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Sunday, November 21, 2021

Climate denial is waning on the right. What’s replacing it might be just as scary

Oliver Milman
THE GUARDIAN
Sun, November 21, 2021

Photograph: Johannes Eisele/AFP/Getty Images

Standing in front of the partial ruins of Rome’s Colosseum, Boris Johnson explained that a motive to tackle the climate crisis could be found in the fall of the Roman empire. Then, as now, he argued, the collapse of civilization hinged on the weakness of its borders.

“When the Roman empire fell, it was largely as a result of uncontrolled immigration – the empire could no longer control its borders, people came in from the east and all over the place,” the British prime minister said in an interview on the eve of crucial UN climate talks in Scotland. Civilization can go into reverse as well as forwards, as Johnson told it, with Rome’s fate offering grave warning as to what could happen if global heating is not restrained.

This wrapping of ecological disaster with fears of rampant immigration is a narrative that has flourished in far-right fringe movements in Europe and the US and is now spilling into the discourse of mainstream politics. Whatever his intent, Johnson was following a current of rightwing thought that has shifted from outright dismissal of climate change to using its impacts to fortify ideological, and often racist, battle lines. Representatives of this line of thought around the world are, in many cases, echoing eco-fascist ideas that themselves are rooted in an earlier age of blood-and-soil nationalism.

In the US, a lawsuit by the Republican attorney general of Arizona has demanded the building of a border wall to prevent migrants coming from Mexico as these people “directly result in the release of pollutants, carbon dioxide, and other greenhouse gases into the atmosphere”. In Spain, Santiago Abascal, leader of the populist Vox party, has called for a “patriotic” restoration of a “green Spain, clean and prosperous”.

In the UK, the far-right British National party has claimed to be the “only true green party” in the country due to its focus on migration. And in Germany, the rightwing populist party Alternative for Germany has tweaked some of its earlier mockery of climate science with a platform that warns “harsh climatic conditions” in Africa and the Middle East will see a “gigantic mass migration towards European countries”, requiring toughened borders.

Meanwhile, France’s National Front, once a bastion of derisive climate denial, has founded a green wing called New Ecology, with Marine Le Pen, president of the party, vowing to create the “world’s leading ecological civilization” with a focus on locally grown foods.

We are seeing very, very little climate denialism in conversations on the right now
Catherine Fieschi

“Environmentalism [is] the natural child of patriotism, because it’s the natural child of rootedness,” Le Pen said in 2019, adding that “if you’re a nomad, you’re not an environmentalist. Those who are nomadic … do not care about the environment; they have no homeland.” Le Pen’s ally HervĂ© Juvin, a National Rally MEP, is seen as an influential figure on the European right in promoting what he calls “nationalistic green localism”.

Simply ignoring or disparaging the science isn’t the effective political weapon it once was. “We are seeing very, very little climate denialism in conversations on the right now,” said Catherine Fieschi, a political analyst and founder of Counterpoint, who tracks trends in populist discourse. But in place of denial is a growing strain of environmental populism that has attempted to dovetail public alarm over the climate crisis with disdain for ruling elites, longing for a more traditional embrace of nature and kin and calls to banish immigrants behind strong borders.

Millions of people are already being displaced from their homes, predominately in sub-Saharan Africa, the Middle East and South Asia, due to disasters worsened by climate change such as flooding, storms and wildfires. In August, the United Nations said Madagascar was on the brink of the world’s first “climate change famine”.


People living in and around Tsihombe, Madagascar, gather at holes dug to access water. Photograph: Alice Rahmoun/AP

The number of people uprooted around the world will balloon further, to as many as 1.2 billion by 2050 by some estimates, and while most will move within their own countries, many millions are expected to seek refuge across borders. This mass upending of lives is set to cause internal and external conflicts that the Pentagon, among others, has warned will escalate into violence.

The response to this trend on the right has led to what academics Joe Turner and Dan Bailey call “ecobordering”, where restrictions on immigration are seen as vital to protect the nativist stewardship of nature and where the ills of environmental destruction are laid upon those from developing countries, ignoring the far larger consumptive habits of wealthy nations. In an analysis of 22 far-right parties in Europe, the academics found this thinking is rife among rightwing parties and “portrays effects as causes and further normalizes racist border practices and colonial amnesia within Europe”.

Turner, an expert in politics and migration at the University of York, said the link between climate and migration is “an easy logic” for politicians such as Johnson as it plays into longstanding tropes on the right that overpopulation in poorer countries is a leading cause of environmental harm. More broadly, it is an attempt by the right to seize the initiative on environmental issues that have for so long been the preserve of center-left parties and conservationists.

“The far right in Europe has an anti-immigration platform, that’s their bread and butter, so you can see it as an electoral tactic to start talking about green politics,” Turner said, adding that migrants are being blamed in two ways – first, for moving to countries with higher emissions and then adding to those emissions, as rightwing figures in Arizona have claimed; and secondly for supposedly bringing destructive, polluting habits with them from their countries of origin.

A mixture of this Malthusian and ethno-nationalist thinking is being distilled into political campaigning, as in a political pamphlet described in Turner and Bailey’s research paper from SVP, the largest party in Switzerland’s federal assembly, which shows a city crowded by people and cars belching out pollution, with a tagline that translates to “stop massive immigration”. A separate campaign ad by SVP claims that 1 million migrants will result in thousands of miles of new roads and that “anyone who wants to protect the environment in Switzerland must fight against mass immigration”.

The far right depict migrants as being “essentially poor custodians of their own lands and then treating European nature badly as well”, Turner said. “So you get these headlines around asylum seekers eating swans, all these ridiculous scaremongering tactics. But they play into this idea that by stopping immigrants coming here, you are actually supporting a green project.”

Experts are clear that the main instigators of the climate crisis are wealthy people in wealthy countries. The richest 1% of the world’s population were responsible for the emission of more than twice as much carbon dioxide as the poorer half of the world from 1990 to 2015, research has found, with people in the US causing the highest level of per capita emissions in the world. Adding new arrivals to high-emitting countries doesn’t radically ramp up these emissions at the same rate: a study by Utah State University found that immigrants are typically “using less energy, driving less, and generating less waste” than native-born Americans.

‘Protect our people’

Still, the idea of personal sacrifice is hard for many to swallow. While there is strengthening acceptance of climate science among the public, and a restlessness that governments have done so little to constrain global heating, support for climate polices plummets when it comes to measures that involve the taxing of gasoline or other impositions. According to a research paper co-authored by Fieschi, this has led to a situation where “detractors are taking up the language of freedom fighters”.

“We are seeing the growth of accusations of climate hysteria as a way for elites to exploit ordinary people,” Fieschi said. “The solutions that are talked about involve spending more money on deserving Americans and deserving Germans and so on, and less on refugees. It’s ‘yes, we will need to protect people, but let’s protect our people.’”

This backlash is visible in protest movements such as the gilets jaunes (yellow vests) in France, which became the longest-running protest movement in the country since the second world war by railing against, among other things, a carbon tax placed on fuel. Online, favored targets such as Greta Thunberg or Alexandria Ocasio-Cortez have been shown in memes as Nazis or devils intent on impoverishing western civilization through their supposedly radical ideas to combat climate change. Fieschi said the right’s interaction with climate is far more than just about borders – it is animating fears that personal freedoms are under attack from a cosseted, liberal elite.

“You see these quite obviously populist arguments in the US and Europe that a corrupt elite, the media and government have no idea what ordinary people’s lives are like as they impose these stringent climate policies,” said Fieschi, whose research has analyzed the climate conversation on the right taking place on Twitter, Facebook, Instagram and other social media platforms.

This sort of online chatter has escalated since the Covid-19 pandemic started, Fieschi said, and is being fed along a line of influence that begins with small, conspiratorial rightwing groups spreading messages that are then picked up by what she calls “middle of the tail” figures with thousands of followers, and then in turn disseminated by large influencers and into mainstream center-right politics.

“There are these conspiratorial accusations that Covid is a dry run for restrictions that governments want to impose with the climate emergency, that we need to fight for our freedoms on wearing masks and on all these climate rules,” Fieschi said. “There is a yearning for a pre-Covid life and a feeling climate policies will just cause more suffering.

“What’s worrying,” Fieschi continued, “is that more reasonable parts of the right, mainstream conservatives and Republicans, are being drawn to this. They will say they don’t deny climate change but then tap into these ideas.” She said center-right French politicians have started disparaging climate activists as “miserabilists”, while Armin Laschet, the leader of the Christian Democratic Union who sought to succeed Angela Merkel, has said Germany should focus on its own industry and people in the face of cascading global crises.

Green-cloaked nativism


The interplay between environmentalism and racism has some of its deepest roots in the US, where some of the conservation movement’s totemic figures of the past embraced views widely regarded as abhorrent today. Wilderness was something viewed in the 19th century as bound in rugged, and exclusively white, masculinity, and manifest destiny demanded the expansion of a secure frontier.


John Muir, known as the father of national parks in the US, described native Americans as “dirty” and said they “seemed to have no right place in the landscape”. Madison Grant, a leading figure in the protection of the American bison and the establishment of Glacier national park, was an avowed eugenicist who argued for “inferior” races to be placed into ghettoes and successfully lobbied for Ota Benga, a Congolese man, to be put on display alongside apes at the Bronx Zoo. This focus on racial hierarchies would come to be adopted into the ideology of the Nazis – themselves avowed conservationists.

There has been something of a reckoning of this troubling past in recent years – a bronze statue of Theodore Roosevelt on horseback flanked by a native American man and an African man is to be removed from the front of the American Museum of Natural History in New York and at least one conservation group named after the slaveholder and anti-abolitionist John James Audubon is changing its name. But elsewhere, themes of harmful overpopulation have been picked up by a resurgent right from a liberal environmental movement that now largely demurs from the topic.


Law enforcement and fire personnel wait to enter an area encroached by flames during the Bear fire, in Oroville, California, in September 2020. 
Photograph: Josh Edelson/AFP/Getty Images

Republicans, aware that many of their own younger voters are turned off by the relentless climate denial as they see their futures wreathed in wildfire smoke and flood water, have sensed an opportunity. “The right is reclaiming that older Malthusian population rhetoric and is using that as a cudgel in green terms rather than unpopular racist terms,” said Blair Taylor, program director at the Institute for Social Ecology, an educational and research body.

“It’s weird that this has become a popular theme in the US west because the west is sparsely populated and that hasn’t slowed environmental destruction,” he added. “But this is about speaking to nativist fears, it isn’t about doing anything to solve the problem.”

The spearhead for modern nativism in the US is, of course, Donald Trump who has, along with an often dismissive stance towards climate science itself, sought to portray migrants from Mexico and Central America as criminals and “animals” while vowing to restore clean air and water to deserving American citizens. If there is to be another iteration of a Trump presidency, or a successful campaign by one of his acolytes, the scientific denial may be dialed down somewhat while retaining the reflex nativism.

We will see weird theories that will spread blame in all the wrong directions
Blair Taylor

The Republican lawsuit in Arizona may be a prelude to an ecological reframing of Trump’s fetish for border walls should the former president run again for office in 2024, with migrants again the target. “We will see weird theories that will spread blame in all the wrong directions,” Taylor said. “More walls, more borders, more exclusion – that’s most likely the way we are heading.”

A recasting of environmentalism in this way has already branched out in different forms throughout the US right, spanning gun-toting preppers who view nature as a bastion to be defended from interlopers – “a ‘back to the land’ ideology where you are an earner and provider, not a not soft-handed soy boy,” as Taylor describes it – to the vaguely mystic “wellness” practitioners who have risen to prominence by spreading false claims over the effectiveness of Covid-19 vaccines.

The latter group, Taylor said, includes those who have a fascination with organic farming, Viking culture, extreme conspiracy theories such as the QAnon fantasy and a rejection of science and reason in favour of discovering an “authentic self”. These disparate facets are all embodied, he said, in Jake Angeli, the so-called QAnon shaman who was among the rioters who stormed the US Capitol on 6 January. Angeli, who became famous for wearing horns and a bearskin headdress during the violent insurrection, was sentenced to 41 months in prison over his role in the riot. He gained media attention for refusing to eat the food served in jail because it was not organic.

Angeli, who previously attended a climate march to promote his conspiracy-laden YouTube channel and said he is in favor of “cleansed ecosystems”, has been described as an eco-fascist, a term that has also been applied to Patrick Crusius, the Dallas man accused of killing 23 people in a mass shooting at a Walmart in El Paso, Texas, in 2019.

In a document published online shortly before the shooting, Crusius wrote: “The environment is getting worse by the year … So the next logical step is to decrease the number of people in America using resources. If we can get rid of enough people, then our way of life can become more sustainable.” The shooting came just a few months after the terrorist massacre of 49 people in two mosques in Christchurch in New Zealand, with the perpetrator describing himself as an eco-fascist unhappy about the birthrate of immigrants.

Such extreme, violent acts erupting from rightwing eco-populist beliefs are still rare but the “‘alt-right’ has been adept at taking concerns and making them mainstream”, said Taylor. “It has fostered the idea that nature is a place of savage survival that brings us back to original society, that nature itself is fascist because there is no equality in nature.

 That’s what they believe.”

Advocates for those fleeing climate-induced disasters hope there will be a shift in the other direction, with some advocating for a new international refugee framework. The UN convention on refugees does not recognize climate change, and its effects, as a reason for countries to provide shelter to refugees. An escalation in forced displacement from drought, floods and other calamities will put further onus on the need for reform. But opening up the convention for a revamp could see it wound back as much as it could be expanded, given the growing ascendancy of populism and authoritarianism in many countries.

“The big players aren’t invested in changing any of the definitions around refugees – in fact the US and UK are making it even more difficult to claim asylum,” said Turner. “I think what you’re going to see is internally displaced people increasing and the burden, as it already is, falling on neighbors in the global south.”

Ultimately, the extent of the suffering caused by global heating, and the increasingly severe responses required to deal with that, will help determine the reactionary response. While greater numbers of people will call for climate action, any restrictions imposed by governments will provide a sense of vindication to rightwingers warning of overreaching elites.

“My sense is that we won’t do enough to avoid others bearing the brunt of this,” Fieschi said. “Solidarity has its limits, after all. Sure, you want good things for the children of the world. But ultimately you will put your children first.”


Research for this article was made possible with the support of the Heinrich Boell Foundation, Washington DC’s Transatlantic Media Fellowship


Ecofascism

Ecofascism is a theoretical political model in which a totalitarian government would require individuals to sacrifice their own interests to the "organic whole of nature". Some writers have used it to refer to the hypothetical danger of future dystopian governments, which might resort to …
 

Author
Ecofascism _Ecofascism: Lessons from the German Experience_, published by the anarchist AK Press, is a book consisting of two essays by supposed ecological activists Janet Biehl and Peter Staudenmaier.
  • Ecofascism: An Enduring Temptation

    https://ruby.fgcu.edu/courses/twimberley/EnviroPhilo/Ecofascism.pdf · PDF file

    True, ecofascism is unlikely to occur in the United States any time soon, but environmentalists need to be aware that ecofascism was a component of German National Socialism, and that even today neo-fascists and members of far right-wing groups in Europe and the United States put to dark uses concepts drawn from the environmental movement. Twenty years ago, far right-wing groups in Germany ...

  • What Is Eco-Fascism, the Ideology Behind Attacks in El ...

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    • Estimated Reading Time: 7 mins
    • Eco-fascism: The ideology marrying environmentalism and ...

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      2018-09-21 · Eco-fascism: The ideology marrying environmentalism and white supremacy thriving online. The online movement has roots in neo-Nazism – and a violent edge worth taking seriously. “I believe that both the state and the state’s citizens have the right to use all means necessary to save the environment, including murder and sabotage,” one ...

    • The Dark Side of Environmentalism: Ecofascism and COVID-19 ...

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      • Eco-fascism, “Overpopulation,” and Total Transformation

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      • Humanity isn't a disease - but ecofascism is - Global ...

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      • Tuesday, April 07, 2020

        Understanding ecofascism, white nationalists’ extreme reaction to the coming environmental apocalypse

        08-27-19

        Environmentalism is commonly thought of as the domain of the left, but several of the white nationalist shooters have cited things like the Lorax in their recent manifestos, part of a dangerous new strain of hate.


        Flowers at a makeshift memorial near Al Noor mosque on March 17, 2019 in Christchurch, New Zealand. The shooter had referred to himself as an “ecofascist.” [Photo: Fiona Goodall/Getty Images]


        BY ALEXANDRA MINNA STERN

        White nationalists around the world are appropriating the language of environmentalism. The white nationalist who allegedly massacred 22 people in El Paso in early August posted a four-page screed on the chatroom 8chan. In it, the shooter blames his attack on the “Hispanic invasion of Texas” and the impending “cultural and ethnic replacement” of whites in America.

        The shooter also refers directly to the lengthy manifesto written by the man who allegedly murdered 52 in March in attacks on mosques in Christchurch, New Zealand, motivated by Islamophobia.

        The Christchurch shooter called himself an “ecofascist” who believes there is no “nationalism without environmentalism.” The El Paso shooter titled his rant “An Inconvenient Truth,” apparently in reference to Al Gore’s 2006 documentary warning about the dangers of climate change. He also praised The Lorax, Dr. Seuss’s classic story about deforestation and corporate greed.

        The prominence of environmental themes in these manifestos is not an oddity. Instead, it signals the rise of ecofascism as a core ideology of contemporary white nationalism, a trend I uncovered when conducting research for my recent book, Proud Boys and the White Ethnostate: How the Alt-Right Is Warping the American Imagination.

        THE ROOTS OF ECOFASCISM


        Ecofascists combine anxieties about the demographic changes they characterize as “white extinction” with fantasies of pristine lands free of nonwhites and free of pollution.

        Ecofascism’s roots can be traced back to the early 1900s when romantic notions of communion with the land took hold in Germany. These ideas found expression in the concept of “lebensraum,” or living spaces, and in attempts to create an exclusive Aryan fatherhood in which “blood and soil” racial nationalism reigned supreme. The concept of lebensraum was integral to the expansionist and genocidal policies of the Third Reich.

        There is a long thread that ties xenophobia to right-wing environmentalism. In the U.S., strains of ecofascism appeared in the incipient environmental movement, espoused by racialists like Madison Grant, who in the 1920s championed the preservation of native flora including California’s redwood trees, while demonizing nonwhite immigrants.

        After World War II, in the name of protecting forests and rivers, nativist organizations opposed to arrivals from non-European countries stoked fears of overpopulation and rampant immigration.

        A meme popular online among the far right and ecofascists is “save trees, not refugees.” Often ecofascist memes take the form of emojis like the popular Norse rune known as Algiz, or the “life” rune. This rune, favored by Heinrich Himmler and the SS, is one of many alternative symbols to swastikas that circulate online to dog-whistle neo-Nazism allegiances.
        DEEP ECOLOGY

        Many ecofascists today gravitate toward “deep ecology,” the philosophy developed by the Norwegian Arne Naess in the early 1970s. Naess wanted to distinguish “deep ecology,” which he characterized as reverence for all living things, from what he viewed as faddish “shallow ecology.”

        Jettisoning Naess’s belief in the value of biological diversity, far-right thinkers have perverted deep ecology, imagining that the world is intrinsically unequal and that racial and gender hierarchies are part of nature’s design.

        Deep ecology celebrates a quasi-spiritual connection to the land. As I show in my book, in its white nationalist version only men—white or European men—can truly commune with nature in a meaningful, transcendent way. This cosmic quest fuels their desire to preserve, by force if necessary, pure lands for white people.

        White nationalists today look to the Finnish ecofascist Pentti Linkola, who advocates for stringent immigration restriction, “the reversion to pre-industrial life ways, and authoritarian measures to keep human life within strict limits.”


        Reflecting on Linkola’s ideas, the white nationalist webzine Counter-Currents calls on white en to take ecofascist action, saying that it is their duty to “safeguard the sanctity of the Earth.” 
        A memorial for the 22 people killed at the El Paso shooting. 
        [Photo: Mark Ralston/AFP/Getty Images]

        WHY PARTISAN LABELS DON’T APPLY

        This background helps to explain why the Christchurch shooter called himself an “ecofascist” and discussed environmental issues in his rambling screed.

        The El Paso shooter offered more specific examples. In addition to mentioning The Lorax, he criticized Americans for failing to recycle and for wanton waste of single-use plastics.

        The conventional wisdom in the public is that environmentalism is the province of liberals, if not of the left, with its commitments to environmental justice and carbon neutrality.

        Yet the ubiquity of environmental concerns among white nationalists shows that distinctions between liberal and conservative are not necessarily germane when assessing the ideologies of the far-right today.

        If current trends continue, the future will be one of intensified global warming and extreme weather patterns. There will be an increase in climate refugees, often seeking respite in the global north. In this context, I think that white nationalists will be primed to merge the prospect of climate calamities with their rhetoric about “white extinction.”

        Census projections indicate that around 2050 the U.S. will become a majority nonwhite country. For white nationalists, this demographic clock ticks more loudly each day. Both the Christchurch and the El Paso shooters invoke the “Great Replacement” theory, or the distorted idea that whites are being demographically outnumbered, to the point of extinction, by immigrants and racial others.

        Given the patterns I see emerging, I believe that the public needs to recognize ecofascism as a dangerous cloud gathering on the horizon.

        Alexandra Minna Stern is a professor of American culture, history, and women’s studies at the University of Michigan.

        This article is republished from The Conversation under a Creative Commons license. Read the original article.

        Friday, June 05, 2020


        BETWEEN OCCULTISM AND FASCISM: ANTHROPOSOPHY AND THE
        POLITICS OF RACE AND NATION IN GERMANY AND ITALY, 1900-1945
        Peter Staudenmaier, Ph.D.
        Cornell University 2010

        https://ecommons.cornell.edu/bitstream/handle/1813/17662/Staudenmaier%2C%20Peter.pdf

        The relationship between Nazism and occultism has long been an object of popular
        speculation and scholarly controversy. This dissertation examines the interaction
        between occult groups and the Nazi regime as well as the Italian Fascist state, with
        central attention to the role of racial and ethnic theories in shaping these
        developments. The centerpiece of the dissertation is a case study of the
        anthroposophist movement founded by Rudolf Steiner, an esoteric tendency which
        gave rise to widely influential alternative cultural institutions including Waldorf
        schools, biodynamic agriculture, and holistic methods of health care and nutrition. A
        careful exploration of the tensions and affinities between anthroposophists and fascists
        reveals a complex and differentiated portrait of modern occult tendencies and their
        treatment by Nazi and Fascist officials.
        Two initial chapters analyze the emergence of anthroposophy’s racial doctrines, its
        self-conception as an ‘unpolitical’ spiritual movement, and its relations with the
        völkisch milieu and with Lebensreform movements. Four central chapters concern the
        fate of anthroposophy in Nazi Germany, with a detailed reconstruction of specific
        anthroposophical institutions and their interactions with various Nazi agencies. Two
        final chapters provide a comparative portrait of the Italian anthroposophical movement
        during the Fascist era, with particular concentration on the role of anthroposophists in
        influencing and administering Fascist racial policy.
        Based on a wide range of archival sources, the dissertation offers an empirically founded
        account of the neglected history of modern occult movements while shedding new light
        on the operations of the Nazi and Fascist regimes. The analysis focuses on the interplay
        of ideology and practice, the concrete ways in which contending worldviews attempted
        to establish institutional footholds within the organizational disarray of the Third Reich
        and the Fascist state, and shows that disagreements over racial ideology were embedded
        in power struggles between competing factions within the Nazi hierarchy and the Fascist
        apparatus. It delineates the ways in which early twentieth century efforts toward spiritual
        renewal, holism, cultural regeneration and redemption converged with deeply regressive
        political realities. Engaging critically with previous accounts, the dissertation raises
        challenging questions about the political implications of alternative spiritual currents and

        counter-cultural tendencies. 

        TABLE OF CONTENTS 
        Biographical Sketch iii
        Acknowledgements iv
        Preface: From Spiritual Science to Spiritual Racism viii
        Introduction: Racial Politics in the Modern Occult Revival and the Rise of Fascism 1
        1. Germany’s Savior: Rudolf Steiner and the Esoteric Meaning of Nation and Race 56
        2. The Politics of the Unpolitical: German Anthroposophy in Theory and Practice,
        1913-1933 112
        3. Accommodation, Collaboration, Persecution: Anthroposophy in the Shadow of
        National Socialism, 1933-1945 181
        4. The German Essence Shall Heal the World: Ideological Affinities Between
        Anthroposophy and Nazism 257
        5. Education for the National Community? The Controversy over Waldorf Schools
        in the Third Reich 305
        6. The Nazi Campaign against Occultism 354
        7. Anthroposophy and the Rise of Fascism in Italy 410
        8. Italian Anthroposophists and the Fascist Racial Laws, 1938-1945 446
        Conclusion: Occultism and Fascism in Historical Perspective 500

        Bibliography 526

        PREFACE
        From Spiritual Science to Spiritual Racism
        This is a study of an unusual movement in an unusual time. It deals with topics
        that are difficult to define precisely, and it takes issue with a variety of scholarly and
        popular interpretations of several controversial themes. It is both a historical account
        of an under-examined chapter in the history of fascism and the history of occultism, as
        well as an extended argument about the relevance of unorthodox beliefs about race.
        Rather than attempting a comprehensive overview of occult tendencies during the
        fascist era, it focuses on one central case study, a movement known as anthroposophy.
        Founded by Rudolf Steiner in the early years of the twentieth century, anthroposophy
        has become renowned in different parts of the world for its efforts on behalf of
        alternative education, holistic health care, organic farming and natural foods,
        environmental consciousness, and innovative forms of spiritual expression, among
        other causes. At the root of anthroposophy, located on the border between religion and
        science, lies an elaborate esoteric philosophy based on Steiner’s teachings. A widely
        influential figure in occult circles who was raised in Austria, lived most of his adult
        life in Germany, and died in Switzerland, Steiner imparted an international character
        to his movement while grounding it firmly in German cultural values. In contemporary
        German contexts anthroposophy is recognized as “the most successful form of
        ‘alternative’ religion in the [twentieth] century.”1
        Outside of Germany, the term ‘anthroposophy’ and the name Rudolf Steiner
        will be unfamiliar to many readers. Even those who have some experience with the
        public face of anthroposophy – through Waldorf schools, biodynamic farming,

        1 Stefanie von Schnurbein and Justus Ulbricht, eds., Völkische Religion und Krisen der Moderne:
        EntwĂĽrfe “arteigener” Glaubenssysteme seit der Jahrhundertwende (WĂĽrzburg: Königshausen &
        Neumann, 2001), 38.
        ix
        Camphill communities, Weleda or Demeter products, and so forth – are sometimes
        surprised to learn that these phenomena are manifestations of an esoteric worldview. If
        the external trappings of anthroposophy are not always widely recognizable, its occult
        underpinnings are still less well known. Many anthroposophists today are
        apprehensive about ‘occult’ vocabulary, though Steiner and the founding generation of
        the movement used it freely. For Steiner’s present followers, what is often important
        about anthroposophical principles is not so much their historical pedigree but their
        practical application, and anthroposophists have earned respect for their contributions
        to pedagogical reform or their commitment to ecological sustainability or their work
        with developmentally disabled children and adults. By placing these activities and the
        ideas that inspired them into historical perspective, this study will show how
        complicated and conflicted their development was, in ways which may alter our
        understanding of their present image.
        My reconstruction of this contested history will not provide an exhaustive
        account of anthroposophy in Nazi Germany or Fascist Italy, and inevitably it will not
        do full justice to the complexities involved. One primary task will be to trace the
        circuitous path that led from ‘spiritual science’ to ‘spiritual racism.’ Steiner described
        anthroposophy as a “spiritual science,” staking a claim which his followers took very
        seriously and endeavored to expand and establish as an alternative to what they
        viewed as the shortcomings of mainstream science. At the heart of this ambition was
        the belief that materialism had degraded scientific thought, and indeed all of modern
        culture, and that a thoroughgoing spiritual renewal was necessary in order to revive
        humanity’s relationship with both the natural and supernatural worlds.
        Anthroposophist efforts in this direction took a wide variety of forms in many
        different fields, but the central focus here will be on esoteric conceptions of race and
        nation. By the time Germany and Italy embarked on a world war and elevated racial 
        x
        principles to centerpieces of their regimes, some of Steiner’s followers had gone from
        exploring spiritual science and spiritual renewal to propagating “spiritual racism” as
        the solution to the modern crisis. The factors that took them down this unforeseen road
        did not reflect the trajectory of the anthroposophist movement as a whole, but making
        sense of the evolution of occult racial thought under fascism entails understanding the
        transition from spiritual renewal to spiritual racism in its starkest form.
        The interpretation proposed here is premised on the idea that anthroposophy
        embodied a contradictory set of racial and ethnic doctrines which held the potential to
        develop in different directions under particular political, social, and cultural
        conditions. In spite of anthroposophists’ insistence that their worldview was
        ‘unpolitical,’ my argument will identify an implicit politics of race running throughout
        their public and private statements, a body of assumptions about the cosmic
        significance of racial and ethnic attributes that shaped their responses to fascism.
        Many of Steiner’s followers considered their own views to be anti-nationalist and antiracist, and there was no straight line that led inexorably to the extreme and explicit
        formulations of spiritual racism. What emerged were racial and ethnic stances that
        were frequently ambiguous and multivalent but that in several cases found a
        comfortable home in fascist contexts precisely because of their spiritual orientation,
        one that did not deign to concern itself directly with the distasteful realm of politics.
        The resulting history reveals the limits of a spiritual renewal approach to individual
        and social change, and of an unpolitical conception of new ways of life, even with the
        loftiest of aspirations. For some anthroposophists, such discourses of enlightenment
        and emancipation became bound up with authoritarian aims.
        These developments did not take place in a vacuum. Anthroposophy was part
        of a broader stream of ‘life reform’ movements that held considerable appeal in early
        twentieth century Germany and brought together tendencies which seem like strange 
        xi
        bedfellows today, such as groups combining vegetarianism and holistic spirituality
        with Aryan supremacy. One way to understand cultural and political phenomena like
        these is as instances of left-right crossover, a recurrent pattern in Steiner’s era.2
         Much
        of what made occult racial thought so volatile derived from this fusion of left and
        right. Similar dynamics emerged in other parts of Europe as well, and fed into the
        diffuse discontent with modern social life which helped pave the way for the rise of
        fascism. This combination of modern and anti-modern sentiments is characteristic of
        several of the movements examined here. A leading scholar of fascism’s history has
        recently argued for “seeing both the European occult revival that produced Theosophy
        and Anthroposophy, and the ‘life reform movement’ which cultivated alternative
        medicine, neo-paganism, and yoga, not as symptoms of a peculiarly German malaise,
        but as local manifestations of pan-European forms of social modernism bent on
        resolving the spiritual crisis of the West created by materialism and rationalism.”3
        Particularly in English-speaking contexts, the historical background to such
        trends is not always well known. The juxtaposition can be jarring when ideas that
        seem more at home in a New Age retreat than a fascist dictatorship are traced back to
        their sources. For scholars interested in the history and politics of esotericism, it is
        important to allow space for heterodox beliefs, even when those beliefs have a
        compromised past. The task is to understand movements like anthroposophy and try to
        make historical sense of them, not to marginalize or denigrate them as irredeemably
        tainted by their unacknowledged origins. It is also important to maintain a sense of the

        2
         On left-right crossover in the reform milieu and counter-cultural and non-conventional circles see
        Thomas Nipperdey, Deutsche Geschichte 1866-1918 vol. I (Munich: Beck, 1990), 152-53, 564, 586,
        772-73, 788-89, 828-32, and with reference to alternative spiritual groups George Williamson, The
        Longing for Myth in Germany: Religion and Aesthetic Culture from Romanticism to Nietzsche
        (Chicago: University of Chicago Press, 2004), 287-88.
        3 Roger Griffin, Modernism and Fascism: The Sense of a Beginning under Mussolini and Hitler
        (London: Palgrave, 2007), 258. For reasons explained in the Introduction, the problematic concept of
        the ‘modern’ will play an important role in this study as one of the unavoidable basic terms of the
        discussion, despite its disadvantages.
        xii
        countervailing possibilities and potentials latent within these heterodox movements,
        even while noting the political naiveté and historical oblivion they sometimes display.
        The seductive character of fascist culture and politics and the longing for a new and
        revitalized world led more perspicacious contemporaries astray as well, and the path
        that turned from spiritual science to spiritual racism was not built by occultists alone.
        Rather than an indictment of the follies of esoteric wisdom seeking, the history
        recounted here can serve as a reminder of the ambiguities of modernity in both its
        unconventional and familiar forms.
        Examining the fortunes of occult ideas and movements in Nazi Germany and
        Fascist Italy not only reveals unexpected aspects of occultism; it also brings to light
        important features of Nazism and Fascism themselves. My analysis gives critical
        attention to institutional factors in both the German and Italian contexts and shows the
        extent to which debates over racial theory were embedded in power struggles between
        competing factions within the Nazi hierarchy and the Fascist apparatus. The
        polycentric nature of the National Socialist bureaucracy and its hybrid of party and
        state offices went hand in hand with fundamental and longstanding disputes between
        different agencies, and between different groupings within the same agencies, about
        central components of Nazi doctrine. Like Fascist race thinking, Nazi racial thought
        was far from homogeneous, and the intricate interplay of institutional exigencies and
        ideological affinities sometimes yielded unanticipated consequences for Nazi officials
        and esoteric organizations alike. Similar dynamics applied to the concept of the
        German nation. Even stronger disagreements arose in areas where anthroposophists
        played a prominent part, including the role of alternative medicine, organic
        agriculture, and non-traditional schooling within Nazism’s new order. The ensuing
        clashes among disparate elements in the Nazi leadership illuminate an often
        overlooked facet of Hitler’s regime.
        xiii
        By focusing on the fate of a relatively small group devoted to idiosyncratic
        beliefs, and by approaching the matter from the margins rather than the center and
        from the bottom up as much as from the top down, a changed viewpoint begins to
        emerge that offers new ways of understanding esoteric ideas as well as fascist policies,
        practical pursuits as well as committed worldviews. This study challenges a number of
        perspectives that still find proponents in some scholarly quarters and in public
        consciousness. It challenges the image of the Nazi regime as a totalitarian monolith
        and shows instead how polycratic it was, with Hitler’s lieutenants often enough
        working at cross purposes to one another. It challenges the notion that the crucial
        relationship between occultism and Nazism was one of ideological influence and looks
        instead at the complex institutional frameworks within which these ideologies were
        embedded, and the complicated relationships that emerged from them. It challenges
        the belief that Nazi officials simply rejected occultist groups across the board, as well
        as the belief that the Nazis themselves were fundamentally indebted to occult precepts
        or practices. It challenges the conclusion that Italian Fascism reluctantly adopted racist
        measures at the insistence of its Nazi ally, and provides a detailed examination of less
        familiar but highly influential variants of Fascist racial thought. Finally, it challenges
        the assumption that esoteric race theories were an anachronism or pre-modern or antimodern and explores the degree of engagement between occult thinkers and modern
        scientific and cultural trends.
        In addition to offering an alternative perspective on previous interpretations,
        this study introduces several new themes that have not received significant historical
        attention before. It provides the first extended analysis of the relation between
        anthroposophical race doctrines and Nazi and Fascist policies, and explores the
        multiple affiliations linking anthroposophists to other occult tendencies and to various
        political predispositions. It delineates the tenacious opposition to esoteric groups 
        xiv
        within the Nazi security apparatus and deciphers the underlying reasons for this
        institutional animosity. It highlights the relevance of racial and ethnic tenets for
        Steiner’s followers and their project of spiritual renewal, presenting anthroposophist
        arguments in their own original terms. It investigates the degree to which
        anthroposophists succeeded in making common cause with Nazi and Fascist
        functionaries across a number of fields, ideologically as well as practically. It shows
        that Waldorf schools, biodynamic agriculture, and other esoteric endeavors found
        admirers in unlikely places, and affords an alternative view of anthroposophy’s past
        as well as its present. It poses provocative questions about the unexamined history of
        spiritual reform movements as well as underappreciated aspects of fascism’s rise and
        fall.
        These are controversial questions, and a historically contextualized account
        can help to forestall both guilt-by-association reasoning and ex post facto apologetics.
        A careful and clearly circumscribed investigation of one branch of the modern occult
        revival in the fascist period provides an opportunity to explore the subject in detail
        while remaining responsive to broader historical and intellectual concerns. But a
        sustained focus on anthroposophy as a case study of the interaction between
        occultism and fascism also presents definite limits. It is difficult to identify any single
        esoteric tendency that would be representative of the extraordinarily variegated occult
        spectrum as a whole, and my analysis does not assume that Steiner’s movement can
        stand in for the entire modern occult scene. What makes anthroposophy a meaningful
        exemplar of these broader phenomena is its relatively mainstream status within the
        panoply of esoteric groupings, an important counterpoint to the marginal image of the
        occult overall. Much of this study revolves around the contrasts and tensions between
        anthroposophist self-conceptions and the perception of their ideas and activities by
        others, whether sympathetic or hostile. Steiner presented his teachings as an inclusive 
        xv
        alternative worldview, a systematic approach offering answers to questions in all
        areas of life, and this ambitious undertaking won anthroposophy enthusiasts as well
        as enemies. Anthroposophy’s history can be seen as an instance of a larger contest
        between esoteric hopes and political possibilities, allowing us to assess occultism as a
        historical subject in its own right rather than an easily dismissed oddity, a peripheral
        and fleeting phase from a bygone era, or a mysterious object of speculation and
        fantasy.
        The widespread perception of some sort of connection between National
        Socialism and the occult, both considered to lie at the outer limits of historical
        comprehension, feeds the suspicion that there must be a hidden link between them.
        But the links were rather ordinary, and can be explained not through the apparent
        deviance and oddness of occultism, but through its commonness and popularity, by its
        participation in and influence by central cultural currents of the era. The consoling
        thought of fascism and occultism as eruptions of irrationality, as little more than a
        counterfeit of modern reason and social progress, depends on a simplified view of a
        complex history; it forgets that “the myths which fell victim to the Enlightenment
        were themselves its products.”4
         This dialectical intertwinement of myth and
        enlightenment is central to the unusual manner in which the relationship between
        occultism and fascism unfolded, at a time when both were on the rise. Spiritual
        science gave way to spiritual racism not merely through the devious designs of fascists
        or the oblivious dreams of occultists, but through the attempt to realize goals which
        still seem alluring and noble in our own time. Recognizing the multifaceted nature of
        this history can help to comprehend both its emergence and evolution in the previous
        century and its implications for today.

        4 Max Horkheimer and Theodor Adorno, Dialectic of Enlightenment (Stanford: Stanford University

        Press, 2002), 


        Ecofascism Revisited: Lessons from the German Experience 2nd ed. Edition