The Rising Trend of Nationalism and Its Implications on Human Rights

american flag
American Flag. Ken Jones. Source: Creative Commons.

During the 2016 election, I was 17 years old, meaning that I was too young to vote and just old enough to be very frustrated by this barrier. Now, for the 2020 election, I am excited to cast my vote in my first presidential election and have thrown myself into learning as much as I can about domestic and international politics. Through this process, I have begun to recognize political trends and waves. Idealism has shifted and flowed along the political spectrum throughout history. Recently, many countries across the world have taken a conservative shift in their political maneuvers and with their elected officials. What makes this shift slightly different is the large rise of nationalism across many countries.

What is Nationalism?

For a definition, people with nationalist leanings dislike the rise of globalization in social structures and political institutions. There is a rather large emphasis on putting national interests and needs before global ones, hence the name “nationalism.” Nationalism is understood to be focused on the ‘cultural unit of the nation.’ However, for a significant portion of history, one’s political leanings were not reliant on national boundaries. This changed in Europe after the Protestant Reformation. The state became more reliant on the people who resided within the nation instead of outside forces like the Catholic Church. Soon, nationalism and self-determination became integral parts of the view of democracy.

 

love china
Love China. Christopher Cherry. Source: Creative Commons.

Nationalism is the strong support of a country, akin to patriotism. Self-determining nationalism refers to a desire for a state rooted in a self-identity. This is the basis of white nationalism, the desire for a white state. Some people may believe that nationalism is rooted in the American story and that without it the Constitution might not even exist. However, realistically, racism and racists in general feel represented and validated by Donald Trump’s form of nationalism. The campaign of “America First” and “Make America Great Again” are set in a very distinctively nationalist direction. The primary issue with this stance is that Donald Trump’s definition of “American” excludes quite a few groups of people who live in the United States. This is called ethnonationalism. A few examples of the ethnonationalist tactics employed by Donald Trump and his party include the creation and fascination with the border wall between the United States and Mexico, the Muslim ban, and the active separation of families along the Mexican border, among many others. Similarly, a rise in white nationalism has occurred, encouraged by the Donald Trump base.

Nationalism Throughout History

During the Industrial Revolution, it became apparent that aspects of a shared identity, such as shared literacy in a single language, would be important to a nation’s success. Thus, the assimilation of groups outside of the collective norm of the country became perceived as a top priority. This assimilation happened through civic institutions but also through ethnic cleansing, war, and other violent methods in order to completely wipe out any cultures or traditions considered to be “different” from the nation’s own. In the 1900s, there was a separation created between the ideas of ‘liberal capitalism’ and ‘nationalist democracy.’ This history lesson is to depict the ebbs and flows of nationalism throughout history. It is not uncommon to witness a resurgence of nationalism; however it is important to understand the negative consequences in order to navigate the resurgence in the most effective way for all groups.

Benefits and Dangers of Nationalism

Nationalism can be utilized for development. Throughout history, nationalism can be attributed to a rise in the buying and selling of domestic products, recruitment in the military, and general patriotism. The idea of a shared identity connected to a country is a motivator among citizens. In Korea and Taiwan officials were able to implement the Japanese inspired top-down nationalist model that greatly encouraged growth. However, nationalism can also encourage exclusion and competition. In Europe, imperialism and colonization were often justified by nationalism. These were two techniques employed by western countries to overtake and completely control countries in Africa and in the Asia, the extremely negative consequences of which are still being seen today. During World War II, Adolf Hitler employed nationalist techniques in order to secure his base and rationalize his tactics as in the best interest for Germany. Nationalist sentiment, seen as establishing one group to be the rightful citizens of a country, is dangerous in an increasingly globalized world.

vox sign
Pro Vox sign. Vox España. Source: Creative Commons.

Nationalism Across the Globe 

After 2016, there was a large rise in nationalist sentiment across the world. Perhaps the most popular stage for this phenomenon was the United States with the election of Donald Trump, who ran on a nationalist platform with the slogan, “America First.” In Germany, the nationalist AfD party has become a major opposition party, and in Spain right-wing Vox has become prominent within the Spanish Parliament. Similarly, nationalist leaders have ascended onto the political stage in China, the Philippines, and Turkey. Nations are no longer made up of a single ethnic, religious, or language group. This increase in exclusionary nationalism that we are seeing could prove to be potentially very dangerous for the groups considered to be “outsiders.” It is important to understand the many different facets of nationalism in order to protect against the negative consequences it brings as these political leaders rise in popularity.

A Value Shift Toward Fashion

a picture of clothing in a closet
Photo by Ajanet Rountree

I have thought a lot about the phrase “speaking truth to power” over the last few days. Perhaps my musings have a lot to do with the free space I have in my mind now that my thesis is complete. Or it could be the anger I feel knowing that children of Hollywood actresses and the like scammed their ways into colleges and universities while I sacrificed, saved, budgeted and continually sought/seek to maintain my integrity on my significantly less flexible income. What did it mean for me to know that some people have no idea or care about the struggle of other people? What did mean to have someone blatantly disrespect the work ethic of millions of people? Nearly one year ago, my colleague Lindsey wrote a blog about The True Cost of fashion as highlighted in a Netflix documentary. For me, it was an eye-opening read as I found myself confronted by my disrespect for the work ethic of millions of people. After reading her blog, I was committed to shopping differently, but I honestly did not know how or where to begin. You see, I like clothes. I use the word like instead of love because love affirms a commitment whereas like can be fleeting and fickle; therefore, I like clothes and love colors, patterns, and fabrics. I agree with Orsola de Castro’s declaration that “clothes are the skin we choose.”

I cannot say that I have gone this year without purchasing new clothing, but I have not bought as much as I have in years past. I have also become mindful of my giving to charity stores because as the film points out, unsold clothing goes to other countries and overwhelms their local industry; thereby limiting the jobs and transferrable skills like sewing and tailoring. Watching the film, I realized that the core of this change was the shift in my paradigm which subsequently caused a shift in my values. De Castro asserts that our choice of clothing is the manifestation of our communication – fundamentally a part of what we seek to communicate about ourselves. So, I began to ask myself, “What did I want to communicate about myself? Did it matter to me that some of my clothes are years old if they still fit and have been well maintained?” No, but the change in my values was not merely about not caring about the durability of my clothing from years ago. It was about the lives of those on the other end of the stitches and sewing machines.

A downside of globalization is the increase of fast-fashion at the expense of the lives of garment factory workers. Globalization has allowed for the outsourcing of fashion to low-cost economies where the wages are low and kept low; therefore, those at the top of the value chain get to choose where the products are made based upon where they can compete and manipulate the cost of manufacturing. The only interest companies have in countries like Bangladesh is for the exploitation of the people, most of whom are women. The result of the Bangladeshi factory worker is that the “budget conscious shopper” can now purchase clothing that is “cheap enough to throw away without thinking about it” as proclaimed by Stephen Colbert. Last year I began questioning how my consumption of fast-fashion had continued to perpetuate the injustices of the gouging of low-wage countries experiencing the exploitation of their citizens while I claim to advocate for liberty and justice for all. Was I true to myself by ignoring the plight of millions of people making the $20 pair of jeans I brought with my e-coupon? I began to think about it.

a photo of clothes hanging in a closet
Photo by Ajanet Rountree

According to the film, Bangladesh is the second largest fashion producing market in the world after China. In 2013 the Rana Plaza took over 1,000 lives and had been noted as the worst garment disaster in history. In the year following the tragedy, the fashion industry had its most profitable year. Despite the trillions of dollars made globally by the industry, the lives of the workers are disposable. There is no standard wage or guarantee of work conditions. In Cambodia, garment workers protested and demanded a living wage of $160 US a month. The protesters met with aggressive government force that resulted in the deaths of five workers and several others injured. Companies in low-wage countries do not own the factories or hire the workers. Therefore, they are not officially responsible for the treatment of workers and the human rights violations they endure as a byproduct of their need to work. The research of Kevin Bales reveals the depths of the impact of the global economy on human lives in his books on disposable people.

As consumers in a capitalistic society, we distance ourselves from the devastation of poverty and inequality by comforting ourselves with the notion of ‘at least it’s a job’ and ‘sweatshops have the potential to bring about a better life for workers eventually.’ In a Fox News interview highlighted in the documentary, Benjamin Powell of the Free Market Institute defined sweatshops as “places with very poor working conditions as us, normal Americans would experience. Very low wages by our standard. Maybe children working; places that might not obey local labor laws. But there is a key characteristic of the ones I want to talk to you about tonight, Kennedy [the host of the show], and that’s they’re places where people choose to work. Admittedly from a bad set of other options.” There are several things worth noting about Powell’s statement. First, he acknowledges that the conditions are deplorable. Second, he knows that ordinary Americans have not experienced any situations like this. Third, he knows that there is a possibility that children are employed in these factories because there is no enforcement of local labor laws. Lastly, he soothes his conscious and those of the viewer by suggesting people choose to work there. In an article, Powell and Zwolinski argue that the anti-sweatshop movement fails in at least one of two ways: internally by failing to maintain their allegiance or externally but uncontroversial by yielding to objections that should be viewed as legitimate concerns. They insist that sweatshop workers voluntarily accept the conditions because it is a better alternative for them. Is it American pride that allows us to assume that a citizen of another country would willingly choose to work in a job to feed and clothe their children/family that Americans would not do? Have we become so full of ourselves that we willfully accept the sweatshop conditions for others but not ourselves for a $5 t-shirt or $15 dress?

The documentary states that fashion is the most labor dependent industry with nearly 1 in 6 working globally in some part of it. Most of the work is done by those with no voice in the supply chain. Many factory working parents must leave their children to be reared by other family members who live outside of the city or factory area due to the long hours and low-wages; eventually seeing them only once or twice a year. Shima, an Indian garment worker, tearfully states, “There is no limit to the struggle of Bangladeshi workers. People have no idea how difficult it is for us to make the clothing. They only buy it and wear it. I believe these clothes are produced by our blood. A lot of garment workers die in different accidents. [Regarding Rana Plaza] A lot of workers died there. It’s very painful for us. I don’t want anyone wearing anything, which is produced by our blood. We want better working conditions so that everyone becomes aware.” Livia Firth, creative director of Eco-Age, chides that we are profiting off their need to work. They are not different from us, but we treat them with disrespect and like slaves. Economist Richard Wolff concludes that American desire for profit at all cost is in direct competition to the values we claim to possess as Americans. In other words, as consumers of fast-fashion, we are perpetrators of injustice because we assist in the exploitation of workers through the violation of their human rights. Our capitalist economy thrives on our insatiable greed, our irrational fear, and our thirst for power all at the expense of someone else’s survival in poverty and inequality.

Am I anti-capitalism? Perhaps. I am anti-inequality and the continuation of needless injustice at the expense of those most vulnerable so if the divide between the haves and the have-nots continues to widen because of capitalism, then yes, wholeheartedly I am against it. Beyond whether I am anti-capitalist lies the question of whether I can remain unchanged when faced with the narrative of someone surviving in an unjust situation? Put another way: can someone with less social and economic power speak into my life and cause me to change? Yes.

If our economic system thrives on our individual and collective materialism, then any change in our behavior and values will change the system. Changes in our individual and collective action and values mean changes in the individual and collective lives of those on the other end of the thread and sewing needle. This year I have learned that challenging myself to live in a way that keeps the narratives of those who cannot speak up for themselves t the forefront of my mind is—I joined with them—our collective way of speaking truth to power.

You can join us!