by Carlus Hudson
Although the study of social movements has shown that state institutions are not the only vehicles for societal change, the political forces which emanate from civil society and challenge state authority require theorisation. Near the end of his life, in 1967 Theodor Adorno conceptualised the post-1945 far right as a potent movement with social and cultural attitudes spread widely in West German society and still capable of attracting mass political support. Nazism’s defeat in 1945, the partitioning of Germany and the process and legacy of denazification kept the re-emergence of a similar threat at bay, but the ideology did not disappear. By rejecting a monocausal social-psychological explanation of post-war fascism, Adorno also rejects the pessimistic idea of it as something that people must accept as an inevitable part of living in modern and democratic societies.
Anti-fascists have the agency to change society for the better and they have used it for as long as fascism has existed. Fascist street movements in the UK were defeated in the 1930s and again in 1970s by anti-fascists who mobilised against them in larger numbers at counter-demonstrations. Students took anti-fascism into the National Union of Students (NUS) by voting for the ‘no platform’ policy at the April 1974 conference. The aim of the policy, which built on earlier anti-fascist praxis and has returned in different forms since then, is to deny spaces in student unions to the ideas espoused by fascists and racists, thereby making them less mainstream and limiting the size of the audience reachable by fascist and racist ideologues. By no platforming, students were able to use their unions instrumentally to counter the influence of the extreme right. They were driven by moral revulsion at fascism and racism, a near-universal positive commitment to democratic freedom in society, and in smaller numbers commitments to anti-fascism and anti-racism as social movements and to left-wing politics.
The same tactics were later used against homophobic, sexist, and transphobic speakers. Evan Smith’s critically acclaimed study of ‘no platform’ historicises the tactic’s use in the contexts of anti-fascism in Britain and contemporary fear on the right, which he argues is unfounded, for free speech on campuses. Three essential points can be made from Smith’s study about what ‘no platform’ is. Firstly, it is a political decision made against a particular person or group of people. Secondly, those decisions rely on the judgement of the validity of specific demands for restrictions on free speech. Thirdly, ‘no platform’ is a specific type of restriction on free speech that is set apart from the functionally synchronous restrictions put in place by national governments.
Governments have legislated limitations on free speech and protections on citizens’ rights to express it in a variety of ways. Free speech is not immutable because political dissidents occupy a contradictory space that leaves them permanently open as targets of state repression and targets of co-optation in the repression of the other. Marxist and anarchist theorists of fascism before 1945 conceptualised it in similar terms to their analyses of states, societies and ideologies: historical formations driven by class interests. As a researcher of student activism, I notice how little can be found in their perspectives about student unions compared to united and popular fronts, revolutionary unions, and vanguard parties. Students’ involvement in political activities and adherence to different ideologies is well-documented. It suggests that student unions affiliated to universities remained peripheral in the organising activities and theoretical interventions of the interwar left.
Meanwhile, the growth of free speech as a talking point for the right is unexpected judging by the norm in European and North American history, because of the state repression and censorship that accompanied reaction to political revolutions from the seventeenth to the late twentieth century. While there is no reason to imagine this as any different from state repression outside of European and North American contexts, this chronology can be extended into the twenty-first century with consideration of the rise of new authoritarian governments in Poland, Hungary and Russia. In the twentieth century the British government put limits on the freedom of speech to espouse extreme and hateful views using the Public Order Act 1936 and the Race Relations Acts passed in 1965, 1968 and 1975, but as Copsey and Ramamurthy have shown it has been anti-fascist and anti-racist movements rather than government legislation that has most to counter fascism and racism. In the late 1960s and 1970s, when the National Front (UK) was at the height of its popularity posed a danger with the possibility of winning seats in local elections, it turned its hatred on Black and Asian immigrants under a thin veneer of populist opposition to immigration and criminality. It added Black and Asian people to Nazism’s older enemies—Jews, communists, the Romani, and LGBT people—while it kept its ideological core out of public view.
The brief and limited success of the National Front (UK) can be read patriotically as an aberration or an anomaly in a society that was utterly hostile and inhospitable to it. In this view, civil society would eventually have defeated the National Front without the help of anti-fascists or any compromise on free speech at universities. One problem with that interpretation is the racialisation of religious communities after the September 11 attacks in 2001 and the initiation of the War on Terror. Anti-Zionism, the broad-brush term for opposition to Israel, includes anything from criticism of Israel’s treatment of Palestinians on human rights grounds to opposition to Israel’s existence as a country. Left-wing anti-Zionism has received more attention in research about student activism than the anti-Zionism of the extreme right. NUS leaders opposed left-wing anti-Zionist uses of ‘no platform’ in the 1970s, when it was introduced to student unions.
After the September 11 attacks, anti-Zionism drew renewed criticism but with greater emphasis on Islamism. Pierre-Andre Taguieff explained the growth of a new type of European anti-Semitism in those terms. In the popular press, a debate about Islamism spilled over into Islamophobic racism. For example, the printing in Charlie Hebdo and Jyllands-Posten of the Mohammed cartoons were acts of mainstreaming Islamophobia in France and Denmark that supported moral panic about Islam. The attack in France on Charlie Hebdo in 2015 had a chilling effect on free speech by contributing to a political climate where it became impossible for ‘those who felt unfairly targeted’ to respond and be heard.
Understanding the problem of Muslims being shut out of debates about them, and of being transformed into a debateable question in the first place, requires a consideration of counter-terrorism measures that have marginalised Muslims. In England and Wales, the regulation of charities and the government’s Prevent duty which covers the whole of the UK have added such pressures to the free speech of Muslim students and workers at universities. The positioning of the presence of Muslims in majority White and Christian countries by non-Muslims as a question of cultural compatibility instead of Islamophobia as a racism morally equivalent to anti-Semitism makes it harder for multiculturalism to function there. That said, explanations of the racialisation of religious minorities are incoherent without analysing race. The number of examples that could be given to prove why restrictions on freedom of speech are too harsh in some instances but not harsh enough in others are practically without limit. Anti-fascists who also consider themselves to be communists or anarchists support the administration of justice in ways that are radically different from those in our own societies but which are nonetheless constructed on the same principles that adherents of liberal democracy follow, including freedom of speech. The same statement descends into nakedly racist prejudice when it is used to refer to racialised religious communities.
Free speech is at the centre of a cultural conflict. The first two decades of the twenty-first century saw a world economic crisis and the growth of populism and authoritarianism on the right, which according to Francis Fukuyama capitalised on the need for social recognition felt by resentful supporters. As economic inequality grew, identity politics showed an alternative way for people to articulate difference. Identity politics itself changed little through these processes. For example, a prevailing idea among American conservatives is that universities and colleges, like other levels of the education system and other sectors of civil society, are dominated by a left that threats freedom of speech. Dennis Prager sets the stage for a battle for liberal opinion between the left and, he argues, the centre’s natural allies on the conservative right. His views about universities should not be decontextualised from his commentary on religion. In his book written with Joseph Telushkin, Prager explains anti-Semitism using a history of it and an engagement with Jewish identity. They acknowledge the influence of Taguieff’s research on their taking anti-Semitism more seriously as a tangible threat to Jews. Opposing Anti-Semitism and anti-Zionism, which they barely distinguish, is a key part of their argument. From another perspective, in his defence of classical liberalism, Fukuyama dedicates a chapter to discussing the global challenges in the twenty-first century to the principle of protecting freedom of speech. One argument he makes is that critical theory and identity politics, when they appear together in the contexts of free speech in higher education and the arts, mistakenly give too much importance to language as an interpersonal mode of political power and structural violence instead of the main targets of leftist critique: the coercive function of institutions and physical violence, capitalism and the state. With universities engaging with a wider definition of what constitutes harm than they have in the past, the parameters for unacceptable speech have widened too. Free speech is no less a political issue today, by which I mean it is a term that people use to express their ideological attachments and experiences of real socio-economic conditions, than it has been in the past.
Different conclusions can be drawn from these points. One option is to join socialists and progressives in their fights for equality and social justice through a movement that simultaneously counters the hegemony of right-wing ideology. Another option is to join the right’s defence of freedom of speech on campuses against ‘woke’ students and academics, ‘safer spaces’ and ‘trigger warnings’. Far from simply being bugbears, they are central concepts of opposition for the right in their wider defence of what they value most in their idea of Western civilisation. A more analytical response would be to engage more critically with what identity politics is and engage with the probing questions of how social movements driven by identity politics affect the inclusiveness of societies.
Religious, secular and post-secular nationalisms are relevant here because they have a greater determining role than economic interest on political beliefs constructed around identity. However, their influence on politics organised along a left-right axis has never been negligible and the claim that a purely economistic political ideology can exist is highly dubious. Understanding identity politics gives context to the right’s fear for freedom of speech. Another approach is to take the right’s claim at face value and begin to think of freedom of speech as a legislated guarantee for the conditions of voluntary social interaction, without which civil society becomes an impossibility. It would therefore be morally necessary to consider the figuration of the right’s semi-invented enemies. The presentation of these enemies is not necessarily a racist act of subjective violence, and this caveat demarcates a large section of the right from fascists and identifies them as fascism’s serious competitors. At the same time, the right delegitimises its opponents by tarring them as enemies of freedom of speech and therefore a step closer to fascism. What these examples show is how complex an issue freedom of speech at universities is. Freedom of speech must be defined in recognition of that complexity because we are at the greatest risk of losing this freedom when we express ourselves under assumptions that lead us to oversimplify and decontextualise it.
 Theodor W. Adorno, Aspects of the New Right-Wing Extremism, trans. Wieland Hoban (Medford: Polity, 2020).
 Evan Smith, No Platform: A History of Anti-Fascism, Universities and the Limits of Free Speech, (Abingdon; New York: Routledge, 2020).
 Dave Renton, Fascism: History and Theory, new and updated edition (London: Pluto Press, 2020).
 Dave Renton, No Free Speech for Fascists: Exploring ‘No Platform’ in History, Law and Politics (Abingdon; New York: Routledge, 2021), 11-34.
 Dave Renton, The New Authoritarians: Convergence on the Right (London: Pluto Press, 2019).
 Nigel Copsey, Anti-Fascism in Britain, second edition (London; New York: Routledge, 2017), 56; Anandi Ramamurthy, Black Star: Britain’s Asian Youth Movements (London: Pluto Press, 2013), 25.
 Dave Renton, Never Again: Rock Against Racism and the Anti-Nazi League 1976-1982 (Abingdon; New York: Routledge, 2019), 14-36.
 Dave Rich, The Left’s Jewish Problem: Jeremy Corbyn, Israel and Anti-Semitism (London: Biteback Publishing, 2016).
 Pierre-André Taguieff, Rising from the Muck: The New Anti-Semitism in Europe (Chicago: Ivan R. Dee, 2004).
 Aurelien Mondon and Aaron Winter, Reactionary Democracy: How Racism and the Populist Far Right Became Mainstream (Brooklyn: Verso Books, 2020), 75-9.
 Alison Scott-Baumann and Simon Perfect, Freedom of Speech in Universities: Islam, Charities and Counter-Terrorism (Abingdon; New York: Routledge, 2021).
 Francis Fukuyama, Identity: Contemporary Identity Politics and the Struggle for Recognition (London: Profile Books, 2018).
 Jordan B. Peterson, No Safe Spaces? | Prager and Carolla | The Jordan B. Peterson Podcast - S4: E44, YouTube, vol. S4: E44, The Jordan B. Peterson Podcast, 2021, https://www.youtube.com/watch?v=dHXxtyUVTGU.
 Dennis Prager and Joseph Telushkin, Why the Jews? The Reason for Antisemitism, the Most Accurate Predictor of Human Evil (New York: Touchstone, 2007).
 Francis Fukuyama, Liberalism and Its Discontents (London: Profile Books, 2022).