The author of On Tyranny is back with a travelogue of The Road to Unfreedom
For several years now, we’ve been observing a global trend of once-democratic countries moving towards fascism. The paradigmic example is Putin’s Russia, but various other “right-wing populist” leaders have taken their countries some greater or lesser distance down the same road: Duterte in the Philippines, Erdogan in Turkey, Orban in Hungary, Duda in Poland, Trump in the US, and (soon) Bolsonaro in Brazil. Even in countries that have held the extreme right at bay, some proto-fascist party has shown surprising strength: National Rally in France, Alternative for Germany, Austria’s Freedom Party, and several others.
Each country has a unique story to tell about personalities, opposition weakness, dissatisfaction among key voting blocs, or previous government corruption. But when you look at the larger picture, you have to ask why. Why now? Why the right rather than the left? Why everywhere at once?
Timothy Snyder has an answer for you. Like all big theories, it’s a bit speculative. If you want a case ready to take to court, you won’t find it here. But if you’re looking for way to tell one big story about the current crisis of democracy rather than framing it as an unfortunate convergence of many little stories, his recent book The Road to Unfreedom is as a good a narrative as I’ve found.
To an extent, I’m misrepresenting The Road to Unfreedom in this article. I’ll be focusing on the abstract stuff in the background, the frame that holds it together. But Snyder’s book is anything but abstract; it is also a detailed description of how the internal politics of Putin’s Russia led to the invasion of Ukraine, and then to information warfare against the European Union and the United States. It maps out the common tactics that show up again and again, from Russia to Ukraine to Brexit to Trump.
But why did those tactics work so well in so many different countries?
Two mythologies and the reality they hide. Snyder points to a sea change in the dominant mythology of democratic societies. For decades, we have been living under a flawed but more-or-less benign mythology he calls “the politics of inevitability”, which is a version of the myth of progress: Irreversible historical trends are pushing us towards an “end of history” in which all nations will become human-rights-respecting democracies joined in a global market. As we approach this goal, many good things are supposed to happen: societies become more tolerant, more and more groups achieve justice and get their rights recognized, and technological progress leads to economic growth that raises the overall standard of living.
The exact timing of these benefits may depend on some heroic action here or there, and occasionally there might be a temporary setback. But the overall outcome is destined; it just happens.
Politics in an era of inevitability becomes either boring or frustrating, depending on your point of view. On issue after issue — a new trade pact, a newly recognized civil right, a new market, new patterns of behavior that correspond to new technologies — there seems to be no real choice. The Future is going there; you either get with the program or you don’t.
Over the last two decades or so, that myth has been undermined, by a lack of progress, by hitting environmental limits, and by contradictions among the various values “the Future” was supposed to optimize. Climate change presents a possibility of dystopia rather than utopia. Both globalization and technological change have produced losers as well as winners. As new groups get their rights recognized, groups privileged by the old arrangements may feel less and less at home; society used to fit them like a glove, and it no longer does. The increased freedom of capitalists may lead to decreased opportunities for workers, and while overall economic growth may continue, the new wealth may simply pile up at the top.
Occasionally, the failure of inevitability manifests in some shocking statistic like this one: Life expectancy in the United States fell in both 2015 and 2016. The drop (from 78.9 years in 2014 to 78.6 years in 2016) corresponded to an increase in deaths related to hopelessness: drug overdoses and suicides. In the face of such news, the rhetoric of inevitable progress becomes unconvincing.
The faltering of inevitability has made room for a rival myth that Snyder calls “the politics of eternity”: Your own group (whatever it is) is perpetually virtuous and innocent, but it is surrounded and assailed by evil enemies. He refers to this viewpoint as “eternal” because the story never changes.
When each day is devoted to emotional venting about supposed enemies, the present becomes endless, eternal.
Nothing your group does can ever besmirch its innocence, and the rightful steps it takes to defend itself will never be accepted by the evil forces that assail it. All victories and defeats are just temporary. Only an annihilating defeat or a millennial victory at the end of time could truly break the cycle.
Both myths hide the reality that history is whatever humans make it. We are perpetually confronted with choices, and many outcomes are possible. Humanity makes progress (or not) depending on what we do. Virtue is not something we are born with or inherit from our ancestors; it either manifests in our actions or it does not.
Fictionalization. Inevitability politicians offer an idealized future. Eternity politicians have no utopian vision, so they instead offer a return to an idealized past. If you are suffering here and now, inevitability frames your pain as an aberration or a temporary inconvenience or a worthy sacrifice. Eternity, on the other hand, has no better future to offer you, but it tells you who to blame.
An eternity politician defines foes rather than formulating policies.
One key difference between the two myths is that the Future actually arrives, a little bit at a time. So the case for progress is inherently a fact-based case. An inevitability politician may make up facts, perhaps, or twist them, but he can’t do without them. “A plausible future,” Snyder writes, “requires a factual present.”
But eternity-politics requires only struggle, and the less factual the struggle, the easier it is to maintain. A real struggle might come to some conclusion, but an entirely made-up one never will.
The politics of eternity requires and produces problems that are insoluble because they are fictional.
So, for example, the millions of illegal voters who decide American elections can’t be stopped, because they’re not real. The struggle against them will go on forever. Democrats can never stop trying to take your guns, because they weren’t trying to take your guns in the first place. The War on Christmas will come back every year, regardless of anything the faithful might do to defend themselves.
People believe these narratives because they are emotionally satisfying, not because they are factual. And so eternity propaganda doesn’t simply repeat what it wants the public to believe, but attempts to destroy the public’s confidence in any factual present or coherent narrative of history. Snyder describes Putin’s propaganda during the invasion of Ukraine like this:
According to Russian propaganda, Ukrainian society was full of nationalists but not a nation; the Ukrainian state was repressive but did not exist; Russians were forced to speak Ukrainian though there was no such language.
The point is not to win a rational argument, but to make rational argument impossible.
The tools and attitudes of ordinary journalism have failed to deal with this more fundamental attack.
One can mark the fictions and contradictions. This is not enough. These utterances were not logical arguments or factual assessments, but a calculated effort to undo logic and factuality. … The adage that there are two sides to a story makes sense when those who represent each side accept the factuality of the world and interpret the same set of facts. Putin’s strategy of implausible deniability exploited this convention while destroying its basis. He positioned himself as a side of the story while mocking factuality. “I am lying to you openly and we both know it” is not a side of the story. It is a trap.
And if the war is against factuality itself, the press becomes an enemy of the People.
in the Russian model, investigative reporting must be marginalized so that news can become a daily spectacle. The point of spectacle is to summon the emotions of both supporters and detractors and to confirm and strengthen polarization; every news cycle creates euphoria or depression, and reinforces a conviction that politics is about friends and enemies at home, rather than about policy that might improve the lives of citizens.
Already in 2014, as the Russia was invading Ukraine, Putin was unveiling a media strategy that has since become very familiar to American news consumers.
Western editors, although they had the reports of the Russian invasion on their desks in the late days of February and the early days of March 2014, chose to feature Putin’s exuberant denials. And so the narrative of the Russian invasion of Ukraine shifted in a subtle but profound way: it was not about what was happening to Ukrainians, but about what the Russian president chose to say about Ukraine.
You might think that history would be useful to a nostalgic movement, but only a vague, cherry-picked history will do. Putin, for example, is the heroic inheritor of both the czars and the Soviets who overthrew them. Similarly in the United States, Trumpists simultaneously revere the statues of slave-owning Confederates and blame slavery on the Democrats, claiming the legacies of both Abraham Lincoln and Jefferson Davis as it suits them. Actual history will never support the perpetual virtue and innocence of Russians, Americans, or anyone else, so it must be made incoherent as well.
Authoritarianism arrives not because people say that they want it, but because they lose the ability to distinguish between facts and desires.
Why Russia? In the West, the Great Recession of 2008 was a hammer blow to the myth of inevitability. For communities that had been stagnant or even falling behind for decades, it put an exclamation point on a growing sense that utopia was not coming.
But Russia had gotten to that point much sooner. Within one generation, the fall of the Soviet Union blasted away the Communist vision of historical inevitability, and the corruption and incompetence of the Yeltsin regime discredited the market-democracy alternative. So Russia was the ideal place to hone the new tactics, because it was ahead of other nations on the path to despair and cynicism.
From the beginning of his rule, Putin offered Russians narratives of danger, first from the terrorist Chechens. But after his fraudulent re-election in 2011 brought protesters into the streets, Putin decided he needed a larger enemy: the West, and particularly the United States. The protests, he claimed, resulted from a conspiracy by Secretary of State Hillary Clinton.
Putin’s subsequent information war on the West has been motivated by internal politics. Russians know that their own democracy is a fraud, but Putin needs them to understand that all democracies are frauds. No Western nation should stand as an example Russians can aspire to.
Trump. Snyder goes into considerable detail about the course of the Ukraine war (where the current stalemate serves Putin’s interest), as well as the particular myths that have made the European Union vulnerable to attacks like Brexit. But let’s skip straight to Trump.
Trump’s advance to the Oval Office had three stages, each of which depended upon American vulnerability and required American cooperation. First, Russians had to transform a failed real estate developer into a recipient of their capital. Second, this failed real estate developer had to portray, on American television, a successful businessman. Finally, Russia intervened with purpose and success to support the fictional character “Donald Trump, successful businessman” in the 2016 presidential election.
Snyder often repeats the notion of “Donald Trump, successful businessman” as a fundamentally fictional character.
In these conditions, a fictional candidate enjoyed a considerable advantage.
From his campaign through his administration, Trump has been about spectacle and outrage, rather than about substantive plans to improve the lives of Americans — even the Americans who voted for him. He provides emotional benefits for his followers — an energizing anger, self-righteousness, and revenge against largely imaginary enemies — rather than healthcare or highways or schools.
Trump governed just as he had run for office: as a producer of outrage rather than as a formulator of policy.
This can only work for an electorate that expects nothing better from government. And in that sense, it is the failure of inevitability politics that made us vulnerable.
The American politics of inevitability also prepared the way for the American politics of eternity more directly: by generating and legitimizing vast economic inequality at home. If there was no alternative to capitalism, then perhaps yawning gaps in wealth and income should be ignored, explained away, or even welcomed? If more capitalism meant more democracy, why worry? These mantras of inevitability provided the cover for the policies that made America more unequal, and inequality more painful.
Trump’s message resonated (at least among whites) wherever there was hopelessness.
The correlation between opioid use and Trump voting was spectacular and obvious, notably in the states that Trump had to win. … Every Pennsylvania county that Obama won in 2012 but Trump won in 2016 was in opioid crisis. … With one exception, every Ohio county in opioid crisis posted significant gains for Trump in 2016 over Romney in 2012. … In Scioto County, Ohio, ground zero of the American opioid epidemic, Trump took a spectacular 33% more votes than Romney had.
It was in the localities where the American dream had died that Trump’s politics of eternity worked. He called for a return to the past, to a time when America was great. Without inequality, without a sense that the future was closed, he could not have found the supporters he needed.
Getting off the road to unfreedom. The recent mid-term elections demonstrated that Americans are not yet in thrall to eternity politics. The final tallies are not in yet, but in the best measure of national sentiment — the total popular vote for the House — Trump’s party looks to have lost by something like 8%. (Obama’s 2008 landslide was a 7% victory.)
But as we can see by looking at other countries, Trump is not unique. It was the failure of our politics and our culture that made us vulnerable to eternity politics. In Snyder’s view, we need to resist the charms of national mythology.
To break the spell of inevitability, we must see ourselves as we are, not on some exceptional path, but in history alongside others. To avoid the temptation of eternity, we must address our own particular problems, beginning with inequality, with timely public policy. To make of American politics an eternity of racial conflict is to allow economic inequality to worsen. To address widening disparities of opportunity, to restore a possibility of social advance and thus a sense of the future, requires seeing Americans as a citizenry rather than as groups in conflict. America will have both forms of equality, racial and economic, or it will have neither.
He ends with a call for a “politics of responsibility”, one recognizing that history has no direction of its own, and that we have no pre-ordained special role inside it. We can make a better world if we collectively decide to do so, but we can’t just wait for the better world to arrive on its own.
If we see history as it is, we see our places in it, what we might change, and how we might do better. We halt our thoughtless journey from inevitability to eternity, and exit the road to unfreedom
The political scientist most connected with this idea is Stephen Skowronek, who introduced the concept of “
Locating the problem. Sehat’s criticism of the WWFFD approach to contemporary politics has two main parts:
What the McGovern Problem isn’t. Often the McGovern Problem gets stated too simplistically, which makes it easy to shoot down: Democrats can’t run a candidate who’s too liberal. It’s as if the White House were a roller coaster, with a sign outside saying: “You must be at least this conservative to enter.”
Bush painted Dukakis as 
Liberals want to raise taxes on working people to buy votes from lazy people. Nixon’s construction-worker ad became a paradigm. Mitt Romney’s “47%” hurt him only because it was too explicit. We still hear about “
The conservative version of recent American history is full of betrayals: 
The Weekly Sift 