Category Archives: Europe

"Social Monarchism" in Weimar Germany

Lev [Nussimbaum aka Essad Bey] was not only [a would-be Burkean] conservative, he was a monarchist—as he announced in an article in Die Literarische Welt in 1931. “So why have I remained to this day a monarchist despite my having lived in a republic for years, and why am I becoming more monarchistic every day?” … His answer is simple and even rather sensible: “The world of today faces two great dangers: bolshevism and a nationalism that is overrunning everything. I know of only one means to stave off these two dangers: monarchy.” To which he adds, it must be “true monarchy and not its constitutional, nationally limited, Wilhelmine version.” …

Lev’s eclectic politics led him to ever weirder groups on the fringe of Weimar society. One such was the Soziale Konigspartei—the “Social Monarchist party”—which ran against the spirit of the times in various conflicting ways: it was philo-Semitic and called for a restoration of the kaiser but also wanted to form a kind of “workers’ state.” The idea was to get the kaiser to return with the backing of the proletariat, thus ending the farce of competing extremisms and finger-pointing that parliamentary democracy had brought to Germany. The Social Monarchists attacked everything the Nazis stood for, and didn’t find many allies anywhere else, so they were doomed from the start. It didn’t help that their leaders were an obscure mixture of liberal but penniless nobles and “creative proletarians.”

Lev’s dabbling in such groups evokes something of the disorientation of the time. Many people in the 1920s looked back on the monarchies and could not fathom that it was all over. This was not ancient history—this was life the way it had always been throughout history, back to Charlemagne, Saladin, or King David, and up until last year, or the year before that. This was the world that Lev had over his shoulder. And it had been replaced by—what? Fiends on all sides, bloodthirsty, completely unrestrained by their fathers’ and grandfathers’ traditions of politics, society, and decency. All the groups Lev tried joining in these years would have in common the idea that the only way to avoid bolshevism or fascism was a revival of monarchism with the support of the “people,” however defined. It was really a “happy valley” sort of politics that hoped to achieve something familiar from Robin Hood and King Arthur stories: the world righted by placing the “good” king back on the throne, his people content in their old time-tested traditions. But Lev’s state of mind had something in common, too, with modern libertarianism and its suspicion of central authority (and with a lot more justification). As he commented, “The less a government tried to make me happy, all the better I felt.”

SOURCE: The Orientalist: Solving the Mystery of a Strange and Dangerous Life, by Tom Reiss (Random House, 2005), pp. 246-247

Genius or crackpot? Wingnut or moonbat? Lev or Essad? We excerpt, you decide.

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Education of Essad Bay Nousimbaoum, Orientalist

On October 17, 1922, Lev enrolled as a student in classes in Turkish and Arabic in the Seminar for Oriental Languages at the Friedrich-Wilhelms-Universität. On his application, he wrote his name as “Essad Bey Nousimbaoum,” from Georgia. This was the first recorded official use of his new name—which was essentially “Mr. Leo Nussimbaum” transposed into Turkish. (However, the word “Bey” had connotations of Turkish nobility, and his new name helped build the impression that Lev was of princely origin.)

The inconvenient detail that Lev had not yet graduated from high school was not mentioned, and it became his great secret for the next year and a half. At first he was slightly disturbed by the university lectures, for he found that “the professors spoke about their subject matter as though they were speaking about completely ordinary things.” But gradually, he understood that the professors saw the Orient as a professional pursuit, while he was driven by “a mysterious compulsion.” Lev started to figure something out—a neat trick, in fact; a mental survival skill. He found that his love of ancient crumbling walls and winding souks was a guiding light he could shine on almost any landscape, no matter how bleak and intimidating it might seem. He would learn to carry a portable “Orient” inside him, one that he could unpack whenever he found a comfortable spot and the right audience.

He began to keep a crazy schedule. He was determined that no one in the Russian gymnasium find out that he was attending the university (under false pretenses), and at the same time no one at the university must realize that he was still in high school. At 6 a.m. each day, he set out from Charlottenburg and walked all the way to the other side of the city to the university. He would spend the morning in seminars while the gymnasium was still full of German girls. When the Russian school opened, at 3 p.m., he would be there just as if he had been loafing all day like his classmates. “While the teacher was explaining a geometric theorem, the Arabic grammar lay on my knees.”…

Lev’s capacity for hard work and mental focus was something that would drive the rest of his short life. The emigre writers were known for drinking and working like fiends, but Lev would soon astound even them. His clandestine academic activities made him feel at times like he was in an “exclusive club,” and at other times as though he lived in another world. He was glad to have a reason for being separate, however. Both the work and the schedule were a sort of emotional survival strategy. “Most likely I would have perished from this leap into poverty, if it had not been for the love of the ancient Orient that kept me going,” he recalled. Lev also found he enjoyed having a secret life. He was different, he knew, because of what he had done and what he was doing. He was now an Orientalist….

On the day of his final examination at the Russian gymnasium, Lev felt lost and hopeless. He had spent far too much time at night school, studying Arabic, Turkish dialects, and Uzbek geography. There was no hope he could pass in his basic subjects—especially Latin and mathematics. He felt a fool and imagined how his and his father’s prospects would become even worse when he flunked the exam. He would not be able to face the old man, who had experienced so much hardship. It would be more than he could bear.

The chairman of the examination committee, a wrinkled old Romanov prince with a monocle sunk impossibly deep into his face, seemed to take barely any notice of Lev during his exam. Then Lev saw he had written on his pad, “in his melancholy aristocratic handwriting” next to the name Nussimbaum, “a very poor candidate.” During the history examination, the old chairman practically seemed asleep as Lev was quizzed, sitting there indifferently and gazing off into the distance. Suddenly, he raised his head, fixed Lev through his monocle, and said: “Tell us something about the dominion of the Tartars and Mongols over Russia.”

The question would already have been the ultimate gift to Lev, even if he wasn’t in his third semester at the Friedrich-Wilhelms-Universität.

“I saw before us the wide Mongolian steppes and the horsemen … and there was no stopping me,” Lev recalled. I think I even forgot that I was in the middle of the examination. I spoke and spoke, I quoted Arabic, Turkish, Persian authors in the original languages. Indeed, I even knew some Mongolian. The committee was dumbstruck—the prince dropped his monocle. Then suddenly he started posing questions, and lo and behold!—he posed questions in Persian, in Mongolian, he even quoted the classics of Oriental literature…. Only later did I find out that the prince was one of the most renowned Orientalists of Russia. The examination committee sweated; the whole thing went beyond their imagination. The teacher suddenly looked like a little schoolboy. What started out as an examination turned into a discussion in all different languages about all sorts of Oriental problems. I think it lasted two hours and it would have continued into the evening if the person sitting next to the prince, a former Russian privy councilor, hadn’t given him a nudge.

The discussion saved Lev. Whatever other mistakes he made on his examinations, the old prince saw his talent and would not let him fail. In place of “a very poor candidate,” the chairman made sure that all his examiners marked Lev as “average.” He could graduate.

SOURCE: The Orientalist: Solving the Mystery of a Strange and Dangerous Life, by Tom Reiss (Random House, 2005), pp. 193-194, 198-199

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Weimar–Soviet Alliance, 1920s

At the world economic conference in Italy, [German Foreign Minister Walther] Rathenau charmed and negotiated around the clock, trying everything to press the Allies for some concessions on reparations. He wanted Germany to deal with the West, but France was adamantly opposed—and Rathenau was not the sort of man to let the company collapse just because it was unsuccessful in one market. If the Western democracies would not help Germany, he was determined to “play the Russian card.” In a midnight phone call with the Russian delegation, Rathenau arranged a secret meeting in the nearby seaside town of Rapallo. There, he entered into negotiations with none other than Leonid Krasin, the elegant bomb-maker of Baku … Krasin’s terrorist days were over, and he was now helping bolshevism with his smooth negotiating skills and wide knowledge of the oil business. (In fact, his main brief was to sell Baku oil concessions to Western companies on behalf of the new Bolshevik regime …)

The new special relationship between Germany and Soviet Russia was based on their purely negative common affinity—a hatred for the West and the “victors of Versailles”—and would have terrible unforeseen consequences. Its secret codicils would allow the German Army to illegally rearm and train on Russian territory throughout the twenties and thirties. Tens of thousands of German “work commandos” would come to Russia in 1923 and begin experimenting in the new, still theoretical technique of the blitzkrieg, the idea that small, high-quality, mobile forces backed by airpower could overcome a country before it could react. Under the treaty, the Germans built aircraft outside Moscow and manufactured poison gas in a plant in the Russian provinces. Red and German armies trained their aviators and tank officers together at a series of new schools throughout the Soviet Union. Thus, the armies that would slaughter each other in the 1940s in the most massive mechanized battles in history trained together in the 1920s.

SOURCE: The Orientalist: Solving the Mystery of a Strange and Dangerous Life, by Tom Reiss (Random House, 2005), p. 183

A great many alliances based on “purely negative common affinity” seem to have “terrible unforeseen consequences.”

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Holocaust a Contingent Event?

Thus the Holocaust was a contingent event, one not predestined by the intensity of Nazi anti-Semitism, virulent as it was, but facilitated by the exigencies of a world war that threatened to destroy the Nazi state, with the Jews perceived by Hitler as leading a vanguard of that destruction. Each step in the decision-making process concerning the Jewish Question was dependent on critical war-related events. After the defeat of France in 1940, Madagascar, a French colony, was chosen as the future “homeland” of the Jews. When the undefeated British navy made such mass shipping impossible, an area at the fringe of the German empire near Lublin was chosen, to be later changed to an unnamed destination in the soon-to-be-conquered Soviet Union. This harsher decision was made in March 1941 at the same time as the Lend-Lease Agreement between the United States and Great Britain. Difficulties in the invasion of the USSR led to the killing of Jewish women and children after August 15. As these difficulties became increasingly apparent to the Germans, harsher measures including deportations of Jews from Western to Eastern Europe were carried out, to be followed by the ultimate decision to commit genocide after the attack on Pearl Harbor and the first Russian land victory defending Moscow….

The dynamic approach adopted here helps explain an apparent anomaly. While there is clear evidence of virulent German anti-Semitism during the war even among “ordinary” Germans who behaved abominably toward Jews in the death marches from the concentration camps into Germany proper in 1944–45, the evidence of earlier German anti-Semitism is variable. German anti-Semitic political parties had declined precipitously in their share of the Reichstag vote prior to World War I, achieving only 0.86 percent in 1912 compared with 3.70 percent in 1898. Even after World War I and the rapid rise of anti-Semitism, reasons for joining the Nazi Party given by early members generally did not include anti-Semitism among the primary factors. The economic boycott of Jewish businesses called by the Nazi leadership for April 1, 1933, shortly after its accession to power, was generally regarded as a public relations failure, even by the Nazis themselves. Only after the events of World War II and the growing threat to the Nazi – by now identified as German – state did the German population behave in a deeply anti-Semitic manner. Thus one resolution of the apparent inconsistencies between Goldhagen‘s account and the many critics of his emphasis on “eliminationist anti-Semitism” can be found in the dynamics of the confrontation between Nazi Germany and its systemic environment.

SOURCE: The Killing Trap: Genocide in the Twentieth Century, by Manus I. Midlarsky (Cambridge U. Press, 2005), pp. 151-153

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European Attitudes toward the Confederacy

Although Napoleon III of France wished to recognize the Confederacy from almost the beginning, he was unwilling to take this step except in tandem with Britain. (All other European powers except perhaps Russia would have followed a British or French lead.) British policy on recognition of a revolutionary or insurrectionary government was coldly pragmatic. Not until it had proved its capacity to sustain and defend its independence, almost beyond peradventure of doubt, would Britain risk recognition. The Confederate hope, of course, was for help in gaining that independence.

Most European observers and statesmen believed in 1861 that the Union cause was hopeless. In their view, the Lincoln administration could never reestablish control over 750,000 square miles of territory defended by a determined and courageous people. And there was plenty of sentimental sympathy for the Confederacy in Britain, for which the powerful Times of London was the foremost advocates. Many Englishmen professed to disdain the vulgar materialism of money-grubbing Yankees and to project a congenial image of the Southern gentry that conveniently ignored slavery. Nevertheless, the government of Prime Minister Viscount Palmerston was anything but sentimental. It required hard evidence of the Confederacy’s ability to survive, in the form of military success, before offering diplomatic recognition. But it would also require Union military success to forestall that possibility. As Lord Robert Cecil told a Northern acquaintance in 1861: “Well, there is one way to convert us all—Win the battles, and we shall come round at once.”

But in 1861 the Confederacy won most of the battles—the highly visible ones, at least, at Manassas [Virginia], Wilson’s Creek (Missouri), and Balls Bluff. And by early 1862 the cotton famine was beginning to hurt….

The Times stated that if England could not “stop this effusion of blood by mediation, we ought to give our moral weight to our English kith and kin [Southern whites], who have gallantly striven so long for their liberties against a mongrel race of plunderers and oppressors.” The breakup of the United States, said the Times in August, would be good “riddance of a nightmare.”

SOURCE: Crossroads of Freedom: Antietam: The Battle That Changed the Course of the American Civil War, by James M. McPherson (Penguin, 2003), pp. 37-38, 58. Originally published by Oxford University Press in its series, Pivotal Moments in American History, which seeks “to encourage interest in problems of historical contingency,” according to the editor’s note by David Hackett Fischer, who continues:

Ideas of contingency are drawing more attention in historical scholarship, for several reasons. They offer a way forward, beyond the “old political history” and the “new social and cultural history,” by a reunion of process and event. They also restore a lost element of narrative tension to historical writing. A concept of contingency makes history more teachable and learnable, more readable and writable, more important and even urgent in our thinking about the world, and most of all more true to itself.

UPDATE: Jim Bennett leaves a well-informed comment that makes me want to add a few more points about the contingencies that McPherson’s account highlights:

It has become almost an article of faith in alternate histories that Britian was chomping at the bit to recognize the Confederacy. However, the balance of forces between the pro-Confederate and pro-Union forces was more nearly even than is sometimes recognized. The legacy of the British abolitionist movement was very strong, particularly in the Liberal Party, and in the powerful evangelical movement (to the extent that these three phenomena were not entirely congruent…). The subject cannot be discussed without reference to the mass pro-Union rallies in places like Birmingham and Manchester, by cotton workers who were often unemployed because of the Union blockade and who had every economic incentive to be pro-Confederate. Sympathetic Britons had explained many times to high-ranking Confederates that recognition would almost certainly have to entail a committment to emancipation, however gradual and compensated it might be. Yet the Condererates never took the hint. Once the Emancipation Proclamation had been made, the door to recognition was closed in terms of the realities of British politics.

Here’s a bit more from McPherson on European attitudes toward slavery:

Next to events on the battlefield and the worsening cotton famine [due to Southern embargoes as well as the Northern blockade], the slavery issue influenced European attitudes. Something of a paradox existed on this question, however. The American cotton wanted by British and French mills was nearly all grown by slaves. Yet most Europeans were antislavery. Britain had abolished slavery in its New World colonies in 1833 and France had done the same in 1848. The British were proud of their navy’s role as the world’s police against the African slave trade. Many in Britain who were inclined to sympathize with the Confederacy found slavery a large stumbling block.

McPherson stresses that Lincoln’s issuance of the Emancipation Proclamation was contingent upon an important Union victory, specifically, the very costly one at Antietam/Sharpsburg. (Lincoln didn’t want the Proclamation to be seen as a measure of desperation.) That victory in turn was contingent partly on Union officers intercepting Gen. Lee’s Special Order 191, which revealed how he had divided his forces; on the success of both Gen. McClellan and the citizens of northern Maryland in raising the morale of dispirited Federal troops; and on the general failure of Marylanders to rally to the Confederate cause, even though Maryland was a slave state. Finally, Lee’s decision to invade the north in the fall of 1862 reflected a desire to deal a knockout blow in the east to follow on a series of Union losses there and Confederate counteroffensives in Kentucky and Tennessee after the loss of New Orleans and most of the Mississippi River (except Vicksburg) in the spring of 1862. McPherson continually emphasizes the pendulum swings in domestic morale, political momentum, and foreign diplomacy that hinged on a web of contingencies that could have gone either way.

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Speaking German in Moscow, 1941

Vova must have been frightened, bearing a German name [Knipper] at this moment of pitiless struggle [as the Wehrmacht closed in on Moscow]. Daily bulletins from Informburo were attached to trees and walls. On one of them he was shaken to see an excerpt from a letter taken off the body of a German soldier called Hans Knipper. And a schoolfriend of his, a Volga German about to be transported to Siberia, came to see them in despair. Vova’s father, Vladimir, advised him to volunteer for the army to save himself from an exile of forced labour which would be as bad as the Gulag, but Vova’s friend replied that the description ‘German’ was stamped on his papers and they would not accept him in the army. Those of German origin were implicitly categorized as potential enemies of the state. The NKVD had not wasted time assembling records on every Soviet citizen of German descent, some 1.5 million people. Local NKVD departments ‘from Leningrad to the Far East’ began a programme of arrests immediately after the Wehrmacht invasion. Yet no member of the Knipper family was touched [presumably because Vova’s cousin Lev Knipper worked for the NKVD].

Other Germans in Moscow were also in a strange position, but for different reasons. In the same building as the Knippers lived the family of Friedrich Wolf, the famous German Communist playwright, who had left Germany soon after Hitler came to power in 1933. They were part of the so-called ‘Moscow emigration’ of foreign Communists seeking sanctuary and would have faced instant execution at Nazi hands if the city fell. Vova used to act a roof-top fire-watcher, ready to deal with incendiary bombs, along with Wolf’s two sons, Markus and Koni. Markus later became the chief of East German intelligence and the original of Karla in John Le Carré’s novels, and his younger brother, Koni, became a film-maker, writer and the president of East Germany’s academy of arts. During air raids, Vladimir Knipper and Friedrich Wolf sat in the cellar, chatting together in German. ‘People sitting around us,’ wrote Vova, ‘turned to look at the two of them with anger and fear. There they were in the centre of Moscow arguing about something in the enemy’s language.’

SOURCE: The Mystery of Olga Chekhova: The true story of a family torn apart by revolution and war, by Antony Beevor (Penguin, 2005), pp. 173-174

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Targeting Russian Émigrés, 1920s

This period [the early 1920s] was one of intense secret operations abroad mounted by INO (Inostrannyi Otdel), the Foreign Intelligence Department of the OGPU. Even after the destruction of the White armies, Lenin was determined to pursue counter-revolution abroad. In December 1920, Feliks Dzerzhinsky, the founder of the Cheka, had begun to organize operations against émigré groups in France and Germany. Berlin alone contained 200,000 White Russian refugees.

Relatives of prominent émigrés were seized as hostages at home and agents were rapidly recruited for operations abroad to infiltrate émigré organizations and arrange the kidnapping of their leaders. A sophisticated development was to create fake White Guard organizations within Russia to trap the regime’s enemies. These activities were given the highest priority. For the first dozen years of its life, INO’s ‘main foreign target remained the White Guard movement’.

The White Guard movement was directed from Paris by the Russian combined Services Union (ROVS), led by General Kutepov, who was kidnapped in Paris by OGPU agents in January 1930. A successor, General Miller, was also kidnapped in December 1936. He was taken back to the Soviet Union drugged inside a trunk, interrogated, tortured and then shot. The émigré world of White Russians in the early 1920s was a political demi-monde of agents and double agents, mostly working for the OGPU. Homesick White Russians in Paris and Berlin, many of them well-born officers working at night as taxi drivers, were prepared to betray their closest friends for the chance of what they thought was a guarantee of safe conduct home….

The Russian émigré community in Berlin was more like a colony, largely because it was so concentrated on the western centre of the city. Berliners jokingly called the Kurfürstendamm the Nöpski Prospekt’, and Charlottenburg was known as ‘Charlottengrad’. Writers including Vladimir Nabokov, Ilya Ehrenburg and Boris Pasternak treated the cafés of the area, such as the Prager Diele, in the same way as French existentialists later used the cafés of Saint-Germain. There were around 200 Russian-language newspapers, magazines and journals in Berlin, a number of publishing houses and even a Russian high school. But this already precarious community was to be devastated and scattered within a decade by the economic crisis and unemployment triggered by the Wall Street Crash.

SOURCE: The Mystery of Olga Chekhova: The true story of a family torn apart by revolution and war, by Antony Beevor (Penguin, 2005), pp. 95-97

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T. G. Ash on the Luck of the Poles

Timothy Garton Ash, who did some of the best reporting (in English) from Poland during the rise of Solidarity and the Götterdämmerung of the Soviet Empire, recently published a catch-up piece in the New York Review of Books.

Peoples can be luckier than people. People are only young once. They seize their chances or miss them; then they grow old and die. Despite the anthropomorphic similes beloved of romantic nationalists—”young Italy,” “young Germany”—peoples “live,” in some important sense, for centuries, even millennia, sustained by real or imagined continuities of political geography and collective experience. They can be “sick” or “old” for hundreds of years, but then become renewed and youthful.

China today is one example, Spain another, and Poland a third. For two hundred years, from the end of the eighteenth century, when the first Polish rzeczpospolita, or republic (actually an elective monarchy), was divided up like a Christmas turkey between the Prussian, Russian, and Austrian empires, to Poland’s achievement of full independence (within very different frontiers) at the end of the twentieth century, the Poles had only two decades of fragile self-rule in a single state— their “second republic,” between 1918 and 1939….

Peoples can be luckier than people. But in a given time, what matters most is the happiness of the individual people who make up a given people. Honesty demands a plain acknowledgment that for millions of Polish men and women, especially among the workers, the poor, the old, and those living in the south and east, the years since 1989 have been painful and disappointing. For them, the reality of freedom has proved very different from the dream.

There is, however, another side to the story. One of the unexpected delights of the Solidarity anniversary reunion was to meet not just old friends and acquaintances, but their children —now, like my own, in their early twenties. Back in 1980, my Polish friends and I lived in different worlds. Not just the political possibilities but the life chances, in the broadest sense, of a young Pole were incomparably more limited than those of a young Brit. In the generation of our children, that is no longer true. Today, the life chances of an enterprising young Pole are altogether comparable with those of a young Brit, and by no means only for those from a privileged background, as I see every day among the Polish students and student-workers in Oxford. Something has been won.

via Arts & Letters Daily

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Chile’s Remarkably Unremarkable Election

Cuban-born columnist Carlos Alberto Montaner remarks in the Miami Herald on the remarkably unremarkable election of Michelle Bachelet (interviewed last night on the NewsHour) as Chile’s next president.

Michelle Bachelet and Sebastián Piñera carried out good election campaigns, both colorful and modern. Shortly before Election Day, the pollsters made their predictions: Bachelet, a 54-year-old socialist physician, multilingual, former minister of health and defense, should win by about five percentage points….

By now, of course, the news is not who won the presidency but that, in the electoral field, Chile behaves as a developed and predictable nation. This allows us to make the following observation: Chilean society happily has crossed the threshold of common sense….

The Left that rules Chile is the Left of Tony Blair and Felipe González. It is a Left that, instead of nationalizing the sources of production, stimulates private enterprise and adopts measures to facilitate the functioning of the market. A Left that signs treaties for trade openings with the United States, the Mercosur, the European Union and South Korea because it has learned that Chile’s growing prosperity depends, in large measure, on those intense exchanges. A Left, in sum, that governs honestly with the ideas of the Right — which explains why it is so difficult to defeat it.

What is that desirable “threshold of common sense” and how can it be reached? In essence, the threshold of common sense is that point in history when a decisive percentage of the ruling class agrees on the diagnosis of the ills that plague society and the measures that must be taken to excise them.

In Spain, for example, that point was reached in the late 1970s, after the death of Francisco Franco, when the Right and the Left agreed to respect the basic, successful economic rules of the capitalist model tried out by the dictator, beginning with the reforms of 1959. To those rules they added democracy as a way to form a government and make collective decisions.

Something similar happened in Chile in the early 1990s, during the administration of Patricio Aylwin, the first democratic government post-dictatorship, when the Christian Democrats had the good sense to not renounce the good aspects of Pinochet’s economic policy and to add to them the component of a liberal democracy.

That is why the Coalition for Democracy repeated its election victory for the fourth time: Chileans view Bachelet as a moderate and trustworthy person who will [not?] imperil with extravagant experiments the relative prosperity that Chileans have managed to achieve.

This is not to say that the Chile Bachelet will govern doesn’t face serious problems. Yes, Chile in its 16 years of democratic rule, and continuing a previous trend, reduced poverty from 42 percent to 18 percent. But it is becoming increasingly difficult to further reduce those levels of misery and to bridge the enormous gap that separates the poor from the rich.

In contrast, Montaner has nothing good to say about Cuba after 47 years of Castro.

At this point in history, only two interesting questions remain about the failed experiment staged by Castro on that poor island:

• First, why has a man as eccentric and absurd as he — capable of carrying out feats as improbable as the destruction of the centenary sugar industry, multiplying by 10 the number of prostitutes, executing or eliminating 16,000 people, and pushing into exile 15 percent of the Cuban population — lasted so long in power?

Nobody doubts that his administration is the worst the country has ever endured, incapable for the past half century of allowing Cubans to have drinking water, electricity, food and shelter in minimally reasonable amounts. [But what about the health care?]

• The second question also is obvious: What will happen when he disappears? After all, we’re talking about an ailing 79-year-old man with Parkinson’s disease who exhibits very clear symptoms of senile dementia and has been struck by several cerebral ischemias that have affected his ability to communicate. He mumbles, repeats himself, becomes incoherent and confused, and displays aggressively bad temper at the slightest contrariety.

He can still talk for eight consecutive hours without the slightest concern for his listeners’ bladders. What’s important is not his staying power but the content of his speeches. He is a pitiful man who never stops uttering nonsense, to the embarrassment of a ruling class that has been trained to obey a charismatic and presumably infallible leader and now doesn’t know what to do with this addlebrained and neurotic old geezer who just as blithely designs pygmy cows as he expounds on the unfathomable scientific secret of pressure cookers.

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Indian Sati, German Totenfolge in Universal Context

The September 2004 issue of Journal of World History has a thought-provoking article on a much maligned, but not nearly rare enough phenomenon: the Indian custom of sati (= suttee). Author Jörg Fisch’s title is Dying for the Dead: Sati in Universal Context. Here’s the conclusion (courtesy of The History Cooperative).

Sati, the burning of widows in India, has probably been the best-known (and the most despised or lamented) Indian custom in Europe since the ancient Greeks. Comparisons with other customs usually have been made on the phenomenological level, especially with the burning of witches and heretics. Here it is suggested to introduce comparisons on the functional level. The main question is thus not what happens, but what the function and purpose of the act are. Seen in this perspective, the central aspect becomes the connection between this world and the other world, between the living and the dead. On the basis of a belief in a hereafter that is an immediate continuation of this life, both worlds are connected by an act in which a dead person is followed, voluntarily or by force, in a public ceremony, by one or several living persons, thus emphasizing the continuity between the two worlds. The particulars of the ritual, whether it is killing or self-killing, and the manner of killing are, from a functional point of view, unimportant. Usually, this manner corresponds to the manner of disposing of the dead. Thus, for example, in Indian castes that bury the dead, sati is usually performed by burying alive. In other contexts, the method of killing is to preserve the body of the followers as intact as possible, so as to enable them to do their duties in the hereafter, which often leads to strangling.

Following into death thus defined can be shown to have occurred, in the course of history, in most areas of the world for a longer or a shorter time, with the notable exception of Western Europe [Eva Braun?–J.], for which there is no satisfactory explanation so far, due to the lack of sources. Two further important questions cannot be answered either: we can only guess the context in which such customs had their origin, as we don’t know when they developed, and we do not know whether there was a kind of diffusion from one point of origin or whether the relevant customs developed independently from each other in different places. The only exceptions are Southeast Asia, where the occurrence of widow burning makes Indian influence very likely, and Japan, where there was probably Chinese influence.

Following into death is of special interest because it links two worlds and thus religious with sociopolitical aspects. It is a matter of life and death. As it is physically impossible to accompany every dead person, the question of who has the right to be followed and who has the duty to follow arises. Following into death thus not only becomes a mirror of social structure and political power; it also can influence them. There are two main functions in this framework. Especially in India, sati reflects, confirms, and strengthens the subordination of men to women [vice versa, surely–J.]. In many other places it has the same effect for the superiority of the ruling groups. The ceremony of killing the followers shows the long-term results of social and political power struggles.

Following into death presupposes certain religious beliefs (as a necessary, not a sufficient, condition). Wherever beliefs in a final judgment prevailed over beliefs in a transfer of this world into the other, following into death either vanished, if the beliefs of the people at large changed, or were suppressed, if foreign conquerors had sufficient strength to abolish them. This is what European colonialism did, mainly with humanitarian arguments, but basically because of its own religious background.

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