A Black Muslim man was recently assaulted in St. Albert, an incident that did not occur in a vacuum but rather within a system where a loud minority feels empowered to revel in hateful tropes. This is only the latest in a string of incidents, including threats and assaults against Black Muslim women. So much for the notion of 'liberating' Muslim women. Understanding the drivers of this hate requires examining the economics of populism and hate.
The Economics of Hate and Online Platforms
Online comments on posts by the National Council of Canadian Muslims regarding Islamophobic incidents are deeply disturbing. Multiple commenters downplay such incidents, engage in both-sidesism, hide behind freedom of expression, essentialize, stereotype, and dehumanize Muslims, gaslight concerns of racism and Islamophobia, engage in deflection and whataboutery, and repeat Islamophobic tropes ad nauseam.
The profiles of such individuals reveal them as ordinary citizens living privileged lives in an advanced economy. They appear to have attended school, hold jobs, and maintain social lives with family and friends. Therefore, lack of formal education, limited employment opportunities, and social isolation do not necessarily explain their racism and Islamophobia.
The economics of hate literature indicates that online platforms facilitate polarizing content through algorithms designed to maximize user engagement and revenues. Hatred is based on the repetition of false or distorted stories, especially within online bubbles or echo chambers like WhatsApp groups. In economic jargon, this creates malevolent preferences where group identity is expressed by pitting an in-group against an out-group.
The Role of Social Norms and Far-Right Populism
The out-group is often a vulnerable minority that can be repeatedly attacked. Social norms determine which groups can be targeted without consequence. For instance, hateful commenters will censor themselves to avoid appearing 'racist' but feel emboldened regarding Islamophobia or homophobia.
Hateful commenters often conceal their prejudice behind 'freedom of expression.' However, free speech without scrutiny is problematic; when a critical mass of people internalizes hate, a tipping point is reached that shifts society from one state to another. The cases of Nazi Germany and fascist Italy are instructive examples.
Unchecked hate leads to schadenfreude, where the hater derives warped satisfaction from the misfortune of the out-group. This is illustrated by laughing emojis or gleeful responses to victims' suffering. Such haters rationalize their egoistic and abominable behavior, openly justifying the rape and culling of men, women, and children.
These haters engage in groupthink and elect far-right leaders even if it harms their own economic interests. The harm inflicted on the out-group more than compensates for the detrimental economic policies imposed by far-right populist leaders. Thus, haters bear economic loss provided the out-group is hurt more.
