In the months following Donald Trump’s arrival to the presidency of the United States and a marked right-wing trend that has influenced Latin America, video essays and Tik Toks have emerged from influencers of the undefined left in the Anglosphere (and later imitated by the Latin American left), warning that conservatism has returned as a new trend among Generation Z and has taken over the 2020s.

Here we must ask ourselves, what is a conservative? In recent days, a controversy has arisen on social media accusing a denim jeans campaign of being conservative and white supremacist for featuring actress Sidney Sweeney as a model. Apart from the ridiculous hysteria of the representatives of the undefined left on this issue, they make it clear that this ‘cultural struggle’ is nothing more than Byzantine discussions and debates on the internet. A waste of time.

Conservatism is currently associated with figures such as Trump, Musk, Milei, the anti-woke movement on the Internet, the alternative right, and the aforementioned Sidney Sweeney. But rather than conservatism as such, it would be a parody of conservatism or, in any case, Anglo conservatism.

In its simplest definition, a conservative is someone who seeks to conserve or preserve their traditions, culture, and lifestyle in the face of modernity. Based on this concept, this ‘new conservatism’ made in the United States with its techno-feudalism, the cult of techno-millionaires, the trad wives influencers, and the anti-woke movement turn out to be nothing more than a virus to destroy a legitimately conservative position in Latin America and the world.

In the Latin American context, echoes of conservatism rooted in different traditions can be found in working-class neighbourhoods or favelas, with their cults of popular saints; in rural areas with their popular festivals, charrería, and lasso rodeos; in the defence of the Amazon by indigenous peoples; and in the defence of Mapuche territory against fracking.

Regarding the latter, I attended a photography exhibition in Mexico City by Argentine photographer Pablo E. Piovano, portraying the resistance of the Mapuche people against globalisation and in defence of water and natural reserves, confronting companies that use fracking, defending ancestral traditions, and the repression and murder of Mapuche activists by police forces. It is in this exhibition that this struggle between Indo-Latin traditions and the modern globalised world is portrayed.

Both the Mapuche people and the peoples of the Amazon represent the true conservative resistance to globalism in Latin America.

Is conservatism compatible with multipolarity?

The idea of a multipolar world, an order in which each people will develop according to its own culture and logos, without foreign interference, is entirely compatible with the conservative idea.

Multipolarity is incompatible with liberalism, but on the other hand, conservatives will adopt a revolutionary conservative attitude to defend their tradition within the multipolar world against liberalism.

But rather than a conservative revolution, it is necessary to theorise a traditional revolution or revolutionary traditionalism, as proposed by Professor Claudio Mutti. [1]

How could this be adapted to our America?

The defence of Indo-Latin traditions in the face of gentrification in large cities, where resistance is found in working-class neighbourhoods, and the defence and resistance of indigenous communities defending their natural territory against fracking, deforestation, mining and tourism companies operating from abroad.

Opposing these enemies in a superficial manner, as the undefined left does, leads only to abstract concepts that amount to nothing.

It is necessary to revisit these issues from a traditionalist and multipolar perspective, to understand that our America is a multipolarity in itself with common traditions and cultures that must be defended.

In this regard, it is necessary to re-evaluate our America, not only as a geopolitical space, but as a sacred geography, where nature, land, and culture are more than abstract concepts; they are sacred ideas. Recovering this dimension of the sacred is important, so that the jungles, the Amazon, and the beaches cease to be objects of speculation and become sacred spaces to be defended.

Revolutionary violence is necessary to protect traditions, to defend this idea of America as a sacred geography. That is why it is also necessary to recover that notion of the political as something sacred.

Exposing those politicians and public figures who call themselves ‘conservatives’ like Trump, Musk, or Milei, who are really just progressive technocrats seeking to destroy any true tradition and replace it with a nihilistic techno-future, with billionaires in power.

Returning to politics as sacred, we need a politics that aspires to defend the traditions of our land. On this sacred politics, it is best to quote Professor Alexander Dugin, who has written several books on the subject:

“It is not about returning to the past but about accessing eternal patterns: empires, sacred orders, Political Platonism. At the same time, we must not shy away from deploying contemporary tools: structuralism, anthropology, phenomenology. Multipolarity, too, becomes a key concept: a world of many civilizations, each sovereign, each rooted in its own logos.” [2]

The conservative-traditionalist (as opposed to the ‘alternative right-wing conservative’) is also a defender of the multipolar idea.

At this point, a third question should be asked:

Is there a trend among young people towards anti-globalist conservatism? There is an anti-globalist sentiment, but it is not conservative. This is because, as already mentioned, the term conservative has been taken over by the alternative right.

Groups fighting against gentrification and for natural resources in large cities are not conservative; their struggles are very limited in this regard. They want to preserve nature and housing, but they do not take up the traditionalist banner.

It will be difficult to bring young people closer to the ideas of multipolarity and traditionalism against globalism, but I don’t see it as impossible.

Indigenous struggles for natural territories and popular festivals are a step towards this struggle for the culture and tradition of a land. Opposition to globalism is, in itself, conservative, even though the vast majority do not adopt this label.

It is only a matter of time before most people realise that, in the face of globalism, liberalism and the West, they only have their traditions to fall back on; there is nowhere else to turn. But this will not happen soon, and we hope it will not be too late when it does.

Those leading this traditionalist revolution (without calling it that) are the indigenous peoples defending their territories. Their struggle sets an example for all of our multipolar Ibero-America.

It is Tradition and Revolution against globalism and its alternative right wing; it is the true cultural war in which we, the supporters of multipolarity, are fighting.

August 2025

[1] Claudio Mutti: “Más que una revolución conservadora, habría que teorizar una revolución tradicional, inspirada en un tradicionalismo revolucionario. [En red] Recuperado de https://jgmail.tumblr.com/post/789066327027580928/claudio-mutti-m%C3%A1s-que-una-revoluci%C3%B3n

[2] Dugin: El retorno sagrado de la política. [En red] Recuperado de https://jgmail.tumblr.com/post/789699881074819072/dugin-el-sagrado-retorno-de-la-pol%C3%ADtica