Andrew Tate is back in America, and his toxic blend of misogyny and wealth-worship is once again dominating headlines and conversations. Having fled Romania amid legal troubles, he appears to be betting on the resurgence of Trumpism to offer his toxic brand a fresh start, one where reactionary politics and celebrity grift can shield him from accountability while amplifying his influence. A recent thought-provoking piece in the New Statesman by Megan Nolan addresses what she calls the ‘Andrew Tate problem’, examining how figures like Tate exploit genuine feelings of alienation among many working-class young men. While the NS article raises important points, particularly about the dangers of dismissing the class dimensions that underpin Tate’s appeal, there’s a crucial aspect missing from the analysis: concrete strategies needed to win these young men back to progressive, left-wing working-class politics.
Andrew Tate’s worldview is capitalism taken to its extreme. He glorifies dominance, wealth, and violence, particularly violence against women, as clear expressions of capitalist values rather than isolated personal failings. His expensive cars and aggressive persona embody capitalism’s central promise: success defined by power and money gained through the oppression of others. Understanding Tate’s allure requires acknowledging the vacuum left by decades of neoliberal policies that have devastated working-class communities. Sam Fender, quoted in the New Statesman, rightly highlights this by pointing out that class is frequently overlooked when we discuss privilege and marginalisation. It’s easy to see how telling a young man from a struggling background that he’s privileged can feel like a dismissal of his lived experience. This doesn’t excuse misogyny, far from it, but it does help explain why figures like Tate seem appealing. Economic desperation, social isolation, and a pervasive sense of worthlessness create fertile soil for reactionary ideologies.
Our response cannot simply be to moralise against misogyny. We must provide tangible alternatives that speak directly to the needs, desires, and frustrations of these young men. The left has historical precedents to guide us. The Communist Party in Britain, during the early to mid-20th century, understood the importance of culture and fitness as platforms for building working-class solidarity. These cultural initiatives went hand-in-hand with strong trade unionism and collective industrial identities. In industries such as mining, shipbuilding, and manufacturing, communities often worked together, generation after generation, with shared experiences that clearly demonstrated the strength of class solidarity. Tate, by contrast, represents hyper-individualism, an ideology deeply aligned with neoliberal capitalism, which aggressively undermines the collective bonds that once defined working-class identity.
It’s time to push past the pervasive narrative that money is the most important measure of value, the instant gratification and superficial “get rich quick” promises pushed by influencers and TikTok stars. This mentality offers nothing sustainable, produces nothing of genuine worth, and deepens the feelings of inadequacy and isolation at the heart of neoliberal capitalism. Young men are bombarded with fantasies of wealth, sold the idea that success means becoming a footballer, rap star, or professional gamer, paths that, for the vast majority, are unattainable. When these dreams fail to materialise, many are left feeling like they have personally failed, rather than recognising that the system is rigged to offer only a select few an escape through fame and fortune.
We must make our young aware that there is no shame in doing hard graft for a fair wage. Dignified, meaningful work should not be seen as a consolation prize but as the backbone1 of a functioning society. The left must champion a cultural shift that values labour, not just in rhetoric but through real policies that ensure fair wages, job security, and respect for working people. When work is properly valued and fairly rewarded, young men will no longer feel compelled to chase unattainable illusions of wealth but will instead see pride and purpose in contributing to their communities. Instead of glorifying hyper-individualistic success, we should emphasise collective well-being, community resilience, and the importance of productive contributions to society. A society that prioritises public service, craftsmanship, skilled trades, and cooperative enterprise offers a deeper and more fulfilling vision of success, one rooted in solidarity, not spectacle.
To reclaim these young men from Tate’s orbit, today’s left—especially left-wing men—must re-engage with them directly and meaningfully. This begins by developing inclusive community spaces, such as sports clubs, gyms, music and art groups, and community centres explicitly rooted in difference, and anti-sexist, anti-racist principles. But these spaces must go beyond passive inclusivity, they should actively foster class consciousness, demonstrating the power of solidarity through community organising and mutual aid. Tate offers a hollow sense of empowerment; the left must offer the real thing, not only through economic struggle but through practical, everyday support. Mutual aid networks, providing free food, housing support, legal aid, or youth mentorship, offer immediate, tangible relief from the economic hardships that drive many young men towards reactionary figures. Community organising around workplace issues, rent strikes, and anti-poverty campaigns can give young men a real sense of power, not through domination, but through collective struggle.
We must also tackle economic inequality head-on by championing policies that directly address unemployment, precarious employment, wage stagnation, unaffordable housing, and the cost-of-living crisis. By providing tangible improvements in their material conditions, working-class solidarity becomes a credible and appealing alternative to the superficial empowerment offered by figures like Tate. Actively promoting positive masculinity by highlighting role models who embody strength through solidarity and empathy rather than aggression and individual wealth can fundamentally shift young men’s perceptions. Celebrating historical and contemporary figures whose masculinity is defined by community well-being and collective action provides a powerful counter-narrative.
Misogyny and capitalism reinforce each other. Confronting one requires challenging both. The left must offer not merely condemnation, but a compelling, concrete alternative: a politics built on solidarity, dignity, and collective empowerment. History demonstrates that such an approach can resonate powerfully. Now more than ever, we must recommit to those principles, offering young men, and indeed all of us, a pathway out of alienation and toward genuine, inclusive working-class unity.
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- I do want to make clear that a functioning society must offer more than just meaningful work, as some people are unable to work, and others contribute in ways that are not always measured by traditional employment. Those with disabilities, carers, and those facing systemic barriers to work should be valued not for their productivity but for their inherent dignity and the role they play in their communities. Likewise, artists, musicians, and writers, those who pursue creative and intellectual endeavours, enrich society in ways that cannot be reduced to economic output. ↩︎
