Erasing History - Jason Stanley

- How Fascists Rewrite the Past to Control the Future

| Introduction | ChatGPT Chapter Summary | ChatGPT Book Synthesis |


Erasing History: How Fascists Rewrite the Past to Control the Future
    - Jason Stanley

From the bestselling author of How Fascism Works, a global call to action that tells us “why the past is a frontline in the struggle for a future free of fascism” (Jeff Sharlet, New York Times bestselling author) as it reveals the far right’s efforts to rewrite history and undo a century of progress on race, gender, sexuality, and class.

In the United States, democracy is under attack by an authoritarian movement that has found fertile ground among the country’s conservative politicians and voters, but similar movements have found homes in the hearts and minds of people
around the globe.

To understand the shape, form, and stakes of this assault, we must go back to extract lessons from our past.

In authoritarian countries, critical examination of those nations’ history and traditions is discouraged if not an outright danger to those who do it. And it is no accident that local and global institutions of education have become a battleground, where learning and efforts to upend a hierarchal status quo can be put to end by coercion and threats of violence. Democracies entrust schools and universities to preserve a common memory of positive change, generated by protests, social movements, and rebellions. The authoritarian right must erase this history, and, along with it, the very practice of critical inquiry that has so often been the engine of future progress.

In Erasing History, Yale professor of philosophy Jason Stanley exposes the true danger of the authoritarian right’s attacks on education, identifies their key tactics and funders, and traces their intellectual roots. He illustrates how fears of a fascist future have metastasized, from hypothetical threat to present reality. And with his “urgent, piercing, and altogether brilliant” (Johnathan M. Metzi, author of What We’ve Become) insight, he illustrates that hearts and minds are won in our schools and universities—places that democratic societies across the world are now ill-prepared to defend against the fascist assault currently underway.

https://www.amazon.com/Erasing-History-Fascists-Rewrite-Control/dp/1668056917



ChatGPT Chapter by Chapter Summary

Preface

The Warning Signs of Fascism
Introduction of fascist patterns and tactics in modern democracies.

The preface to this book presents a powerful argument about the deep connection between history, education, and the health of liberal democracy. It begins with the observation that authoritarian regimes—especially fascist ones—often erase or manipulate history to serve their ideological goals. Authoritarianism thrives on a singular narrative, one that suppresses plural perspectives and denies the fluid, reflective nature of democratic history. This manipulation is particularly effective in educational systems, where curricula can be controlled to reinforce national myths, legitimize hierarchies, and stifle dissent.

Historical Parallels and Urgency
Drawing lessons from the 20th century and Nazi Germany.

Fascist politics, the author explains, rely on tactics that divide society into “us” versus “them,” promote anti-intellectualism, glorify a mythic past, and justify racial or religious supremacy. These movements gain power not only through violence or political maneuvering but by achieving cultural legitimacy—especially through education. Erasing history allows these ideologies to claim moral clarity, portraying their vision as the only valid perspective.

The narrative becomes personal with the story of the author’s grandmother, Ilse Stanley, a Jewish actress from Berlin raised in a family deeply integrated into German cultural life. Despite her assimilation, Ilse was eventually excluded and persecuted under the Nazi regime, illustrating how fascist ideologies are immune to individual merit or cultural affiliation. Nazi Germany’s redefinition of its national identity excluded cosmopolitanism and Jewish contributions, replacing them with a fabricated, racially pure past.

The author warns that even in democratic nations like the United States, similar impulses to erase history have surfaced. The Red Scare of the 1940s–50s and current right-wing efforts to ban the teaching of racial justice or gender equality reveal how easily fear and ideology can lead to the suppression of dissenting perspectives. These developments, while perhaps less violent than 20th-century fascism, reflect a common pattern: the use of education to silence critique and reinforce social hierarchies.

The Centrality of Education in Resistance
Education as a key battleground for democracy or fascism.

Education, the author emphasizes, plays a dual role. In liberal democracies, it can foster critical thinking, empathy, and a sense of shared responsibility. But in authoritarian systems, it often reinforces domination, reverence for leaders, and ethnic or religious supremacy. The key distinction lies in whether education cultivates epistemological hierarchies—based on knowledge—or hierarchies of value, which place certain groups above others by identity rather than merit.

Ultimately, the preface frames the book as an urgent call to defend liberal democracy by confronting and understanding fascist culture, especially its manipulation of historical narratives. By examining how education can either support democratic equality or fuel authoritarianism, the author invites readers to recognize the stakes in contemporary ideological battles over what—and whose—stories are taught.

1 - How to Create an Autocracy

Soft Autocracy and Elected Authoritarians
How democratically elected leaders erode democratic norms.

This chapter explores how fascist and authoritarian regimes manipulate education to reshape national identity, legitimize hierarchies, and suppress dissent. Drawing on global examples, including the United States, Hungary, Russia, India, and Turkey, it illustrates how controlling education is central to constructing and maintaining authoritarian power.

The chapter opens with Toni Morrison’s warning that fascist solutions often emerge within democracies. These involve both representations (ideas, rhetoric) and practices (policies, actions), which reinforce each other. For instance, portraying immigrants as dangerous justifies their detention, and their detention then reinforces the perception of threat.

Contempt for Democratic Institutions
Attacks on media, law, and opposition as pillars of autocracy.

Fascist ideology, as theorized by figures like Carl Schmitt, is built on friend-enemy distinctions. It thrives by designating out-groups as threats and excluding them from full citizenship. This may be organized under a strong leader, like Vladimir Putin, or through decentralized structures, like Jim Crow-era vigilante systems. Regardless of leadership style, fascist cultures elevate a dominant group as the “true people” of the nation and view egalitarianism as an existential threat.

Education plays a pivotal role in this process. Fascist movements reshape history curricula to support myths of national purity and dominance, while erasing the histories and perspectives of marginalized communities. In the U.S., recent campaigns have targeted critical race theory (CRT), intersectionality, and structural racism—concepts that explain how racial inequality is embedded in systems, not just individual bias.

Language, Propaganda, and Cult of Personality
Use of lies, loyalty tests, and reality distortion as tools of control.

Suppressing these ideas serves a political goal: to delegitimize efforts toward racial justice and reinforce existing power structures. Teaching honest Black history becomes nearly impossible without reference to these concepts. Examples like Elizabeth Hinton’s work on mass incarceration show how omitting systemic analyses distorts the historical record and aids fascist agendas.

The chapter also spotlights educators resisting this trend, such as those in Connecticut’s Anti-Racist Teaching and Learning Collective. Despite hostile political climates, teachers incorporate works by Audre Lorde and Toni Morrison and explore parallels between historic and modern resistance movements. But such efforts often lack institutional support, and many educators avoid controversial topics out of fear.

Right-wing attacks also extend to Diversity, Equity, and Inclusion (DEI) initiatives, painting them as undeserved advantages for minorities rather than responses to documented injustices. These efforts to erase history and suppress inclusion are part of a broader fascist strategy to delegitimize multiracial democracy.

The chapter links these tactics to Donald Trump’s growing authoritarianism, citing Project 2025—a blueprint to purge civil servants, reshape education, and promote nationalist ideology. Trump’s “war on woke” includes banning CRT and transgender rights, and closely resembles historical fascist efforts like Nazi Gleichschaltung, the alignment of institutions under party control.

Similar developments are occurring globally. In Hungary, Viktor Orbán’s regime rewrote the curriculum to promote ethnic nationalism and erase Jewish contributions, forcing Central European University into exile. In India, textbooks downplay Muslim history, feeding Hindu nationalist myths. In Turkey, Erdoğan has erased secular legacies and evolution from schoolbooks, promoting an Islamic-nationalist worldview.

Across these contexts, authoritarian regimes weaponize education to consolidate control. They erase historical memory, demonize minorities, and present a single mythic narrative that glorifies the dominant group. These tactics are most dangerous when cloaked in appeals to patriotism or family values.

The chapter concludes by emphasizing what fascists most fear: educators who cultivate critical thinking, empathy, and democratic values. Democratic education is inherently subversive to authoritarianism because it encourages students to question power, imagine alternatives, and recognize shared humanity. In contrast, fascist education cannot coexist with democracy or human flourishing.

2 - Colonizing the Mind

Colonial Education and Cultural Erasure
Education as a tool of colonial domination and racial hierarchy.

This chapter explores how colonial powers have used education not only to dominate territories but also to reshape the minds and identities of the colonized. At the core of colonial control is the erasure and distortion of indigenous histories, languages, and belief systems—an intellectual and cultural conquest that follows physical violence.

Colonialism operates by depicting the colonized as having no legitimate history or culture, thereby justifying the seizure of land and imposition of foreign rule. In places like North America, this took the form of portraying the land as “empty,” while in British-colonized Kenya, it meant denying the Kikuyu’s complex social systems and spiritual traditions. The British imposed a hierarchy that replaced Kikuyu communal governance with colonial-appointed “chiefs,” who were illegitimate and often exploitative collaborators.

Internalized Inferiority and Psychological Control
How colonial systems shape self-perception and identity.

Education became a key tool for this psychological colonization. Missionary schools like Kenya’s Alliance High School, which Ngũgĩ wa Thiong’o attended, taught Christian doctrine, British literature, and European history while deliberately excluding African languages and traditions. Thiong’o describes this cultural destruction as a “cultural bomb,” which shatters a people’s self-belief and makes them identify with the colonizer. His analysis reveals how language and education can be used as weapons of spiritual subjugation.

Caroline Elkins’ historical research on the Mau Mau rebellion documents how the British violently suppressed resistance with concentration camps and torture, while Kikuyu loyalists, often educated in British schools, helped enforce colonial rule. These loyalists were rewarded with land and power, reinforcing colonial hierarchies.

The chapter also draws parallels between British colonial education in Africa and the U.S. treatment of Indigenous peoples through boarding schools. These institutions, guided by the “civilization-savagism paradigm,” sought to Christianize and “civilize” Native children by erasing their cultural heritage. African American education under Booker T. Washington’s industrial model was similarly shaped by colonialist ideologies, privileging labor over political empowerment. W. E. B. Du Bois opposed this model, advocating instead for liberal education that equips Black Americans to fully participate in democracy.

The ideology of settler colonialism depends on portraying lands as uninhabited and Indigenous people as obstacles to progress. U.S. textbooks have long reinforced this narrative, describing North America as a “virgin” continent sparsely populated by “savages.” This same logic appears in Israeli settler colonialism, where early Zionist leaders depicted Palestine as empty or ruined land. Research by Noga Kadman shows that hundreds of Palestinian villages were destroyed or erased after 1948 to promote the myth of an uninhabited land.

During the 2023–2024 war in Gaza, Israel bombed universities and cultural institutions in what some observers call “scholasticide”—a targeted effort to erase Palestinian history and identity. The UN’s Human Rights Council expressed concern about this practice, noting its impact on Palestinians’ claim to peoplehood and statehood.

Resistance Through Education
Liberation education movements and postcolonial struggle.

Throughout the chapter, the author underscores the continuity between colonialism and fascism. Drawing on thinkers like Aimé Césaire and Hannah Arendt, the text shows that the techniques of domination—erasing histories, dehumanizing others, weaponizing education—are shared across systems of racial, religious, and national supremacy. Whether through British imperialism, American settler colonialism, or Israeli nationalism, identity-based ideologies use education as a mechanism for control.

Ultimately, the chapter reveals that colonial education is not merely about ignorance—it is about intentional distortion. It is designed to undermine resistance, delegitimize native claims, and perpetuate the colonizer’s supremacy. Recognizing and reversing these distortions is essential to decolonization and to restoring dignity and autonomy to historically oppressed peoples.

3 - The Nationalist Project

Innocence and Myth in National Identity
Nations build stories of exceptionalism and victimhood.

This chapter examines how nationalist ideologies—particularly supremacist forms—have historically shaped education systems, justified colonialism, and fueled fascist politics. The author distinguishes between various forms of nationalism: supremacist nationalism (both universalist and non-universalist), anti-colonial nationalism, and civic or liberal nationalism. While nationalism is often assumed to be inherently hostile, the chapter highlights that it can also serve inclusive, democratic ends—depending on how history is told and identity is constructed.

Scapegoating and Exclusion of “Others”
Immigrants, minorities, and dissenters framed as threats.

Supremacist nationalism, rooted in claims of cultural or racial superiority, underpins many colonial and fascist projects. It erases or distorts histories to legitimize conquest and domination. In contrast, anti-colonial nationalism—seen in movements like the Mau Mau rebellion or post-war Germany's democratic reconstruction—can foster solidarity and justice. However, the author warns that even nationalisms born from oppression may devolve into supremacist forms once in power, as seen in Hindu nationalism in India and Zionist nationalism in Israel.

The chapter critiques American exceptionalism as a dominant form of racial and religious supremacist nationalism. It shows how this narrative whitewashes the genocidal violence of colonization and slavery while elevating white Christian identity as foundational to national virtue. Textbooks, especially in conservative regions, have long promoted this sanitized version of history. PragerU, for example, distributes videos that downplay slavery’s horrors, erase Black agency, and glorify figures like Columbus, echoing earlier propaganda like Virginia’s state-sanctioned textbooks from the Jim Crow era.

Through examples from Russia, India, Israel, and Rwanda, the author demonstrates how educational systems are critical to nationalist myth-making. Russia’s denial of Ukrainian nationhood is not based on racial or religious difference but on the assertion that Ukrainians are "really" Russians. This erasure of identity underlies both Russia’s military aggression and its educational propaganda, which casts invasions as peaceful reunifications.

The author underscores that supremacist nationalism is not always racial—it may be religious or cultural—and its myths often invert atrocities into moral triumphs. For instance, Candace Owens’ PragerU videos claim that white men ended slavery, dismissing Black resistance and Haiti’s early abolition. Similarly, India’s current Hindu nationalist textbooks obscure Gandhi’s assassination by a Hindu extremist and sanitize colonial violence against Muslims and Christians.

White Christian Nationalism and the American Context - American exceptionalism reframed into a supremacist narrative.

Despite these dangers, the author argues that nationalism need not be supremacist. J. A. Hobson and Émile Durkheim envisioned anti-colonial, civic-oriented nationalisms grounded in equality, cooperation, and internal development. West Germany’s post-war education system—focused on democratic values and historical accountability—illustrates one such model, although it too had blind spots, such as minimizing the Holocaust by Bullets.

In conclusion, nationalism is an imagined community, but what is imagined matters. Supremacist nationalism turns history into mythology to justify domination and violence, while anti-colonial nationalism can foster solidarity, justice, and democratic resilience. Education is central to either path. Whether fostering myth or truth, it shapes how nations remember their past and envision their future.

4 - From Supremacism to Fascism

Supremacist Ideology as a Gateway
How racial and cultural hierarchies lay the foundation for fascism.

This chapter explores the ideological development and global variations of nationalism, particularly how supremacist forms underpin colonialism and can evolve into fascism. Drawing from historical, philosophical, and educational contexts, it shows how nationalist myths shape both self-image and national policy.

The idea of the nation as a cultural and moral entity, tied to language and history, is traced back to thinkers like Johann Gottlieb Fichte, who idealized the German language and heritage, and Herder, who emphasized the incommensurability of cultures. Benedict Anderson’s theory of the “imagined community” is central, suggesting nations are modern constructs, reinforced by print capitalism and shared myths.

Supremacist nationalism, whether universalist (justifying domination in the name of civilization) or non-universalist (justifying power through force), fueled colonial expansion and genocides. Anti-colonial nationalism, while often oppositional to these forms, can itself become supremacist if it turns oppressive once in power—illustrated in post-independence India and Israel.

In the U.S., supremacist nationalism is closely tied to American exceptionalism, which obscures slavery, indigenous genocide, and structural racism. Examples include 20th-century Virginia textbooks that portrayed enslaved Black Americans as content, and modern-day PragerU videos that glorify colonial figures like Columbus or distort the history of slavery by downplaying Black resistance and overstating white abolitionist contributions. Education policies in states like Texas and Florida, influenced by political actors and conservative media figures, continue these trends by banning instruction on racism and LGBTQ issues.

The narrative argues that supremacist nationalism thrives on historical erasure, and U.S. textbooks often reduce complex figures like Martin Luther King Jr. to a colorblind ideal while ignoring systemic inequality. Similarly, Russian educational policy erases atrocities like the Holodomor and rewrites its invasion of Ukraine as peaceful reintegration, while India under Modi has rewritten textbooks to obscure the Hindu nationalist assassination of Gandhi.

Mainstreaming Extremism
Politicians using dog whistles and policy to legitimize supremacism.

The transition from supremacist nationalism to fascism is marked by five educational themes: national greatness, national purity, national innocence, strict gender roles, and vilification of the left. Nazi Germany exemplified these themes by transforming schools into ideological institutions that emphasized Aryan supremacy, militarism, and traditional roles for women. Hitler linked education, national identity, and demographic anxiety—especially fears of racial replacement—into a unified fascist worldview.

Great Replacement Theory, in which minorities and immigrants are framed as tools of national subversion, is shown to be a powerful fascist trope, motivating both historical genocides and recent mass killings. The ideology portrays multiculturalism, immigration, and progressive values as existential threats to a pure national core. In the U.S., this manifests in rhetoric about voter fraud, immigration, and the suppression of Black political power, often under racially neutral legal pretenses.

The fascist fixation on gender is also prominent. Weimar Germany’s progressive era was met with a Nazi backlash glorifying motherhood and opposing women’s education and work. Similar ideological currents persist today in “tradwife” movements and far-right educational institutions like Hillsdale College. LGBTQ people, in fascist thought, become ideal internal enemies—assimilated yet deviant—targeted by censorship and exclusion in school curricula.

Fascist Mobilization and the Turn to Violence
The normalization of hate and conspiracies into political action.

Fascist education vilifies the political left, casting Marxism and socialism as existential threats and labeling any inclusion of minority perspectives as subversive. Attacks on “critical race theory” and “gender ideology” continue this tradition, presenting inclusive education as a danger to national purity.

The text concludes that fascism thrives when nationalism focuses on greatness, purity, and grievance. Without a commitment to anti-colonial and pluralistic education, nations remain vulnerable to fascist ideologies that justify violence, suppression, and authoritarian rule in the name of national myth.

5 - Anti-Education

Undermining Public Education
Discrediting and dismantling universities and public schools.

This chapter explores how fascist and authoritarian movements go beyond manipulating curricula to advance their ideologies—they increasingly pursue the destruction of public education itself, a strategy termed anti-education. Unlike fascist education, which imposes a singular historical narrative to justify hierarchy and mobilize mass support for authoritarian goals, anti-education is about demobilization: fragmenting society, fostering ignorance, and eliminating the possibility of democratic solidarity.

The attack on education is especially visible in the U.S., where right-wing politicians who graduated from elite universities like Harvard and Yale now rail against these institutions as corrupt, leftist, or Marxist. Figures such as Ted Cruz, Ron DeSantis, and Elise Stefanik, despite having benefited from these schools, accuse them of being anti-American and ideologically dangerous. Their attacks are not based in genuine populism but in performative anti-elitism, masking efforts to delegitimize universities that foster critical thought and pluralism.

Weaponizing Cultural Backlash
Anti-CRT, DEI panic, and authoritarian control of curricula.

These campaigns intensified in response to the 2023 Gaza war, where student protests on U.S. campuses condemned Israel’s actions. Right-wing figures like Stefanik seized the moment, framing student protests as antisemitic threats and interrogating university presidents in congressional hearings. The politically charged atmosphere led to resignations, most notably Claudine Gay, Harvard’s first Black president, after a campaign driven by accusations of plagiarism and amplified by far-right strategist Christopher Rufo. Rufo openly admitted to using this strategy as a scalable political tool.

This method—targeting individuals to intimidate institutions—echoes the McCarthyist purges of the mid-20th century. In Columbia University’s case, President Minouche Shafik responded to congressional pressure by cracking down on protests, triggering further unrest and police action on campuses nationwide. These incidents demonstrate how moral panic, especially around antisemitism or “wokeness,” can be weaponized to erode academic freedom and silence dissent.

The U.S. is not alone in this trend. India’s Hindu nationalist government under Prime Minister Modi has similarly targeted top universities. Professors have been silenced, students arrested, and elite institutions infiltrated or reshaped to suppress liberal or minority-affirming perspectives. Private institutions like Ashoka University have also been pressured, as seen in the forced resignation of political theorist Pratap Bhanu Mehta. These patterns reveal a global strategy: discredit universities, suppress dissent, and consolidate ideological control.

From Demobilization to Authoritarian Control - Anti-education as a means to suppress dissent and civic engagement.

While some critics of education come from fascist impulses to remake it in their own image, others—particularly right-wing libertarians—seek to dismantle public education altogether. They view public goods, including schools, as threats to market freedom and elite wealth. Betsy DeVos and her family, long-time opponents of public education, promoted school vouchers, funded pro-privatization think tanks like the Mackinac Center, and supported policies that gutted public infrastructure—often with devastating results, as seen in Flint, Michigan.

This alliance between authoritarian and libertarian forces converges on education. Both aim to strip it of its democratic potential. The former seeks to repurpose education into nationalist indoctrination; the latter wants to eliminate it, shifting responsibility back to the family and private institutions, reinforcing patriarchal and religious control.

The danger of anti-education lies in its success. A fragmented educational landscape, devoid of shared history or civic understanding, leaves citizens unable to organize, resist, or even communicate effectively across divisions. It nurtures apathy, not action—an ideal environment for authoritarian rule.

Ultimately, the chapter warns that while fascist education mobilizes for violence, anti-education disarms democracy itself. If left unchecked, it can destroy the very possibility of a unified, informed citizenry capable of defending equality, justice, or truth.

6 - Classical Education

The Double-Edged Sword of the Western Canon
Classical texts can uphold both democratic and fascist values.

This chapter explores the complex legacy of classical education, which draws from Ancient Greek, Roman, and Enlightenment texts, and its contested role in both liberatory and authoritarian educational traditions. While proponents argue that classical education fosters critical thinking, civic virtue, and humanistic values, it has also historically been co-opted by far-right and fascist ideologies to assert cultural superiority and justify hierarchies.

The chapter opens by juxtaposing inspiring quotes from W.E.B. Du Bois and Toni Morrison with Aristotle’s chilling declaration that some are "marked out for subjection." This frames the dual nature of classical education: it can inspire democratic ideals or reinforce systems of domination. Fascist and authoritarian regimes, such as the Nazis, often celebrated classical civilization—especially Roman order and Greek aesthetics—as ancestral to their own national identities. Hitler, for instance, explicitly linked German greatness to Hellenic ideals, while Nazi racial theorists went so far as to claim that the Greeks and Romans were actually ancient Germans.

Historical Misuse by Fascists
Nazi and modern far-right distortions of the Greco-Roman legacy.

This pattern of appropriating classical education continues today. In the U.S., institutions like Hillsdale College promote “classical education” as a counter to “wokeness,” presenting it as a return to Western greatness rooted in supply-side economics and nationalist interpretations of the American founding. However, this version flattens classical inquiry into a tool for cultural indoctrination, mimicking the fascist tendency to weaponize historical texts to legitimize present-day power structures.

Yet classical education need not serve reactionary aims. When taught as a practice of critical inquiry, it can challenge dehumanization, raise profound questions about justice, and offer students tools to resist simplistic or supremacist narratives. Figures like Dr. Martin Luther King Jr. saw value in teaching Plato, Aristotle, and Enlightenment philosophers to help students engage deeply with justice and moral philosophy. Likewise, classical historians like Thucydides illuminate the dark side of democracy and empire, as in the example of Cleon, who justified genocide through populist demagoguery—an ancient precursor to modern hate speech tactics.

Still, the chapter critiques the Enlightenment’s blind spots. Many Enlightenment thinkers, including Locke, Kant, Hume, and Rousseau, advanced ideals like reason and personhood while excluding women and nonwhite peoples from these ideals. The critique, developed by scholars like Charles Mills and Toni Morrison, is that Enlightenment values such as autonomy, objectivity, and freedom were often defined in ways that enabled slavery and colonialism. As such, these ideals are not neutral; they are historically entangled with white supremacy and patriarchy.

The Democratic Potential of Critical Inquiry
Reclaiming classical education through dialogue, not veneration.

Ultimately, the chapter argues that classical education should not be rejected wholesale, but neither should it be idealized. It is not the canon itself but how it is taught that matters. When used to venerate a mythic Western lineage, classical education becomes a tool for fascist and colonial domination. When treated as a site of critical engagement and dialectic, it can foster democratic and pluralistic values. The challenge, then, is not merely defending or attacking classical education, but reinterpreting it through practices that resist hierarchy and enable genuine understanding across difference.

7 - Reclaiming History

Memory as Resistance
Historical truth-telling against authoritarian mythmaking.

The final chapter of the book makes the case that education is not just about the transfer of knowledge, but also about the construction of historical memory—and that this memory can either serve democracy or authoritarianism. It focuses on the political stakes of who controls historical narratives and how efforts to reclaim suppressed histories become essential to resisting fascist politics.

A key example is Russia’s Memorial organization, which sought to document and commemorate victims of Stalinist repression. Despite its international acclaim and eventual receipt of the Nobel Peace Prize, the Russian government systematically dismantled the organization, imprisoned one of its lead researchers, and shut it down. This reflects a broader authoritarian instinct: to suppress investigations into historical crimes, particularly those that undermine nationalist myths of innocence or greatness.

This strategy is not unique to Russia. Around the world, authoritarian movements erase uncomfortable histories while glorifying violent or oppressive figures. In the United States, this same pattern emerges in the backlash against efforts to integrate Black American history, labor history, and other marginalized perspectives into public education. W.E.B. Du Bois’s Black Reconstruction in America is highlighted as an early and powerful response to the myth that Black political failure caused the end of Reconstruction, rather than white supremacist terror and abandonment by Northern whites. Du Bois documented how formerly enslaved people freed themselves and shaped the post-war political landscape, correcting a deliberate distortion that had justified Jim Crow for decades.

The chapter explores how such myths persist into the present—evident, for instance, in racist attacks on cities like Atlanta and Baltimore or on public figures labeled “DEI hires.” These attacks echo 19th- and 20th-century portrayals of Black leaders as inherently corrupt or incompetent.

Black, Indigenous, and Global Reclamation Movements - Struggles to preserve erased histories (Du Bois, Kenyatta, Zinn).

Reclaiming history also means confronting how classical education, as traditionally taught, has ignored or condemned non-white and non-male contributions. Scholars like Carter G. Woodson and projects like the 1619 Project and the Zinn Education Project aim to correct this by highlighting histories from the perspective of the oppressed. These efforts are met with organized opposition by conservative politicians and think tanks, which seek to restrict educational content that challenges national myths.

International examples reinforce the point: the Polish right-wing government censored the Museum of the Second World War for placing Polish suffering in a broader context, while in Kenya, Jomo Kenyatta’s anthropological work defended Kikuyu culture against colonial erasure. In Alabama, lawmakers threatened to defund the state archives for including LGBTQ history.

The Democratic Role of Historical Literacy
Civic compassion and democracy require understanding injustice.

The chapter concludes with a deeply personal reflection on the author’s own family history as Jewish refugees from fascist regimes. His father’s concept of “civic compassion”—the ability to imaginatively understand the lives of others—emerges as a guiding educational ideal. Compassion, he argues, must replace abstract calls for “unity,” especially in pluralistic societies.

Reclaiming history is ultimately presented as both a political act and a moral one. In the face of authoritarian mythmaking, reclaiming marginalized truths is a way to defend democratic values. By preserving the histories of those whom dominant narratives have erased, democratic education resists fascism and fosters the civic empathy needed to sustain political equality.

Epilogue

Education and the Fight for Freedom
Truth vs. propaganda as the heart of democratic survival.

The epilogue reinforces the central thesis of the book: that fascism survives on lies, myth-making, and the suppression of critical inquiry—and that education, journalism, and public knowledge are democracy’s strongest defenses. Stanley begins by drawing attention to Russia’s 2024 election, widely regarded as fraudulent, and asserts that the population’s acceptance of misinformation is itself a condition of their unfreedom. The manipulation of information and the banning of crucial concepts—such as structural racism, human rights, or climate change—is not just incidental to authoritarianism; it is foundational to its success.

Education, the author argues, is more than the transmission of facts. In a democracy, it is an exercise in agency and self-rule, offering the tools needed to question tradition rather than become enslaved to it. But authoritarians exploit moments when educational critique threatens entrenched myths. They crack down on schools and universities as subversive, fearing that open inquiry will expose the falsehoods upon which their power depends. The decline of state support for public education and rising tuition costs further alienate people from the institutions that could empower them.

Global Case Studies: Ukraine, Russia, the U.S.
Modern education wars in authoritarian and democratic contexts.

Stanley connects past fascist tactics with modern developments, including AI-generated misinformation and deepfakes that blur the line between fact and fiction. Without the capacity to distinguish truth from falsehood, democratic deliberation collapses. As in Myanmar, where misinformation runs unchecked due to the absence of a free press, the consequences of an eroded information ecosystem can be catastrophic.

Despite this grim assessment, Stanley insists that the struggle against authoritarianism is not new. He argues that the recurrence of these threats is evidence that we still live in a democracy—one worth defending. The resistance to fascist narratives takes place in classrooms, newsrooms, and protests. Educators and investigative journalists are the first to be targeted by authoritarian regimes precisely because of their role in sustaining public truth and democratic agency.

The author concludes with a personal note: as he prepares to lecture in Ukraine—where democratic education is literally under siege by an invading fascist regime—he underscores that the fight against authoritarianism is both global and local. Russian propaganda portrays Ukrainians as culturally illegitimate and historically invisible, providing ideological justification for war. This, he stresses, is why reclaiming truth in education is central to resisting fascism.

The epilogue closes on the eve of the American 2024 election. Stanley warns that authoritarianism in the U.S. may not come from without, but from within—a populist movement redefining American identity through false claims about capitalism, Christianity, and “American values.” The threat is real, but so too is the possibility of reclaiming a different American story: one rooted in democracy, equality, and mutual human recognition.

Democracy’s Last Line of Defense
Civic compassion, solidarity, and critical inquiry as tools of resistance.

Drawing from his own family’s history—descendants of Holocaust survivors, enslaved Americans, and colonized Kikuyu—Stanley ends with a call to protect the human bonds of empathy and civic compassion. These are the foundations of democratic resistance against fascism and the hope for a freer future.



Complete Book Synthesis: Education at the Front Line of Fascism and Democracy

At its core, How Fascism Works is not just a book about politics or history—it is a sustained argument that education is the decisive terrain upon which democracy is either fortified or dismantled. Across its chapters, the book shows how fascist and authoritarian movements use myths, lies, and historical distortions to mobilize hierarchies of value, weaken democratic solidarity, and ultimately create a populace incapable of acting freely. It also illustrates how democratic education—rooted in critical inquiry, shared historical understanding, and civic compassion—can be our most powerful defense.

1. The Architecture of Authoritarianism

The book begins by detailing the mechanisms through which authoritarian regimes and movements hollow out democracy from within. As shown in [Chapter 1], authoritarian leaders rarely announce their true intentions. Instead, they exploit democratic systems while slowly replacing truth with myth, institutions with loyalist puppets, and laws with norms of fear. Language becomes a tool of distortion rather than discourse, a means of controlling reality itself.

This trend is not uniquely American or Russian or even modern—it is a recurring pattern of history, as [Chapter 2] outlines through colonial education systems. Colonizers dehumanized entire populations by teaching them to view themselves as inferior. This psychic colonization served not only to entrench power but to disconnect the colonized from their own past, values, and identity.

2. National Myths and the Manufacturing of Innocence

The nationalist project, described in [Chapter 3], takes this one step further by crafting national identities rooted in innocence, exceptionalism, and grievance. Fascist movements depend on a mythology of a once-great nation betrayed by internal or external enemies—immigrants, minorities, intellectuals, or cosmopolitans. These myths justify exclusion and domination, often through the lens of religious or racial superiority, seen especially in American white Christian nationalism.

[Chapter 4] charts the trajectory from supremacist narratives into full-blown fascism, where these myths are not just rhetorical but mobilized into law, policy, and violence. Fascism doesn’t emerge suddenly—it creeps in through normalizing inequality, targeting pluralism, and casting dissent as betrayal.

3. Education as Both Target and Weapon

[Chapters 5] and 6 place education at the center of this ideological struggle. Far-right movements seek either to reshape education to serve myth (as in the case of classical education co-opted to support nationalist pride) or to destroy education altogether when it becomes too democratic and inclusive. The attack on public schools, teachers, and universities—especially those teaching about race, gender, or empire—is an attack on the very possibility of shared reality.

[Chapter 6], on classical education, reveals that even intellectual traditions rooted in ideals like reason, virtue, and liberty can be co-opted into hierarchies when they are taught as cultural inheritance rather than critical inquiry. The classical canon can serve as a weapon of exclusion or a tool of emancipation—its value depends on how it is taught and to whom it is accessible.

4. Reclaiming the Past to Secure the Future

[Chapter 7] makes clear that the struggle for historical truth is the struggle for democracy. Reclaiming erased histories—of the enslaved, the colonized, the marginalized—is not about guilt or resentment, but about restoring agency, dignity, and civic compassion. From W. E. B. Du Bois to the 1619 Project, from Kikuyu nationalism to queer archives in Alabama, the chapter underscores how authoritarianism fears memory. Reclaiming history interrupts myths of national purity and racial innocence—and it enables solidarity across difference.

This work is not abstract. It is institutional, generational, and often dangerous. It is also deeply hopeful. Education that builds civic friendship and the capacity to understand others becomes the cornerstone of a multi-racial democracy.

5. The Final Battleground: Truth vs. Myth

[The epilogue] ties these threads together with contemporary urgency. As authoritarianism rises around the globe—from Russia to Florida—democracies face both external threats and internal rot. The control of education, history, and language is not merely a cultural battle—it is the political battle.

To sustain democracy, we must resist authoritarian distortions of history and reality. We must reject neutrality as an empty myth and instead embrace education that takes moral stances, that cultivates compassion, and that helps people imagine worlds beyond inherited injustice.


Conclusion: A Democratic Education for a Democratic Future

The book ultimately insists that education is not peripheral to politics—it is the heart of politics. A citizenry that cannot distinguish truth from fiction, that is denied the ability to see itself and others in history, will not be capable of self-rule.

Fascism and authoritarianism begin by reshaping how people understand themselves and their past. But so does democracy. To defend one, we must commit to teaching the truth, practicing civic compassion, and preparing new generations not for obedience—but for judgment, dissent, and solidarity.

That is the mission of democratic education. And that, Stanley argues, is what is at stake.



Autocracy, Inc - The Dictators Who Want to Run the World


Dictators are Less Interested in Ideological Alliances and More Interested in Helping Each Other Stay Powerful

We think we know what an autocratic state looks like: There is an all-powerful leader at the top. He controls the police. Police threaten the people with violence. There are evil collaborators, and
maybe some brave dissidents. But in the 21st century, that bears little resemblance to reality.

Nowadays, autocracies are - underpinned not by one dictator, but by - sophisticated networks composed of;

/ Kleptocratic financial structures, / Surveillance technologies, and / Professional propagandists,

- all of which operate across multiple regimes
    from China to Russia to Iran;

  • Corrupt Companies - in one country do business
    with corrupt companies in another.
  • Police - in one country can arm and train
    the police in another.
  • Propagandists - share resources and themes,
    pounding home the same messages about the
    weakness of democracy and the evil of America.

International condemnation and economic sanctions cannot move the autocrats. Even popular opposition movements, from Venezuela to Hong Kong to Moscow, don't stand a chance.

The members of Autocracy, Inc, aren't linked by a unifying
ideology, like communism, but rather a common
desire for
power, wealth, and impunity.

In this urgent treatise, which evokes George Kennan's essay calling for "containment" of the Soviet Union, Anne Applebaum calls for the democracies to fundamentally reorient their policies to fight a new kind of threat.

https://amazon.com/Autocracy-Inc-Dictators-Want-World/
https://www.anneapplebaum.com/



The Scariest Thing Dictators Are Doing Now: Working Together

The recent ascendance of global authoritarianism has produced many studies of strongmen, their cults of personality, and the way they use propaganda, violence and other tools of iron rule. Historian and journalist - Anne Applebaum - has long chronicled the devastation of past authoritarian regimes as well as the threats we face in the present, in books such as the Pulitzer Prize-winning “Gulag” (2003) and “Twilight of Democracy” (2020).

Her new book - Autocracy, Inc.: The Dictators Who Want to Run the World, takes a different approach than most - looking at - the connections among authoritarian regimes that “opportunistically work together toward their common goal: damaging democracies and democratic values, inside
their own countries and around the world.”

Applebaum argues that dictators like those in Iran, Venezuela, China and Russia differ from despots of earlier ages because their partnerships are born less from ideological commonalities than from “a ruthless, single-minded determination to preserve their personal wealth and power.” Applebaum rightly places kleptocratic institutionalized thievery at the center of her analysis. “To stay in power, modern autocrats need to be able to take money and hide it without being bothered by political institutions that encourage transparency, accountability, or public debate,” she writes. “The money, in turn, helps them shore up the instruments of repression.”

The “Inc.” in her title gestures at those financial priorities. “Governance” becomes a source of illicit wealth for ruling elites (as when Putin plunders Gazprom, the state-owned gas giant, and other entities and exfiltrates the money to offshore accounts), and “foreign policy” prioritizes the deals that keep that wealth flowing. In “mafia states” like North Korea and Russia, organized crime — here meaning crime organized by the government — is the primary activity.

The book explores the many ways autocrats collaborate to keep themselves collectively in power. Repression, indoctrination and thievery are the focus of their joint ventures. They often arm one another (Venezuela gets weapons from China, and Russia gets weapons from Iran and Turkey) and collaborate on acts of violence against exiled dissidents. Regimes also work together through mutual propaganda, whether it is China offering a boost to the state-controlled Russia Today or Russian troll farms amplifying the messages of far-right governments and parties abroad. Such networks have resulted in the standardization of talking points about demographic threats from non-White immigrants and Muslims, and the threat posed to tradition by LGBTQ+ individuals. “Antidemocratic rhetoric has gone global,” Applebaum writes.

These intertwined autocratic enterprises collectively aspire to take down the democratic international order, which levies punishments against them that include economic sanctions, anti-corruption legislation, embargoes and International Criminal Court rulings. These practices can restrict state theft, curb trade and travel, and freeze external funding, potentially causing popular unrest at home. Applebaum discusses how China and Russia, in particular, seek to “rewrite the rules of the international system” to discredit threatening ideas promoting human rights and political rights, along with democratic notions of accountability, transparency and solidarity.

These autocrats have adopted the buzzword “multipolarity” to frame the emerging autocratic international order, and the term pervades earnest-seeming talk by Chinese, Venezuelans, Iranians and Russians about “the right to development,” “mutual respect,” “sovereignty” and “self-determination.” Multipolarity positions these murderous regimes — even Russia, despite its war of occupation in Ukraine — as crusaders for justice against globalist manipulations and democratic imperialism, with America the ringleader to be defeated.

https://msn.com/...the-scariest-thing-dictators-are-doing-now-working-together/
https://washingtonpost.com/.../autocracy-inc-anne-applebaum-review/
https://www.anneapplebaum.com/


Brothers in Arms or Just Good Friends?

...Applebaum fails to make the case that these autocracies are planning a joint confrontation with Western powers, but she does present an eye-opening investigation into the ties that bind them together. The crucial tie is money, hence the book’s title, Autocracy, Inc.

  • Autocrats use state power to extract resources from their own people and from every contract they sign with each other, with the money going into their own private pockets.
  • They collaborate with each other, laundering each other’s dirty money and sheltering ill-gotten gains in each other’s financial institutions.
  • Corrupt, state-controlled companies in one dictatorship do business with corrupt, state-controlled companies in another.
  • They sell each other the most advanced technologies of repression in an attempt to control the internet and
    their citizens.

Applebaum’s inventory of these relationships is thorough and revealing, but here too the differences between autocracies are important. Putin has never run a concerted campaign against corruption within his regime. The occasional defenestration of only the most spectacular crooks is his modus operandi. In China, Xi since 2012 has taken on his entire party cadre in his attempts to root out corruption in local and regional party offices. In Russia, corruption is the essence of the regime, while in China it is an abuse which the regime struggles to control.

Western democracies are doing their level best to exploit these divergences and keep the ‘axis of resistance’ divided. Western companies are reducing their exposure to authoritarian markets, and Western governments are repenting at leisure for their role, wittingly or unwitting, in helping authoritarian regimes consolidate their power. Applebaum offers an eloquent indictment of Western collusion in the creation of these autocracies: ‘When Americans condemn Russian, Ukrainian, or post-Soviet corruption, they rarely reckon with the role their fellow citizens have played, or are still playing, in enabling it.’ Instead of achieving ‘change through trade’, as the Germans hoped after 1989, the West’s economic engagement with the emerging autocracies of Russia and China benefited local oligarchs, while entrenching and enriching party bosses. Instead of furthering democracy, capitalism helped fund and consolidate authoritarianism throughout Eurasia. While Western leaders were lecturing Putin about the benefits of democracy, he was pocketing handsome sums from his deals with German businessmen. No wonder, Applebaum writes, the Russian leader sees us as hypocrites: ‘By the time Putin became president, he was well acquainted with the double standards of Western democracies, which preached liberal values at home but were very happy to help build illiberal regimes everywhere else.’

https://literaryreview.co.uk/brothers-in-arms-or-just-good-friends


Former President Donald Trump, at a rally in Chesapeake, Va., praised Russia, China, and North Korea, suggesting a smart president could make these countries thrive. Trump often lauds dictators like Vladimir Putin, Xi Jinping, and Kim Jong Un, viewing them as an alliance he would support if reelected. This perspective aligns with his pattern of admiring strongman leaders, whom he believes can be positively influenced by a capable U.S. president.

Historian Anne Applebaum, in her book "Autocracy, Inc.: The Dictators Who Want to Run the World," explores the rise of modern authoritarian regimes. Applebaum highlights how contemporary dictators differ from their predecessors by prioritizing personal wealth and power over ideological commitments. She argues that these regimes collaborate to undermine democracies globally, using propaganda, violence, and other repressive tools to maintain control. Applebaum's analysis centers on kleptocracy, where autocrats need to siphon and hide money to sustain their power, free from political oversight.

Applebaum's book details how autocrats from countries like Iran, Venezuela, China, and Russia work together to perpetuate their rule. These regimes often assist each other with weapons and collaborate on suppressing dissent, both domestically and internationally. Their mutual propaganda efforts amplify anti-democratic rhetoric and standardize talking points against non-White immigrants, Muslims, and LGBTQ+ individuals. This coordinated effort aims to dismantle the democratic international order that imposes sanctions and restrictions on authoritarian regimes.

The book also examines how these autocracies frame themselves as defenders of justice against globalist manipulation, using terms like "multipolarity" to position themselves against democratic imperialism, with the United States as the primary antagonist. Applebaum acknowledges that while modern autocrats prioritize financial gain, historical examples, such as the collaboration between Italian fascists and Soviet communists, show that profit-driven collusion among dictators is not entirely new. She emphasizes that today's autocracies are supported by transnational networks, yet individual strongmen like Putin still play a crucial role in maintaining these structures.

Applebaum calls for a united front among democratic nations to combat autocratic behaviors, emphasizing the need to enforce sanctions, counter propaganda, and address the complicity of democratic countries in enabling these regimes. She points out that wealth managers, lawyers, and PR firms in democracies, especially in the U.S. and Britain, facilitate kleptocratic activities. Trump, while not the main focus of her book, represents the transactional mentality of these autocrats, suggesting that his re-election could further entrench autocratic influences in America.

https://www.washingtonpost.com/books/2024/07/14/autocracy-inc-anne-applebaum-review/


Book Excerpt - The Introduction
https://www.anneapplebaum.com/

All of us have in our minds a cartoon image of an autocratic state. There is a bad man at the top. He controls the army and the police. The army and the police threaten the people with violence. There are evil collaborators, and maybe some brave dissidents.

But in the twenty-first century, that cartoon bears little resemblance to reality. Nowadays, autocracies are run not by one bad guy but by sophisticated networks relying on kleptocratic financial structures, a complex of security services—military, paramilitary, police—and technological experts who provide surveillance, propaganda, and disinformation. The members of these networks are connected not only to one another within a given autocracy but also to networks in other autocratic countries, and sometimes in democracies too. Corrupt, state-controlled companies in one dictatorship do business with corrupt, state-controlled companies in another. The police in one country may arm, equip, and train the police in many others. The propagandists share resources—the troll farms and media networks that promote one dictator’s propaganda can also be used to promote another’s—as well as themes: the degeneracy of democracy, the stability of autocracy, the evil of America.

This is not to say that there is some secret room where bad guys meet, as in a James Bond movie. Nor is our conflict with them a black-and-white, binary contest, a “Cold War 2.0.” Among modern autocrats are people who call themselves communists, monarchists, nationalists, and theocrats. Their regimes have different historical roots, different goals, different aesthetics. Chinese communism and Russian nationalism differ not only from each other but from Venezuela’s Bolivarian socialism, North Korea’s Juche, or the Shia radicalism of the Islamic Republic of Iran. All of them differ from the Arab monarchies and others—Saudi Arabia, the Emirates, Vietnam—which mostly don’t seek to undermine the democratic world. They also differ from the softer autocracies and hybrid democracies, sometimes called illiberal democracies—Turkey, Singapore, India, the Philippines, Hungary—which sometimes align with the democratic world and sometimes don’t. Unlike military or political alliances from other times and places, this group operates not like a bloc but rather like an agglomeration of companies, bound not by ideology but rather by a ruthless, single-minded determination to preserve their personal wealth and power: Autocracy, Inc.

Instead of ideas, the strongmen who lead Russia, China, Iran, North Korea, Venezuela, Nicaragua, Angola, Myanmar, Cuba, Syria, Zimbabwe, Mali, Belarus, Sudan, Azerbaijan, and perhaps three dozen others share a determination to deprive their citizens of any real influence or public voice, to push back against all forms of transparency or accountability, and to repress anyone, at home or abroad, who challenges them. They also share a brutally pragmatic approach to wealth. Unlike the fascist and communist leaders of the past, who had party machines behind them and did not showcase their greed, the leaders of Autocracy, Inc., often maintain opulent residences and structure much of their collaboration as for-profit ventures. Their bonds with one another, and with their friends in the democratic world, are cemented not through ideals but through deals—deals designed to take the edge off sanctions, to exchange surveillance technology, to help one another get rich.

Autocracy, Inc., also collaborates to keep its members in power. Alexander Lukashenko’s unpopular regime in Belarus has been criticized by multiple international bodies—the European Union, the Organization for Security and Co-operation in Europe—and shunned by its European neighbors. Many Belarusian goods cannot be sold in the United States or the EU. The national airline, Belavia, cannot fly to European countries. And yet, in practice, Belarus is not isolated at all. More than two dozen Chinese companies have invested money in Belarus, even building a China-Belarus Industrial Park, modeled on a similar project in Suzhou. Iran and Belarus exchanged high-level diplomatic visits in 2023. Cuban officials have expressed solidarity with Lukashenko at the UN. Russia offers markets, cross-border investment, political support, and probably police and security services too. In 2020, when Belarusian journalists rebelled and refused to report a false election result, Russia sent Russian journalists to replace them. In return, Belarus’s regime has allowed Russia to base troops and weapons on its territory and to use those assets to attack Ukraine.

Venezuela is also, in theory, an international pariah. Since 2008, the United States, Canada, and the European Union have ramped up sanctions on Venezuela in response to the regime’s brutality, drug smuggling, and links to international crime. Yet President Nicolás Maduro’s regime receives loans from Russia, which also invests in Venezuela’s oil industry, as does Iran. A Belarusian company assembles tractors in Venezuela. Turkey facilitates the illicit Venezuelan gold trade. Cuba has long provided security advisers and security technology to its counterparts in Caracas. Chinese-made water cannons, tear-gas canisters, and shields were used to crush street protesters in Caracas in 2014 and again in 2017, leaving more than seventy dead, while Chinese-designed surveillance technology is used to monitor the public too. Meanwhile, the international narcotics trade keeps individual members of the regime, along with their entourages and families, well supplied with Versace and Chanel.

The Belarusian and Venezuelan dictators are widely despised within their own countries. Both would lose free elections, if such elections were ever held. Both have powerful opponents: the Belarusian and the Venezuelan opposition movements have been led by a range of charismatic leaders and dedicated grassroots activists who have inspired their fellow citizens to take risks, to work for change, to come out onto the streets in protest. In August 2020, more than a million Belarusians, out of a population of only ten million, protested in the streets against stolen elections. Hundreds of thousands of Venezuelans repeatedly participated in protests across the country too.

If their only enemies had been the corrupt, bankrupt Venezuelan regime or the brutal, ugly Belarusian regime, these protest movements might have won. But they were not fighting autocrats only at home; they were fighting autocrats around the world who control state companies in multiple countries and who can use them to make investment decisions worth billions of dollars. They were fighting regimes that can buy security cameras from China or bots from St. Petersburg. Above all, they were fighting against rulers who long ago hardened themselves to the feelings and opinions of their countrymen, as well as the feelings and opinions of everybody else. Autocracy, Inc., offers its members not only money and security but also something less tangible: impunity.

The conviction, common among the most committed autocrats, that the outside world cannot touch them—that the views of other nations don’t matter and that no court of public opinion will ever judge them—is relatively recent. Once upon a time the leaders of the Soviet Union, the most powerful autocracy in the second half of the twentieth century, cared deeply about how they were perceived around the world. They vigorously promoted the superiority of their political system, and they objected when it was criticized. They at least paid lip service to the aspirational system of norms and treaties set up after World War II, with its language about universal human rights, the laws of war, and the rule of law more generally. When the Soviet premier Nikita Khrushchev stood up in the United Nations and banged his shoe on the table, as he famously did in the General Assembly in 1960, it was because a Filipino delegate said that Soviet-occupied Eastern Europe had been “deprived of political and civil rights” and “swallowed up by the Soviet Union.” Khrushchev felt it was important to object. Even in the early part of this century, most dictatorships hid their true intentions behind elaborate, carefully manipulated performances of democracy.

Today, the members of Autocracy, Inc., no longer care if they or their countries are criticized or by whom. Some, like the leaders of Myanmar and Zimbabwe, don’t stand for anything beyond self-enrichment and the desire to remain in power, and so can’t be embarrassed. The leaders of Iran confidently discount the views of Western infidels. The leaders of Cuba and Venezuela treat criticism from abroad as evidence of the vast imperial plot organized against them. The leaders of China and Russia have spent a decade disputing the human rights language long used by international institutions, successfully convincing many around the world that the treaties and conventions on war and genocide—and concepts such as “civil liberties” and “the rule of law”—embody Western ideas that don’t apply to them.

Impervious to international criticism, modern autocrats feel no shame about the use of open brutality. The Burmese junta does not hide the fact that it has murdered hundreds of protesters, including young teenagers, on the streets of Rangoon. The Zimbabwean regime harasses opposition candidates in plain sight during farcical fake elections. The Chinese government boasts about its destruction of the popular democracy movement in Hong Kong and its “anti-extremist” campaign—involving mass arrests and concentration camps for thousands of Muslim Uighurs—in Xinjiang. The Iranian regime does not conceal its violent repression of Iranian women.

At the extremes, such contempt can devolve into what the international democracy activist Srdja Popovic has called the “Maduro model” of governance, after the current leader of Venezuela. Autocrats who adopt it are “willing to see their country enter the category of failed states,” he says—accepting economic collapse, endemic violence, mass poverty, and international isolation if that’s what it takes to stay in power. Like Maduro, Presidents Bashir al-Assad in Syria and Lukashenko in Belarus seem entirely comfortable ruling over collapsed economies and societies. These kinds of regimes can be hard for the inhabitants of democracies to understand, because their primary goal is not to create prosperity or enhance the well-being of citizens. Their primary goal is to stay in power, and to do so, they are willing to destabilize their neighbors, destroy the lives of ordinary people, or—following in the footsteps of their predecessors—even send hundreds of thousands of their citizens to their deaths.

In the twentieth century, the autocratic world was no more unified than it is today. Communists and fascists went to war with each other. Sometimes communists fought communists too. But they did have common views about the political system that Lenin, the founder of the Soviet state, referred to sneeringly as “bourgeois democracy,” which he called “restricted, truncated, false, and hypocritical, a paradise for the rich and a snare and deception for the exploited, for the poor.” “Pure democracy” he wrote, was “the mendacious phrase of a liberal who wants to fool the workers.” As the leader of what was originally a tiny political faction, Lenin was, unsurprisingly, dismissive of the idea of free elections too: “Only scoundrels and simpletons can think that the proletariat must first win a majority in elections carried out under the yoke of the bourgeoisie…. This is the height of stupidity.”

The founders of fascism, although bitterly opposed to Lenin’s regime, were equally dismissive about their democratic opponents. Mussolini, the Italian leader whose movement coined the words “fascism” and “totalitarianism,” mocked liberal societies as weak and degenerate. “The liberal state is destined to perish,” he predicted in 1932. “All the political experiments of our day are anti-liberal.” He also flipped the definition of “democracy,” defining the Italian and German dictatorships as “the greatest and soundest democracies which exist in the world today.” Hitler’s critique of liberalism followed the same pattern. He wrote in Mein Kampf that parliamentary democracy is “one of the most serious signs of decay in mankind” and declared that it is not “individual freedom which is a sign of a higher level of culture but the restriction of individual freedom,” if carried out by a racially pure organization.

As early as 1929, Mao Zedong, who later became the dictator of the People’s Republic of China, also warned against what he called “ultra-democracy,” because “these ideas are utterly incompatible with the fighting tasks of the proletariat”—a statement later reproduced in his Little Red Book. One of the founding documents of the modern Myanmar regime, a 1962 memo titled “The Burmese Way to Socialism,” contains a tirade against elected legislatures: “Burma’s ‘parliamentary democracy’ has not only failed to serve our socialist development but also, due to its very inconsistencies, defects, weaknesses and loopholes, its abuses and the absence of a mature public opinion, lost sight of and deviated from the socialist aims.”

Sayyid Qutb, one of the intellectual founders of modern radical Islam, borrowed both the communist belief in a universal revolution and the fascist belief in the liberating power of violence. Like Hitler and Stalin, he argued that liberal ideas and modern commerce posed a threat to the creation of an ideal civilization—in this case, Islamic civilization. He built an ideology around opposition to democracy and individual rights, crafting a cult of destruction and death. The Iranian scholars and human rights activists Ladan and Roya Boroumand have written that Qutb imagined that an “ideologically self-conscious, vanguard minority” would lead a violent revolution in order to create an ideal society, “a classless one where the ‘selfish individual’ of liberal democracies would be banished and the ‘exploitation of man by man’ would be abolished. God alone would govern it through the implementation of Islamic law (shari’a).” This, they write, was “Leninism in Islamist dress.”

Modern autocrats differ in many ways from their twentieth-century predecessors. But the heirs, successors, and imitators of these older leaders and thinkers, however varied their ideologies, do have a common enemy. That enemy is us.

To be more precise, that enemy is the democratic world, “the West,” NATO, the European Union, their own, internal democratic opponents, and the liberal ideas that inspire all of them. These include the notion that the law is a neutral force, not subject to the whims of politics; that courts and judges should be independent; that political opposition is legitimate; that the rights to speech and assembly can be guaranteed; and that there can be independent journalists and writers and thinkers who are capable of being critical of the ruling party or leader while at the same time remaining loyal to the state.

Autocrats hate these principles because they threaten their power. If judges and juries are independent, then they can hold rulers to account. If there is a genuinely free press, journalists can expose high-level theft and corruption. If the political system empowers citizens to influence the government, then citizens can eventually change the regime.

Their enmity toward the democratic world is not merely some form of traditional geopolitical competition, as “realists” and so many international relations strategists still believe. Their opposition rather has its roots in the very nature of the democratic political system, in words like “accountability,” “transparency,” and “democracy.” They hear that language coming from the democratic world, they hear the same language coming from their own dissidents, and they seek to destroy them both. Their own rhetoric makes this clear. In 2013, as Xi Jinping was beginning his rise to power, an internal Chinese memo known, enigmatically, as Document Number Nine or, more formally, as the “Communiqué on the Current State of the Ideological Sphere,” listed the “seven perils” faced by the Chinese Communist Party (CCP). Western constitutional democracy led the list, followed by “universal values,” media independence and civic participation, as well as “nihilist” criticism of the Communist Party. The now-infamous document concluded that “Western forces hostile to China,” together with dissidents inside the country, “are still constantly infiltrating the ideological sphere.” The document went on to instruct party leaders to push back against these ideas and to control them in public spaces, above all on the internet, wherever they found them.

Since at least 2004, the Russians have focused on the same set of threats. In that year, Ukrainians staged a popular revolt, known as the Orange Revolution—the name came from the orange T-shirts and orange flags of the protesters—against a clumsy attempt to steal a presidential election. The angry intervention of the Ukrainian public into what was meant to have been a carefully manipulated, orchestrated victory for Viktor Yanukovych, a pro-Russian candidate directly supported by Putin himself, profoundly unnerved the Russians, especially since a similarly unruly protest movement in Georgia had brought a pro-European politician, Mikheil Saakashvili, to power the year before. Shaken by those two events, Putin put the bogeyman of “color revolution” at the center of Russian propaganda. Civic protest movements are always described as “color revolutions” in Russia and as the work of outsiders. Popular leaders are always said to be foreign puppets. Anticorruption and pro-democracy slogans are linked to chaos and instability. In 2011, a year of mass protest against a manipulated election in Russia itself, Putin evoked the Orange Revolution with real bitterness, describing it as a “well-tested scheme for destabilizing society” and accusing the Russian opposition of “transferring this practice to Russian soil,” where he feared a similar popular uprising intended to remove him from power.

He was wrong; there was no “scheme” that was “transferred.” Public discontent in Russia, like public discontent in China, simply had nowhere to express itself except through street protest. Putin’s opponents had no legal means to remove him from power. Critics of the regime talk about democracy and human rights in Russia because it reflects their experience of injustice, and not only in Russia. The protests that led to democratic transitions in the Philippines, Taiwan, South Africa, South Korea, Myanmar, and Mexico; the “people’s revolutions” that washed across central and Eastern Europe in 1989; the Arab Spring in 2011; and the Hong Kong protests of 2019–20 were all begun by people who had experienced injustice at the hands of the state.

This is the core of the problem: the leaders of Autocracy, Inc., know that the language of transparency, accountability, justice, and democracy will always appeal to some of their own citizens. To stay in power they must undermine those ideas, wherever they are found.

On February 24, 2022, Russia launched a full-scale war against Ukraine, the first full-scale kinetic battle in the struggle between Autocracy, Inc., and what might loosely be described as the democratic world. Russia plays a special role in the autocratic network, both as the inventor of the modern marriage of kleptocracy and dictatorship and as the country now most aggressively seeking to upend the status quo. The invasion was planned in that spirit. Putin hoped not only to acquire territory, but also to show the world that the old rules of international behavior no longer hold.

From the very first days of the war, Putin and the Russian security elite ostentatiously demonstrated their disdain for the language of human rights, their disregard for the laws of war, their scorn for international law and for treaties they themselves had signed. They arrested public officials and civic leaders: mayors, police officers, civil servants, school directors, journalists, artists, museum curators. They built torture chambers for civilians in most of the towns they occupied in southern and eastern Ukraine. They kidnapped thousands of children, ripping some away from their families, removing others from orphanages, gave them new “Russian” identities, and prevented them from returning home to Ukraine. They deliberately targeted emergency workers. Brushing aside the principles of territorial integrity that Russia had accepted in the United Nations Charter and the Helsinki Accords, Putin announced, in the summer of 2022, that he would annex territory that his army did not even control. Occupying forces stole and exported Ukrainian grain and “nationalized” Ukrainian factories and mines, handing them over to Russian businessmen close to Putin, making a mockery of international property law as well.

These acts were not collateral damage or accidental side effects of the war. They were part of a conscious plan to undermine the network of ideas, rules, and treaties that had been built into international law since 1945, to destroy the European order created after 1989, and, most important, to damage the influence and reputation of the United States and its democratic allies. “This is not about Ukraine at all, but the world order,” said Sergei Lavrov, the Russian foreign minister, soon after the war began. “The current crisis is a fateful, epoch-making moment in modern history. It reflects the battle over what the world order will look like.”

Putin thought that he would get away with these crimes and win quickly, both because he knew very little about modern Ukraine, which he believed would not defend itself, and because he expected the democracies to bow to his wishes. He assumed that the deep political divisions in the United States and Europe, some of which he had actively encouraged, would incapacitate the leaders. He reckoned that the European business community, some of which he had long courted, would demand a resumption of Russian trade.

Decisions taken in Washington, London, Paris, Brussels, Berlin, and Warsaw—not to mention Tokyo, Seoul, Ottawa, and Canberra—in the wake of the 2022 invasion initially proved Putin wrong. The democratic world quickly imposed harsh sanctions on Russia, froze Russian state assets, and removed Russian banks from international payment systems. A consortium of more than fifty countries provided arms, intelligence, and money to the Ukrainian government. Sweden and Finland, both countries that had maintained political neutrality for decades, decided to join NATO. Olaf Scholz, the German chancellor, declared his country had come to a Zeitenwende, a “turning point,” and agreed to contribute German weapons to a European war for the first time since 1945. The American president, Joe Biden, described the moment during a speech in Warsaw as a test for America, for Europe, and for the transatlantic alliance.

“Would we stand up for the sovereignty of nations?” Biden asked. “Would we stand up for the right of people to live free from naked aggression? Would we stand up for democracy?”

Yes, he concluded, to loud applause: “We would be strong. We would be united.”

But if Putin had underestimated the unity of the democratic world, the democracies also underestimated the scale of the challenge. Like the democracy activists of Venezuela or Belarus, they slowly learned that they were not merely fighting Russia in Ukraine. They were fighting Autocracy, Inc.

Xi Jinping had signaled his support for Russia’s illegal invasion before it began, issuing a joint statement with the Russian president on February 4, less than three weeks before the first bombs fell on Kyiv. Anticipating American and European outrage, the two leaders declared in advance their intention to ignore any criticism of Russian actions, and especially anything that resembled “interference in the internal affairs of sovereign states under the pretext of protecting democracy and human rights.” Although Xi never shared the Russian leader’s obsession with the destruction of Ukraine, and although the Chinese seemed eager to avoid nuclear escalation, they refused to criticize Russia directly as the war dragged on. Instead, they profited from the new situation, bought Russian oil and gas at low prices, and quietly sold defense technology to Russia too.

They were not alone. As the war progressed, Iran exported thousands of lethal drones to Russia. North Korea supplied ammunition and missiles. Russian client states and friends in Africa, including Eritrea, Zimbabwe, Mali, and the Central African Republic, backed Russia at the UN and elsewhere. From the very early days of the war, Belarus allowed Russian troops to use its territory, including roads, railway lines, and military bases. Turkey, Georgia, Kyrgyzstan, and Kazakhstan, all illiberal states with transactional ties to the autocratic world, helped the Russian defense industry evade sanctions and import machine tools and electronics. India took advantage of lowered prices and bought Russian oil.

By the spring of 2023, Russian officials had become more ambitious. They began to discuss the creation of a Eurasian digital currency, perhaps based on blockchain technology, to replace the dollar and diminish American economic influence around the world. They also planned to deepen their relationship with China, to share research into artificial intelligence and the Internet of Things. The ultimate purpose of all this activity was never in doubt. A leaked document describing these discussions summed them up by echoing Lavrov’s words: Russia should aim “to create a new world order.”

That goal is widely shared. Shored up by the technologies and tactics they copy from one another, by their common economic interests, and above all by their determination not to give up power, the autocracies believe that they are winning. That belief—where it came from, why it persists, how the democratic world originally helped consolidate it, and how we can now defeat it—is the subject of this book.

More, Chapter 1 excerpt here;
https://penguinrandomhouse.com/...autocracy-inc-by-anne-applebaum/
https://www.anneapplebaum.com/

Erasing History - Jason Stanley

- How Fascists Rewrite the Past to Control the Future | Introduction | ChatGPT Chapter Summary | ChatGPT Book Synthesis | ...