation for “ounce.”24 As an attempt to create a new myth, Baum’s story was remarkably effective. As political propaganda, less so.

Lewis was interested in bringing into existence industrial unions like his own, in which he had always believed. Roosevelt was interested in bringing into American labor unions as many voters as possible and in capturing their leadership to be used to build up a powerful labor faction which could control the Democratic party and which he and his allies could control through the vast power of the government and the vast powers of the labor leaders, along with the immense financial resources that so great a labor movement would have. The Communists were interested in getting into the unions, into key positions as union officers, statisticians, economists, etc., in order to utilize the apparatus of the unions to promote the cause of revolution. I think we have to be fair in saying at this point that neither Roosevelt nor Lewis realized the peril to which they were exposing both the unions and the country. This thing called revolutionary propaganda and activity is something of an art in itself. It has been developed to a high degree in Europe where revolutionary groups have been active for half a century and where Communist revolutionary groups have achieved such success during the past 25 years.

One of the ugliest characteristics of today’s world is the mixture of frantic war preparations with hysterical peace propaganda, and the fact that both come from the same source—from the same political philosophy. If mankind is ever to achieve peace, the first step will be made when people realize that today’s peace movements are not advocates of peace.

Garvey told a reporter that he represented the future of black nationalism, while Du Bois represented the past.63 That future, he believed, hinged on what he was convinced would be the future of twentieth-century politics: mass politics, mass propaganda, and the power of the disciplined and mobilized nation. That conviction drew him to the figure of Benito Mussolini. Garvey expressed great admiration for the Italian dictator until he invaded Ethiopia in 1936. He even claimed that far from his movement’s being patterned after Mussolini’s Blackshirts, the influence flowed the other way around: “When we had 100,000 men and were training children, Mussolini was still unknown.” Garvey would insist that “the UNIA were the first Fascists.”64 He reserved the same admiration for Adolf Hitler. For Garvey, Jews were the symbol of the “lying, wheedling” West, and Jewish international finance was a power that “can destroy men, organizations, and nations.” No black was safe from that power, he warned his followers. The “Protocols of the Elders of Zion” taught “that a harm done by a Jew to a Gentile is no harm at all, and the Negro is a Gentile.” Anti-Semitism and the appeal of modern mass movements also led him to seek a partner in an unusual quarter: the Ku Klux Klan.

The American sociologist Barrington Moore proposed a longer-term explanation for the emergence of military dictatorship in Japan. Seeking the ultimate roots of dictatorship and democracy in different routes toward the capitalist transformation of agriculture, Moore noted that Britain allowed an independent rural gentry to enclose its estates and expel from the countryside “surplus” labor who were then “free” to work in its precocious industries. British democracy could rest upon a stable, conservative countryside and a large urban middle class fed by upwardly mobile labor. Germany and Japan, by contrast, industrialized rapidly and late while maintaining unchanged a traditional landlord-peasant agriculture. Thereafter they were obliged to hold in check all at once fractious workers, squeezed petty bourgeois, and peasants, either by force or by manipulation. This conflict-ridden social system, moreover, provided only limited markets for its own products. Both Germany and Japan dealt with these challenges by combining internal repression with external expansion, aided by the slogans and rituals of a right-wing ideology that sounded radical without really challenging the social order. To Barrington Moore’s long-term analysis of lopsided modernization, one could add further short-term twentieth-century similarities between the German and Japanese situations: the vividness of the perception of a threat from the Soviet Union (Russia had made territorial claims against Japan since the Japanese victory of 1905), and the necessity to adapt traditional political and social hierarchies rapidly to mass politics. Imperial Japan was even more successful than Nazi Germany in using modern methods of mobilization and propaganda to integrate its population under traditional authority. Moore’s perceived similarities between German and Japanese development patterns and social structures have not been fully convincing to Japan specialists. Agrarian landlords cannot be shown to have played a major role in giving imperial Japan its peculiar mix of expansionism and social control. And if imperial Japanese techniques of integration were very successful, it was mostly because Japanese society was so coherent and its family structure so powerful. Imperial Japan, finally, despite undoubted influence from European fascism and despite some structural analogies to Germany and Italy, faced less critical problems than those two countries. The Japanese faced no imminent revolutionary threat, and needed to overcome neither external defeat nor internal disintegration (though they feared it, and resented Western obstacles to their expansion in Asia). Though the imperial regime used techniques of mass mobilization, no official party or autonomous grassroots movement competed with the leaders. The Japanese empire of the period 1932–45 is better understood as an expansionist military dictatorship with a high degree of state-sponsored mobilization than as a fascist regime.

When members of the radical intelligentsia went out into the villages in the “going to the people” movement of the eighteen-seventies and preached socialism to the peasantry in an anti-tsarist spirit, the peasants themselves turned very many of them over to the police. The absence of a monarchist theme from the educated young radicals’ socialist propaganda may help to explain the negative peasant response to the movement. Not until the turn of the century did this situation change. By that time the Russian peasant and especially the peasant-turned-worker was finally becoming receptive to revolutionary propaganda of non-monarchist character.

Garvey told a reporter that he represented the future of black nationalism, while Du Bois represented the past.63 That future, he believed, hinged on what he was convinced would be the future of twentieth-century politics: mass politics, mass propaganda, and the power of the disciplined and mobilized nation. That conviction drew him to the figure of Benito Mussolini. Garvey expressed great admiration for the Italian dictator until he invaded Ethiopia in 1936. He even claimed that far from his movement’s being patterned after Mussolini’s Blackshirts, the influence flowed the other way around: “When we had 100,000 men and were training children, Mussolini was still unknown.” Garvey would insist that “the UNIA were the first Fascists.”64