nativism—and compares the AfD to other parties outside the mainstream along those dimensions. There is a tendency today to view populism and nativism as the same or similar political phenomena. They are, however, distinct and in order both to classify
The AfD in Comparative Perspective
While the rise of populism in Western Europe over the past three decades has received a great deal of attention in the academic and popular literature, less attention has been paid to the rise of its opposite— anti-populism. This short article examines the discursive and stylistic dimensions of the construction and maintenance of the populism/anti-populism divide in Western Europe, paying particular attention to how anti-populists seek to discredit populist leaders, parties and followers. It argues that this divide is increasingly antagonistic, with both sides of the divide putting forward extremely different conceptions of how democracy should operate in the Western European political landscape: one radical and popular, the other liberal. It closes by suggesting that what is subsumed and feared under the label of the “populist threat” to democracy in Western Europe today is less about populism than nationalism and nativism.
Notes from rural Australia
Andrew Dawson and Simone Dennis
The three weeks known as Bein HaMeitzarim, twenty-one days between 17th of Tamuz and 9th of Av, are marked by abstaining from wedding ceremonies, dance-music, and for the more observant: no eating of meat or drinking wine, except on Shabbat. We read in Mishna, Ta'anit 4.6: 'Five things befell our ancestors on the 17th of Tamuz, and five on the 9th of Av'. The two lists of five things are somewhat symmetric: the first event in each list connects these two dates with mishaps during the first years of wandering in the Sinai desert, following the Exodus. The second and third items in each of these two lists connect the two dates with commemorating the destruction of the Temple in Jerusalem. Which of the two Temples: the first or the second? As for Tish'ah beAv this mishnah is clear: 'The Temple was destroyed the first time and the second time on this date', i.e. both Temples were destroyed on the same date in different centuries. There is a contradiction between the two Biblical reports, in Jeremiah 52:12 and in II Kings 25:8, concerning the First Temple.
‘Kammah la ˙allei ve-la margish gavra de-mareih sayeih’ [How healthy (not sick) and immune (not affected) is a man whose master favours (supports) him!]. This sentence is attributed to Rav Huna in Talmud Yoma 22b, but Rav Huna is probably not its author. It was probably a commonly known proverb, since the same sentence is also employed in Bava Kamma 20b by another amora (rabbi of the post-mishnaic period) in a different context. However, Rav Huna adds an elucidation to this proverb: ‘Saul [sinned] once and [it] cost him, David [sinned] twice and [it] did not cost him’, implying that David was ‘a man whose master favours him’. The Gemara proceeds with questioning which sins are being alluded to by Rav Huna.
Niklas Olsen, Irene Herrmann, Håvard Brede Aven, and Mohinder Singh
–988, here 980. Beyond Universalism and Nativism The Conceptual Vocabulary of Indian Modernity Gita Dharmpal-Frick, Monika Kirloskar-Steinbach, Rachel Dwyer, and Jahnavi Phalkey, eds., Key Concepts in Modern Indian Studies (New Delhi: Oxford
The search for firm footing on shifting terrains
, health care, and climate change—in ways that have indicated healthy and proactive citizen participation in public affairs. Similarly, anti-Brexit movements in the UK contributed to a significant rebuke of nativism as the Conservative government of Prime
European Comic Art Reaches Its Tenth Year
. Above all, in a climate where nativism and narrowly defensive definitions of identity are becoming more threatening, we hope to go on receiving submissions from comics scholars that stress the potential of comics to redraw, reframe and create new links
: stay home . Andrew Dawson and Simone Dennis (2020) have recently described the rural dis-location of danger to urban others as ‘disaster nativism’. Swelled by fear and disruption, disaster nativism fosters the shared sentiment of belonging somewhere