Fascist

== Proponents and subideologies ==
Subideology 	Description	Adherents
Default (None) 	Of the ideologies that emerged in the tumult following the First World War, the one that proved to have the greatest success in achieving and maintaining power in Europe was the ideology known as fascism. Borne out of the beliefs of disillusioned communists and authoritarian nationalists, fascism is often characterized as being "third positionist" due to its ideological inspiration from both the radical left and right. Although traces of Marxist doctrine can still be found buried in its worldview - it embraces a producer-parasite dialectic, but between nations instead of economic classes - its virulent nationalism puts it at odds with the internationalist mindset of socialism, and it inevitably led to violent conflict within Germany, Spain, and Italy in the interbellum decades. In all cases, the fascist parties eventually won out and forced their socialist rivals underground.
Fascism's most defining qualities come from its slavish devotion to the state. The government, often under the control of a single strongman, serves as the final arbitrator and authority in the land. Religious institutions, trade unions, private businesses, and the like are permitted to exist in some limited form, though their subservience to the state's authority is made clear. The government also upholds a national mythos, spinning tales of a noble people with past glories that were unfairly stripped from them, and demands that the populace find strength in unity and reclaim what was lost. They sneer at liberal nations for decadent complacency and socialist nations for succumbing to degeneracy - yet paradoxically view those outsiders as a looming threat who are posed to destroy everything they hold dear.	
Corporatism 	Corporatism, from the Latin word for the human body, is one of the earliest economic models that presented itself as a "third position" to counter both capitalism and socialism. It is subject to a great many influences, from classical Greek philosophy to leftist syndicalism, but it was ultimately the proto-fascists who dominated the legacy of corporatism. It became deeply associated with Catholic and other religious traditionalism, integralism, and "clerical fascism" in the interwar years, and it served as a model to people such as Gabriele D'Annunzio, Engelbert Dollfuss, and Antonio Salazar.
While corporatism is collectivist and believes economic classes are a fundamental unit of society it teaches that the greatest good can only be achieved through class collaboration rather than class struggle. Workers and employers alike are organized into some form of corporate body - be it guilds, syndicates, trade unions, or worker cooperatives - based on their industry, and it would be these corporate bodies that lobby the government on their behalf. The amount of representation the individual is afforded in the government is subject to variance, but usually often very little. Corporatism is also marked by a heavy preference towards a traditionalistic interpretation of the moral codes prevalent in the locality, especially with regards to marriage, sexuality, family structures, and popular media.	
Corporate Statism 	Money can buy many things - towers of steel, cities of gold, the loyalties of craven men - but not a monopoly on violence. Or a country. At least, not yet.
Although the role of corporate capital in this polity is monumental - entirely out of the scope of what would be expected anywhere else in the world - the state maintains its prerogatives. Though the corporations and their lieutenants are omnipresent, and their wishes cannot be ignored, their desires and machinations are ultimately subject to the whims and needs of a single primarch. Even if the economic and social life of this society is dominated by private enterprise, the political direction of the state remains firmly in the grip of a singular entity, bending the efforts of others to serve a purpose greater than mere profit. Here, labor and capital are both subsumed under the vision of their betters.	
Sansepolcrismo 	Taking its name from a discourse held by Benito Mussolini in Milan's Sansepolcro Square, Sansepolcrismo is the very first incarnation of the fascist ideology, back when the PNF didn't exist yet, and fascism still called itself "Fighting Fasces". At the time, the movement's name and iconography were a tribute to the Arditi, Italy's elite assault corps and the very first to wear the black shirt - which would become the uniform of the future MVSN, the feared Camicie Nere.
The Sansepolcro Manifest advocated for a "Third Way" between capitalism and communism, taking the best from both sides while discarding what was deemed unnecessary. As such, early fascism conjugated private economic initiative with heavy state intervention in the economy, parity between sexes and worker uplifting programs with rabid nationalism and unbridled militarism, vote for women with single party state: a mèlange of political, social and economic beliefs, kept together by the messianic figure of the Duce, the voice of the people, who knew what was best for all - and had the strength to pursue it.
Abandoned over the years in favor of less revolutionary policies that catered more to the middle classes, Sansepolcrismo has been brought back to the forefront of political discourse by Ettore Muti's meteoric rise to power. While unstable and somewhat erratic, it is undeniable that this ideology finds fertile ground among the lower classes and the military, making it a powerful tool to counter the advancement of socialism in society: only time will tell whether it will be successful, inaugurating a new age of nationalistic zeal and class cooperation, or it will once again be forgotten.	
Fascist Mysticism 	Founded by Niccolò Giani, the School of Fascist Mysticism has spent years crafting a comprehensive analysis of both modern and ancient philosophy, society and religion. Constantly striving to find the reasons behind the great events of History, the members of this school came to the conclusion that matters of state, economy, religion, ethics and race are tightly bound: as such, there must be something capable of holding everything together, espousing the supreme good and fighting the supreme evil - and that something is Fascism.
In the eyes of Niccolò Giani, Fascism is more than a political ideology. Preaching eternal devotion to the State, unflinching faith in God, and utter loyalty to one's family, comrades and brothers-in-arms, it is a comprehensive code of values that can find application in every moment of a person's life, replacing all other social constructs, including religion: in fact, Fascism is the final and logical conclusion of Christianity, with the messianic figure of the Duce acting as paragon of virtue, and supreme authority in both political and religious matters - making the corrupt and decadent Clergy unnecessary.
Previously confined to academic halls and theoretic debate, Niccolò Giani's meteoric rise to power in the Italian Empire has seen Fascist Mysticism experience a dramatic increase in both importance and adherents, as its teachings offer hope to desperate Italians: duty in place of uncertainty, and devotion in place of doubt. As the faithful grow in strength and numbers, the Duce smiles, for every new follower is not only a step closer to what Fascism was meant to be - it is a step closer to ascension, in both body and soul.	
Fascist Populism 	Some leaders are fond of expressions such as "the world has need of our nation, and our nation has need of all its people." Yet behind these apparently neutral calls for national unity and joint effort is a system no less fascistic than that first envisioned by Benito Mussolini, the Master of the Mediterranean, all those years ago: that of Fascist Populism.
Fascist Populism is fascism for the farmers and peasants of the countryside - it focuses on the interests and welfare of the idealized "Old Country", far away from the alleged "decadence" and "corruption" inherent in cities and towns. As a result it focuses on the welfare of rural areas to an extent even many agrarian leftists and centrists would find irrational.
Fascist Populism also eagerly plays on the neuroses and concerns of the average farmer to strengthen its base. An abhorrence for the "other", most frequently manifested in xenophobia and anti-Semitism, figures prominently in their policy. Just as important to them is well-deployed welfare - to ensure that farmers "can receive from the Nation their just reward for their work" - and protectionism, to shield the rural industries (whether deservedly or not) from their "hostile" competitors outside.	
National Syndicalism 	Despite what some may think, National Syndicalism is not exactly fascism, but nor is it socialism either. As revolutionary as it is anticommunistic, rooted in the writings of both Georges Sorel and Ramiro Ledesma Ramos, it is a very idiosyncratic ideology, merging various influences to become something wholly new.
Just as its name indicates, National Syndicalism could be described as a fiercely nationalist version of revolutionary syndicalism. Seeking to organize society around a system of syndicates, and promoting class cooperation instead of class struggle, it aims to constantly revolutionize itself, which means that it is, at least in theory, deeply progressive.
National Syndicalism, while still fairly popular in Latin American countries and a lingering influence on Spanish intellectuals, is not as voguish as it once was. Indeed: times have changed since the 1920s, and what was once seen as a young, fiery ideology has now been eclipsed by other radical currents, such as national socialism or communism. Nevertheless, a resurgence, while certainly unexpected, still seems to be possible, for National Syndicalism's perpetual modernisation might turn out to be its greatest strength.	
Falangism 	Born in the chaos of the Spanish Second Republic, Falangism seeks to marry the revolutionary economic ideology of National Syndicalism with conservative catholic Christian teachings. While conserving the anti-capitalist, anti-communist, inflammatory, and dynamic rhetoric of National Syndicalism, it is way more moderate in practice. Falangists will still call for the creation of vertical syndicates, but they are not as radical as their predecessor and Falangists will often find themselves working under a state capitalist system. In line with their policy of class collaboration, the worker-manager relations in these syndicates will be managed by the state through the state-owned syndicates. However, this extensive state control of the syndicates and the economy as a whole can often cause Falangist states to fall under the system of Corporatism.
The aspect where National Syndicalism and Falangism clash the most, however, is their social outlook. While the former advocates for a "Constant Revolution", the latter is ultra-conservative. Falangism also rejects the separation of church and state, and it often advocates for Christianity as a state religion. Its also a very nationalistic ideology, especially when applied in hispanic countries, where it seeks to unite the Spanish-speaking world in something called "Hispanidad". For this reason, South America is where Falangism enjoys the most popularity outside of Spain. It also endorses a form of Christian-based nationalism, which can cause problems in nations where Christianity is not the dominant religion. Looking at it from the surface, Falangism seems very similar to National Syndicalism, but as you delve deeper, the social and cultural differences become evident between the two ideologies.	
Mosleyite 	 	
Révolution nationale 	 	
Revolutionary Nationalism 	Heralding a new era for the people now stood atop the shoulders of slain giants, a new wave of energy had emerged from the rotting carcasses of empires; a zealous 'Revolutionary Nationalism', materializing wherever the imperialist boot had once tread. Rejecting unequal treaties from London, resource-pillaging from Paris, and imperial diktats from Berlin, this newfound nationalism has roared in the shadows of Europe's empires to repel the horrors and brutality that had once emerged from the colonial office.
Many of these post-colonial regimes govern underdeveloped and highly hierarchical economies as a result of their historical exploitation. However, authorities drive to modernize their countries, often unifying their people around a powerful figure or institution alongside patriotic, and sometimes revanchist, rhetoric. The newly-founded nation remains at the center of all political life; workers are instructed to toil for the strength of the country just as soldiers are told to fight to defend the homeland's recent freedom. Social views on morality and personal autonomy vary, but almost all agree upon a single, unified cultural identity in the face of a new modernity. As Europe lies fractured and limp under the grey jackboot, the liberated peoples cheer to celebrate independence from the masters who could no longer bear the whip.	
Reform Bureaucracy 	Like most great powers, Japan found itself deeply divided during the interwar period of the early 20th century. At the close of the Great War, it had been a mere 60 years since the nation had begun its transformation from an isolated, feudal society to a modern and industrialized nation-state. No such change would be without teething problems, particularly in the field of economics - after all, the free-market status quo had originally developed naturally, over a lengthy period of time, and the arrival of revolutionary socialism only complicated matters further. From a combination of that era's uncertainties, ideological experimentation, and the new experience of colonialism emerged a uniquely Japanese phenomenon: 'kakushin kanryō', or 'Reform Bureaucracy'.
For such an unassuming name, Reform Bureaucracy carries quite the legacy of cruelty and exploitation. Best realized in the ruthlessly exploited puppet state of Manchukuo, it is unapologetically dehumanizing, corporatist, and even fascistic. To these bureaucrats, economics is a matter of nothing but numbers and well-trained cogs, a series of gears dedicated to expanding the nation's preparedness for war and mobilisation. Drawing upon the 'total war' economy of the late German Empire, the economic rationalization of the Weimar Republic, and the planned economy espoused by many hardline socialists, Reform Bureaucracy's ultimate goal is simple: the complete subordination of the economy to the needs of the state, generally with the military and a politicized bureaucracy as the main benefactors.	
Ordosocialism 	In 1847, Karl Marx shook the world to its very core. He created an ideology that discarded the old order, and addressed the true struggle of the common man. Now, Marx's true successor has arrived. Ivan Serov, creator of Ordosocialism, did not understand why one's patriotic love for their country must be at odds with their nation's class struggle. Why must they demonize the Germans, when their ideology clearly has unique characteristics that could better serve the forces of revolution? Ordosocialism is the resolution to these conflicting questions and ideals.
Ordosocialism is the synthesis of the class struggle and the national struggle. Ordosocialism is the synthesis of all that opposes both capitalism and cosmopolitanism. Ordosocialism concerns itself with the destruction of those who decided to follow the path of reaction, and those whose reactionary tendencies are of a more... hereditary nature.
Some fools accuse Ordosocialism of being a reactionary, corporatist betrayal of all that Marx stood before. Some fools accuse Serov of being a madman, no better than Hitler himself. These individuals attempt to weaken the revolution with their slander, and defend hereditary reactionaries despite their inherent opposition to the revolution. Serov and his followers will not let these false claims distract them, however, for they have a new revolution to bring forth. A revolution free of the rot that plagued its predecessors.	
Proletarian Nationalism 	 	
Neofascism 	 	
Integralism 	There exist many variants of Integralism, often affected by the circumstances in which its exponents find themselves. Yet the core principles are very much the same, and have the same basis: that of stridently fundamentalist, traditionalist Catholicism.
Integralism rejects the values brought about by the Enlightenment - those of secularism, democracy, and liberalism - and denounces the widespread societal consequences brought about by the Industrial Revolution as being a disaster for humanity. Instead of embracing 'progress' and change, an integralist will insist that the only way for people to lead moral, dignified lives is through a return to agrarian medievalism, in a society predicated upon hardline Catholicism.
Based on a corporative concept of the society working as a human body, integralism is not built on a concept of a glorious future to be built off of an ancient ideal, but instead on a ruthless, hardline attempt to bring that glorious - and often imagined - past back, by any means necessary.	
Ecclesiastical Nationalism	With enough faithful, no barricade can hold, no walls can stand. There has never been a force such as faith in history, capable of galvanizing the masses and pervading every thought. It is capable of changing behaviors, outlooks, and personalities. As omnipresent as it is, it is evident that religion will eventually fuse with the nation, forming a chimera of an ideology known as Ecclesiastic Nationalism.
While not as extreme as its overtly racist counterpart, Clerical Fascism, Ecclesiastical Nationalism is still an authoritarian ideology. This ideology asserts that a nation is inherently interrelated with religion. The separation of faith and state is then completely erased, and policy takes a distinctly religious aspect. However, it still isn't a theocracy. Members of the clergy are not in positions of power, but the leader will be seen with high-ranking heads of religion. What organized religious movements exist will be subordinated to the state. On the subject of the history of the nation, Ecclesiastic Nationalists will emphasize the deep-rooted links between the nation and religion, often glorifying religious and pious figures, like Saint Sava of Serbia or Jeanne D'Arc of France. These figures will not only be looked up to for their faith but their role in history. They will become political figures as much as religious figures as the state itself. Religion will become politics, and politics will become a religion. When one looks at Ecclesiastic Nationalism, one can't help but wonder if this is the true purpose of faith or simply a transformation of religion into an insidious political tool.	
Category:Ideology
Category:Fascist