Losing Small Wars: British Military Failure in the 9/11 Wars by Frank Ledwidge (second edition, 2017)

‘You have the watches, but we have the time.’
(Taliban saying, possibly apocryphal, page 93)

Summary

This is a quite mind-blowing, jaw-dropping analysis of the incompetence, ignorance, narrow-mindedness, bad planning, profligacy, bureaucratic in-fighting, politicking, terrible leadership, lack of strategy, appalling mismanagement and ineptitude which characterised the British Army campaigns in Iraq (2003 to 2009) and Afghanistan (2004 to 2014). For the rest of my life, when I hear the words ‘British Army’ on the radio or telly or in movies, I’ll think of this devastating exposé and hang my head in shame and embarrassment.

All of the UK’s recent conflicts – Iraq, Afghanistan and Libya – have been total failures in spite of the efforts of our men and women…None of these conflicts has resulted in anything remotely resembling success. All have failed, and failed not badly, but catastrophically.

[Haven’t] the years of involvement in the post 9/11 wars [been], excepting the two world wars, the most expensive and least successful decade and a half in British military history?

The bulk of the responsibility for them [the failure] must be laid at the doors of our politicians who have little idea of conflict and consequences and no experience thereof…However, if Iraq in 2003 was Blair’s war the generals were complicit not only in its inception but also in its failure.

This book sets out to be one man’s reasonably well-informed view of why our forces, and our army in particular, have performed so badly in recent operations.

This isn’t a history of the British army campaigns in Iraq and Afghanistan so much as a sustained 250-page analysis of why they went so very, very, very wrong. Extremely wrong. Mind-bogglingly wrong. In the introduction Ledwidge writes that he is ‘calling the high command of the armed forces to account for what I regard as nothing less than a dereliction of duty‘ (p.11) and he proceeds to flay politicians, civil servants, advisers and senior military figures with a cat o’ nine tails.

Then, in the longer second half of the book, Ledwidge analyses half a dozen major themes which emerge from the failed wars (the real nature of counterinsurgency, the changing face of military intelligence, the need for a more self-critical and reflective culture in the army) and suggests practical reforms to create an army fit for 21st century combat.

Ledwidge’s qualifications

Ledwidge is formidably well qualified to discuss the issues. He has had an impressively wide ranging career both in and outside the military, and served in all the countries under discussion.

Ledwidge began his career as a lawyer. After qualifying, he spent eight years practising as a criminal barrister in his home city of Liverpool. He then worked for a decade in the Balkans and throughout the former Soviet Union in international human rights protection, criminal law reform, and institution building at the highest levels of government. He developed particular expertise in missing persons, human trafficking and torture prevention.

Ledwidge explains in the introduction that he fancied diversifying and volunteered to join the Royal Naval Reserve, learning navigation and seamanship on minesweepers in the North Sea. He was commissioned in 1993 and went on to serve for fifteen years as a reserve officer with extensive operational experience, retiring as head of the Human Intelligence branch (p.267).

In 1996 he went to Bosnia to serve alongside the military in a team tasked with identifying and tracking down war criminals. In 1998 he moved on to Kosovo as part of a military/civilian peacekeeping unit and was there during the actual war, 1998 to 1999. After the Balkans he served with the Organisation for Security and Co-operation in Europe, in states of the former Soviet Union, mostly Tajikistan.

In 2003 he was called back into regular military service and sent to Basra, in southern Iraq, leading one of the teams of the Iraq Survey Group, tasked with finding the mythical weapons of mass destruction. In 2007 to 08 he served as the first ‘Justice Advisor’ to the UK Mission in Helmand Province.

In 2009 he retired as a military officer. During and after the war in Libya (2011 to 2012) he performed a similar role at the UK Embassy in Libya. (He has also worked in Ukraine during the current war, a period obviously not covered in this book.)

Nowadays Ledwidge is an academic, a senior lecturer at the University of Portsmouth. He is the author of this and a number of other books about contemporary warfare, and regularly appears on the media as an expert.

The first three chapters of the book deal with 1) Iraq 2) Afghanistan and 3) Libya. They aren’t detailed histories of events such as you find in Jack Fairweather’s and numerous other chronicles. They cover just enough of the events to raise the issues and themes which he then addresses in the second, analytical, half of the book.

There are no maps. Shame. Obviously you can look it all up online, still… And it’s poorly copy-edited. Ledgewick repeats adjectives or adverbs in the same sentence. At one point he lists the countries involved in the Syrian conflict and includes Russia twice in the same list. Should have been better edited.

1. Basra

In the invasion of Iraq in March 2003 the Brits were assigned to take Basra, the second city of Iraq, close to the Gulf of Persia, sitting astride the Shatt al-Arab waterway which is formed from the junction of the rivers Tigris and Euphrates, and only 50k from the border with Iran. At one point he likens old Basra to cosmopolitan seaports like Liverpool or Marseilles (p.16). But the Islamic revolution in Iran, followed by 8 years of the Iran-Iraq War, followed by Saddam’s ill-fated invasion of Kuwait, followed by ten years of Western sanctions had made it a harder, poorer, bitterer place to live and brought out a fanatical strain in many of the mostly Shia Muslim population.

Once the invasion was complete the British Army was given responsibility for the occupation of Basra and the four southern provinces around it (Basra, Maysan, Al Muthanna and Nasariyah), the heartland of Iraq’s Shia community. However, almost immediately the city was taken it became clear that British politicians, the Ministry of Defence, the General Staff and senior planners had no idea what to do next:

‘It became very apparent to me shortly after crossing the border that the government and many of my superiors had no idea what they were doing.’ (Colonel Tim Collins, p.20)

‘There was no strategic planning or direction at all beyond the military invasion. There was no articulated strategic context nor end state. There was no campaign plan.’ (Major General Albert Whitley, adviser to the US commanding general)

‘[There was a] lack of any real understanding of the state of the country post-invasion. We had not done enough research, planning into how the country worked post-sanctions…None of this had been really thought through.’ (General Sir Freddie Viggers)

Numbers

In Kosovo NATO forces were able to secure order because they had the numbers to do so. In Basra and south Iraq British forces never had anything like enough boots on the ground to make society to secure, to ensure law and order. They lost control of the streets in the first few days when looters ran rampant, criminal gangs flourished, random street crime became endemic – and never recovered it.

The lack of any thought whatsoever as to how the army might deal with looters was to have disastrous consequences. (p.24)

George Bush and Tony Blair made speeches promising the Iraqis reconstruction of their country, peace and prosperity, a flourishing economy and democratic accountability. None of this was delivered and it turned out the invaders couldn’t even make the streets safe. Carjackings, kidnappings, rape, gang violence all flourished out of control within weeks.

More than any other factor, the restoration and maintenance of order requires numbers (p.24)

On 26 June politicians and generals were woken from their dreams when six military policemen were killed in the town of Majar al-Kabir, due to failures of communication, malfunctioning equipment etc. The real point was that the town, and the whole area, had a proud tradition of resisting invaders including Saddam Hussein’s own security forces, something which the British forces simply didn’t know about or understand (p.27).

Ledwidge arrived in September 2003 after the first honeymoon was over. British soldiers no longer wandered the streets in soft hats, stopping off at cafes. They were coming under increasingly sustained attacks: roadside bombs, ambushes, snipers.

Meanwhile Shia death squads emerged, assassinating former members of Saddam’s regime, terrorising Sunni Muslims into leaving entire areas under threat of death (i.e. ethnic cleansing à la Bosnia), kidnapping, torturing and murdering any possible opponents, and imposing a strict Puritan religious orthodoxy on the street (mostly against women) (p.31).

Instead of addressing any of this, British forces had enough on their plate simply defending themselves. In fact this became their main aim. Ledwidge says his utterly fruitless efforts leading a team looking for WMDs crystallised the way the occupying forces were interested entirely in their own concerns and didn’t give a monkeys about the million Basrawis whose city was turning into hell.

The Geneva conventions

Is an invading or conquering army responsible for securing law and order? Emphatically yes. It is a fundamental principle of the Geneva Conventions. Apparently Colin Powell summed this up to George Bush as ‘You broke it, you own it.’ None of the invading forces acted on this legal basis. Donald Rumsfeld joked about the widespread looting days after the invasion, apparently unaware that the coalition forces had an internationally binding legal duty to prevent it.

For a year after the invasion Shia militias, backed by Iran, took control of the streets. In an example of their complete lack of understanding, the British project for training new corps of Iraqi police ended up recruiting many of these militias who then, wearing uniforms supplied by British taxpayers and wielding guns paid for British taxpayers, set about terrorising, extorting, raping and killing Basrawi citizens – who then wondered why their British occupiers were allying with murderers. The British hoped that they were ‘incorporating’ the militias into a new police force. Instead they were legitimising the militias (p.35-36).

Rotations and reconstruction

The British Army had a policy of rotating units home every 6 months. The army saying has it that you spend the first two months learning the job, the next two months doing it capably enough, and the last two months hanging on and not getting injured, before rotating home for ‘tea and medals’.

This system guaranteed that just as any particular brigades or battalion and their senior officers was about to get an inkling of how local society functioned, had made important contacts and were building trust, they were abruptly whisked away. The system guaranteed a lack of continuity or consistency and prevented any kind of long-term planning.

Instead new brigades came in with senior officers determined to make a ‘splash’. Often they worked out one significant or ‘signature’ offensive, carried it out – some pointless firefight resulting in a hundred or so dead enemy militants and swathes of civilian homes and properties destroyed – then hunkered back down in their base till rotated home and a medal for the commander-in-chief (p.90).

This happened every six months as the actual city the British were meant to be policing slipped further and further into Shia militia control.

Jaish al-Mahdi

The biggest Shia militia was the Jaish al-Mahdi (JAM), loyal to the figure who emerged as the head of militant Shiism, Muqtada al-Sadr. To cut a long story short, despite the British Army’s best efforts, the JAM ended up taking over Basra.

By the end of 2006, control of the city had essentially been lost to the Shi’a armed groups. In September 2006 Basra was to all intents and purposes the domain of one of them – the Jaish al-Mahdi (JAM), the military wing of the Office of the Martyr Sadr (OMS). (p.39)

Attacks on British outposts intensified until by 2006 they were on a war footing. Given the complete collapse in security on their watch, absolutely no reconstruction of any type took place. The rubbish piled up in the streets, many of which were open sewers, electricity was rare and erratic, water supplies were unsafe, bombed schools remained in ruins. Nothing.

‘Basra was a political and military defeat.’ (Commodore Steven Jermy, p.40)

‘I don’t know how you could see the British withdrawal from Basra in 2007 in any other light than as a defeat.’ (Colonel Peter Mansoor, p.41)

Operation Sinbad

In September 2006 the British launched Operation Sinbad which aimed to take on the most corrupt ‘police’ stations and clear them out. Some measure of clear-out was achieved, at the cost of ferocious firefights, but as soon as the operation ended in February 2007, the Shia militias and gangs returned.

On the same day the operation ended, 18 February 2007, Tony Blair announced a major ‘drawdown’ of troops in Basra, from 7,000 to 4,000. Many of the officers Ledwidge quotes consider this the moment of defeat. It signalled to friend and foe alike that the British were giving up and running away.

Withdrawal

The incoming commander, General Jonathan Shaw, decided to withdraw the British garrison in Basra Palace to the heavily fortified allied airfield 10 miles outside of town. It was dressed up in fancy terminology, but it was giving up. The British did a deal with JAM whereby they notified the militants whenever they were going to exit the airbase and were only allowed to patrol Basra with the JAM’s permission. British rule in Basra had produced:

‘the systematic abuse of official institutions, political assassinations, tribal vendettas, neighbourhood vigilantism and enforcement of [Islamic] social mores, together with the rise of criminal mafias.’ (Middle Eastern Report number 67, 25 June 2007)

‘The short version is that the Brits have lost Basra, if indeed they ever had it…’ (US officer close to General Petraeus)

‘The military’s failure to provide a safe environment for the local population represented a strategic failure for the UK in Iraq.’ (James K. Wither, author of Small Wars and Insurgencies)

In defence of the British position are the arguments that: a) British occupation couldn’t go on forever b) the political and popular will back in Britain had turned against a demonstrable failure; but most of all c) it was felt that it was time for the Iraqi government to step up to the plate and take responsibility for security in its second city. So Basra was ‘formally’ handed over to the Iraqi government in December 2007. But the Iraqi government didn’t have the wherewithal i.e. army or neutral and functioning police force, to retake it.

There was a fourth reason British troops were drawn down in 2008. The politicians and generals both wanted to refocus their efforts on Afghanistan. This was:

  1. a desert war i.e not mired in heavily populated cities
  2. a ‘good’ and moral war i.e. against a defined enemy, the Taliban
  3. offered the British Army the opportunity to redeem itself in the sceptical eyes of the Americans (stated in terms by General Sir Richard Dannatt, p.62)

More sinisterly, 4) some officers are quoted to the effect that the general staff needed to find something for the battalions coming free in Iraq to do in order to justify the military budget. ‘Use them or lose them’ was the motto.

And so the British campaign in Afghanistan was motivated, at bottom, by not just domestic British politics (Blair’s ongoing wish to suck up to Bush), but Whitehall bickering about the Ministry of Defence’s budget. Well, a lot of British soldiers, and thousands of Afghans, were to die so that the British Army general staff could maintain its funding in the next budget round.

2. Helmand

History

The British had ‘form’ in Afghanistan. During the Victorian imperial era we fought at least two wars against Afghans plus innumerable skirmishes. Afghanistan was a loose bundle of tribal regions between the north-west frontier of imperial India and the Russian Empire and so the site of the famous ‘Great Game’ i.e. extended spying and political machinations against Russia.

We had our arses kicked in the First Afghan War of 1839 to 1842 which featured the largest British military disaster of the nineteenth century, when a force of 4,500 soldiers and 12,000 civilians were forced to abandon Kabul and retreat through the Khyber Pass on 1 January 1842. One man, one man, alone survived. In the Second Afghan War of 1878 to 1880 the British lost the battle of Maiwand to a coalition of tribal chiefs.

The thing about Maiwand is that it’s about 60 miles from Lashkar Gah, the capital of Helmand Province where the British now went. Although nobody in Britain remembers the battle, the Afghans do: it’s the great moment when they took on the might of the British Empire and triumphed.  In Afghan history the battle holds something like the place of Agincourt in our national myth. The British were blundering into the heartland of Afghan pride and patriotism. Once again, ignorance.

‘We knew very little about Helmand Province.’ (Air Chief Marshal Sir Glen Torpy, p.69)

British soldiers arriving to police the area where they lost a famous battle to the great-great-great-grandfathers of the present tribal leaders was, in effect, a challenge to a rematch. Which is why Ledwidge quotes president of Afghanistan Ashraf Ghani saying that, if there’s one country from the entire international community which emphatically shouldn’t have been sent to south Afghanistan, it was Britain (p.66).

Situation in 2007

Some Brits had been in place since 2001 when small units of US and UK special forces were infiltrated into the north of the city and directed the campaign to overthrow the Taliban. A small British unit helped secure Kabul, and one had been quietly operating a provincial reconstruction team in the north of the country.

Since the overthrow of the Taliban in 2001 American special forces had been holding Helmand Province from a base in the capital Lashkar Gah, which, under their relaxed supervision, was completely peaceful. It was the arrival of the Brits which triggered the violence which was soon to engulf them, characterise their 3 years in the country, and lead to another crushing strategic defeat.

Bosnia and a proper force

When the Brits took part in peacekeeping in Bosnia they were part of a force 60,000 strong, in a relatively benign security setup (no Kosavars or Serbs attacked patrols), close to the European countries with large NATO bases i.e. easily resupplied. Many officers apparently thought Helmand would be the same sort of thing because Helmand Province is the same rough size as Bosnia and has a similar population, around 1 million. Hence Defence Secretary John Reid confidently asserting that the army would spend its 3 year mission supervising reconstruction projects without a shot being fired. Idiot.

The British deployed a small force of just 3,500 to cover an area two and a half times the size of Wales, with little or no infrastructure i.e. roads, 8,000 miles from home, with little or no knowledge about the local people, their ethnic or tribal makeup, culture or history (p.69).

Deposing the one man who held the province together

When the Brits arrived the chief power in the region was a warlord named Sher Muhammed Akhundzada or SMA for short (p.70). He practiced extortion and intimidation but he had suppressed all other rivals and so in effect kept the peace. SMA was also heavily involved in opium cultivation and heroin production, the leading component of the local economy. Well, in 2005 the British prevailed upon President Karzai to get rid of SMA, to the dismay of the Americans and aid workers.

The inevitable happened. With the local strongman who’d been keeping the peace removed, a host of smaller gangs and militias moved into the area, notably the once-cowed remnants of the Taliban. Removing SMA was the single act which triggered all the chaos which followed, it was equivalent to Bremer dissolving the Iraqi army and police (p.71).

Heroin

At international meetings British politicians had enthusiastically volunteered the British Army to lead on combating the drugs trade. Trouble was the British were also trying to mount a hearts and minds counterinsurgency campaign, and the two were diametrically opposed. Every time they shut down a poppy plantation and burned all the heroin, they made an angry enemy of the farmer and his workers and dependents. Worse, some operations were closed down while others continued to thrive, leading to the belief that the entire policy was just another form of extortion and corruption (p.71).

SAS advice

An SAS unit had been operating in the area in co-operation with the Americans for four years. They were tasked with writing a report ahead of the deployment of the 3,500 British forces. They advised we keep SMA in place, would need a significant increase in numbers and money in order to carry on the Americans’ effective hearts and minds campaign, and that the Brits should remain within the highly populated central part of the province (p.74).

Instead the Brits sent a small force with little money, got rid of the one man who could control the province and then took the decision to ignore the SAS advice and disperse the troops to small barracks set up in each town. The fancy ambition was to ‘disperse and hold’. Maps in HQ showed ‘inkspots’ of pacification which would slowly join up till the whole province was pacified and reconstruction could crack on.

Platoon houses under attack

Of course that never happened. Instead small forces found themselves trapped in what became known as ‘platoon houses’ in Helmand’s various towns, Lashkar Gah, Musa Qaleh, Sangin and so on. Ledwidge summarises the deployment in a devastating page of mistakes: The force deployed

with vulnerable Snatch Land Rovers, no real counter-IED capability, not enough helicopters, no air-to-ground fire capability, and only a limited ability to gather intelligence or carry out combat operations. This made it a very weak and blind force, and one that would depend entirely on the goodwill of the population and its leaders for its mobility beyond its bases and even its existence within them. (p.75)

The situation was made ten times worse by sacking the one man who knew and controlled the province and who they could have worked with, SMA.

3 Para

The 3,500 troops deployed to Afghanistan were 16 Air Assault Brigade, with one battle group of about 650 men based around the Third Parachute Regiment or 3 Para. These boys are trained to fight and were looking for a fight. Ledwidge thinks they were about the last possible troop you wanted to deploy to a region which required slow, subtle and careful relationship-building.

Testing new kit

The army had recently acquired some of the new Apache helicopters. These have awesome firepower and were designed for high intensity fighting against the invading Soviet Army on the North German plain. Army staff wanted to see them in action. So there was no hearts and minds strategy regarding the Afghan people. Planning was led not by long-term political or strategic considerations, but by operational considerations, which went: we’ve got these troops. We’ve got some new helicopters. We need to use them both or we’ll lose them in the next Treasury spending review. Let’s go!

Dispersing our forces

A long-term development plan for Helmand Province had been written but it was ignored in favour of faulty intelligence. Somehow the figure of 450 Taliban fighters came to the attention of the Brigade staff. This sounded like a number that 3 Para could eliminate. So, instead of concentrating their forces in the heartland as the plan and the small number of US troops who’d been quietly manning Helmand recommended, the decision was taken to deploy small, agile, light forces to each town ready to kill these insurgents (p.83). Ledwidge names the guilty general who took the decision to ignore the draft plan and all the best advice and split up his forces into small pockets scattered round small towns, but it’s such an indictment, such a fatally bad decision, that I am too cautious to name names.

Very quickly these little fortresses our boys were dispersed to became magnets for insurgents keen to show themselves worthy of their great-great-great-great grandfathers and their feats against the invading Angrez. Attacks on the platoon house began immediately and got steadily more intense. British troops found themselves fighting merely to hang on. All thoughts of pacification or security were abandoned. Plans for reconstruction and economic development were abandoned. The Brits proved unable to secure the peace let alone do any reconstruction. Barely able to supply themselves, all they could do was fight off continual attacks. This desperate plight was dignified with the title ‘force protection’. In reality it was hanging on for dear life.

It is this stressed and highly embattled situation which is chronicled in vivid accounts like ‘3 Para’ (‘Real Combat. Real Heroes. Real Stories’) and many other bestselling paperbacks like it. Ledgwidge has a humorous name for this entire genre – herographies, stirring accounts of our plucky lads, surrounded and fighting against the odds. He suggests there’s something in our national psyche which warms to the notion of the plucky underdog, the Battle of Britain, the Blitz. But it’s all rubbish. These embattled outposts were created by a commanding officer who went against the advice of the Americans and a handful of Brit SAS troops who had been quietly hunkered down in Lashkar Gah and kept the province void of violence from 2001 to 2006 when 3 Para arrived and stirred up a hornet’s nest.

Same with Sniper One, Sergeant Dan Mills’ vivid, Sun-style account of hanging on in a fortified base against sustained assault by ‘insurgents’ in al-Amarah, south-east Iraq. From the first page the account shows dazzling ignorance about the environment he’s been posted to. The entire narrative opens with the way that, on their very first day, on their very first patrol, of all the places to pull over their Snatch Land Rovers for a breather, they chose to park outside the local headquarters of the fierce and violent Shia militia, the Jaish al-Mahdi. The fiercely chauvinistic militants inside took this to be a calculated insult to their pride and manliness and so, with no warning, opened fire on the patrol and lobbed grenades at them, one of which severely injured a mate of Dan’s, leading to a sustained firefight. When relief vehicles were sent to ‘extract’ them, these were ambushed and proved unable to reach them etc.

It’s a dramatic story and would make the great opening scene of a movie but, having read Ledwidge’s high-level, strategic analysis, you could hardly come up with a clearer example of the blundering British ignorance of the situation on the ground, the subtleties and dangers of local power politics, feuds and rivalries which condemned our troops to the experience of being surrounded and besieged both in Basra and Helmand. Same thing happened in both places. No lessons were learned. Nothing was understood.

Dan Mills’ intense and violent experience of being besieged last four months until the entire garrison of his particular fortress, Cimic House, was evacuated and ‘extracted’ back to the more defensible base at the local airport. Mills is at pains to tell us they left with honour. But really, like the British army as a whole in Basra province and Helmand province, they were soundly beaten and ran away.

Only small numbers were actual fighting troops

A central and rather mind-boggling fact is that, of a deployment of 3,500 troops it may be that only a couple of hundred are available for actual patrols. In the Afghan chapter as in the Basra chapter, Ledwidge explains that a quite astonishing number of the ‘troops’ sent to these kinds of places have other roles to play apart from combat: from military police manning prisons, to cooks and engineers, from planners and general staff through the comms and media and press teams. There are the drivers who bravely bring in provisions and ammo to the central bases over long, exposed supply lines, there are the helicopter pilots and the scads of engineers and specialists required to keep them airborne. There are, of course, expert handlers, storers and maintainers of all the different types of ammunition, quartermasters and logistics specialists. The list goes on and on and explains the stunning fact that, out of a battalion of 3,500 men, only 168 were available for foot patrols (p.143). Thus the provincial capital, Lashkar Gah, a town of 200,000, was patrolled by just 200 British soldiers, of which only 20 were actually out on the street at any one time (p.83). Pathetic. Insignificant.

Ledwidge compares the British deployments in Basra and Afghanistan (8,000 and 5,000 in conflict zones with completely unreliable support from the ‘police’) to the well-known deployment to Malaya in the 1950s (which British officers never stopped boring their American colleagues with) which consisted of 40,000 troops working alongside a trustworthy local police force of 100,000. In other words a completely different situation.

The Taliban return

Ledwidge arrived in Afghanistan mid-2007, one year after the initial deployment, to find chaos on the streets and the Brits fighting for their survival in an archipelago of isolated, highly embattled strongholds (p.88). The army had completely lost the initiative and was reduced to hanging on in these forts, rarely able to leave them, their ‘presence’ and ‘authority’ non-existent more than a few hundred yards from the walls – all while the Taliban slowly re-established themselves among the general population as reliable providers of security and justice, albeit of a very harsh variety. Harsh but better than the random outbursts of extreme violence and destruction associated with the angry, frustrated British soldiers.

Sangin and the drugs trade

In Sangin, one of the world centres of the heroin trade the Brits found themselves drawn into drug turf wars without understanding the complex power politics between rival drug gangs, ‘police’, regional and central government, tribal allegiances and religious motivations. The Brits just labelled them all ‘Taliban’ and thought they achieved something when they killed 5 or 10 or 20 of them in a firefight; when of course such firefights had zero impact on the actual situation. All they ever did was destroy the centres of the towns where these kinds of firefights took place (‘destroying and depopulating town centres’ p.84) and kill lots of innocent civilians or else the populations fled these new centres of violence, nobody knew where: off into the desert, to other towns, many to the slums of Kabul.

All this reinforced the ancestral perception that the ‘Angrez’ were unwanted invaders who brought only destruction and death – as they did. New insurgents could be found or were created when their families were injured or killed or stepped in to replace fathers or brothers. The potential supply of ‘insurgents’ was limitless.

‘Killing insurgents usually serves to multiply enemies rather than subtract them…[something which] is especially relevant in revenge-prone Pashtun communities…’ (General Michael Flynn, former US army chief of intelligence in Iraq, p.206)

This wasn’t helped at all by the adoption of a ‘decapitation’ strategy, increasingly adopted (out of desperation) in Basra and Helmand. It meant targeting supposed leaders of the insurgency and then killing them. There are four obvious objections to this policy. One is that for every ‘Taliban leader’ you kill, at least one if not more male relatives will step into the gap. Two is that almost certainly you will kill innocent civilians in the process, thus inflaming the general population and recruiting more enemy. Three, more than one serving officer raised fears that these decapitation forces degenerated into little more than ‘death squads’, not unlike the notorious death squads which existed in many Latin American countries (p.233).

The fourth objection is that the entire policy relies on accurate intelligence i.e. knowing who these alleged Taliban leaders are. Accurate intelligence was something the Brits never had in either Basra or Helmand. None of them spoke the language. They had to rely on local sources and Ledwidge gives some bleakly funny examples of one or other gang of businessmen or drug barons ‘tipping the British off’ about dangerous ‘Taliban leaders’ who the Brits then dutifully arrested in a violent and destructive raid but when they interrogated them, slowly and embarrassingly discovered that so-called ‘Taliban leaders’ were in fact heads of a rival business or drugs gang. In other words, the Brits were routinely played for patsies, useful idiots who could be twisted round the little fingers of savvy local drugs barons and warlords.

So decapitation doesn’t work, you lose the moral high ground, and you multiply your enemy. But it was this desperate expedient, the tactic of a force which has lost the battle, which the Brits resorted to in both Basra and Helmand.

And these counter-productive and sometimes farcical efforts were then publicised by army press and media officers as successful raids, listing the amount of weaponry captured and ‘insurgents’ killed, puff stories and completely meaningless figures which were then reported in the British press, and passed up the chain of command to eventually be shown to naive politicians in PowerPoint presentations which proved how we were winning the war and would bring peace and plenty to Iraq and Afghanistan any minute now, we’re just turning the corner, just give us another billion to finish the job, Prime Minister.

Cause of the destruction

So many civilian deaths were caused because the Brits would go out on a patrol, almost immediately be ambushed and surrounded and start taking casualties, and so radio in for air support. Up would come an Apache attack helicopter armed with guns firing high calibre rockets designed to penetrate Soviet tanks into urban areas packed with houses built of breeze blocks or mud bricks. The choppers might have fought off the attackers but they also devastated all the buildings in a large area (p.82).

This destruction of the centres of every town in Helmand was the direct consequence of not sending enough troops. More troops could have defended themselves better without calling in death from the air. Inadequate troops had to call in what was effectively heavy artillery. The shitty British tradition of trying to do it on the cheap ended up destroying Afghan towns and massacring Afghan civilians.

Imagine your house was completely destroyed in one of the Brits’ pointless ‘pacification’ exercises, maybe your wife or son or brother killed or injured, and the local resistance offered you a stipend to take up arms and help drive these wicked invaders out of your homeland. It would not only be your patriotic, tribal and family duty, but you’d want to do it, to be revenged.

And so the Brits spent years devastating and destroying the very towns they said they’d come to rebuild and ‘develop’. Madness. This pattern continued for four years, ‘an operation that was in a state of drift, chaotically bereft of credible strategy’ (p.91).

Six months rotations

Everything was made worse by the Army’s policy of 6 months rotations. Every 6 months battalions would be rotated home and an entirely new troop came in with new officers and men who didn’t have a clue about their surroundings. The system tended to incentivise each new commanding officer to devise and carry out pointless engagements known as ‘signature operations’ (p.90). British commanders, like middle managers everywhere, have to be seen to be doing something, even if their violent and entirely counter-productive little operations worked against the long-term aims of the deployment i.e. securing the population (p.99). None of the officers had long-term interests. They were only there for 6 months which leads to loss of knowledge, loss of continuity, and continual chopping and changing of plans (p.144).

Allying with a corrupt government

And yet another fundamental flaw: the Brits were meant to be defending ‘the government’ but it took senior Brits many years to realise the ‘government’ in Kabul was no better than a congeries of gangs and cliques and criminals carving up budget money and resources among themselves and their tribes. The mass of the people despised and hated the so-called ‘government’ and we…allied ourselves with them (p.95).

Allying with criminal police

On the ground the Afghan ‘police’ were even worse than the Iraqi police. Iraqi police were notorious for corruption – under Saddam their main occupation was stopping traffic at checkpoints and demanding bribes. But the police in Helmand Province were significantly more vicious; they extorted money with menaces, notorious for raping women and boys. Every police station had a ‘fun boy’ or house catamite for the officers to sodomise (p.76).

Thus the British were seen to be supporting and helping murders, rapists and extortionists. Ledwidge quotes an aid worker getting a phone call from terrified civilians, after the British ‘secured’ an area of Sangin so that the ‘police’ could sweep through the area looking for the bad guys but, in reality, raping at will and extorting money at gunpoint (p.85). The British allied themselves to the most criminal element in Afghan society. Thus it is absolutely no surprise to learn that everyone, without exception, wanted the rapist-friendly, town-destroying ‘Angrez’ to leave as soon as possible (p.95).

The appeal of the Taliban

The British ‘strategy’ enabled the Taliban to present itself as the representatives of impartial justice and security. After all, that had been their achievement when they came to power in 1996: ending years of civil war between rival warlords. ‘The single most effective selling point of the pre-9/11 Taliban was justice’ (p.94). They could offer what the British couldn’t and slowly the majority of the population came to prefer rough justice to criminal anarchy.

‘The Taliban did not even have a bakery that they can give bread to the people, but still most people support the Taliban – that’s because people are sick of night raids and being treated badly by the foreigners.’ (Afghan farmer, quoted p.233)

Legacy

The deployment of 16 Air Assault Brigade had been nothing short of disastrous. Bereft of insight or perspective of any point of view except the most radical form of ‘cracking on’ they had left a legacy of destroyed towns, refugees and civilian casualties…They had set a pattern of dispersed forts, difficult to defend and even more difficult to support or supply. (p.87)

All this explains why, in 2010, the Americans had to bail the British out and come and secure Helmand, exactly as they had had to take over Basra after the British miserably failed there as well. The Yanks were cheered on arrival in Garmshir, not because they were American, but simply because they weren’t British.

A mission that had begun with high hopes of resurrecting Britain’s military reputation in the eyes of its American allies had resulted only in reinforcing the view that the British were not to be relied on. (p.105)

If Basra damaged the military side of the so-called ‘special relationship’, then Afghanistan destroyed it (p.106). The British ambassador to Afghanistan reflected that the entire campaign was ‘a half-baked effort’ (p.105).

In 2013 Prime Minister David Cameron declared ‘mission accomplished’ (these politicians and their lies) and by the end of 2014 almost all British combat troops had been withdrawn. What Ledwidge didn’t know as he wrote the second edition of this book in 2016 was that 6 years later Joe Biden was to withdraw the final US troops from the country which fell within a week to the same Taliban who the Brits cheerfully claimed to be eliminating in 2007 and 2008 and 2009. Was it all for nothing? Yes, except for legacy of bitterness and hatred it left behind. Ledwidge quotes journalist Jean Mackenzie:

I never met an Afghan who did not hold the view that the British were in Helmand to screw them. They hate the British viscerally and historically. Even if they had been competent there was no way the British were going to do well there. But when they came in with gobbledeygook about ‘robust rules of engagement’ and started killing Helmandi civilians, that was it. (p.107)

It is obvious what a huge gap separated the reality experienced by most Afghans and the story the Brits told themselves and, via their sophisticated Comms and Press teams, told the British people and the world. ‘Lies’ is the word that springs to mind. ‘Propaganda’, obviously. ‘Spin’ is the term that was used by New Labour and its media manipulators. But maybe closer to the truth to say comprehensive ‘self deception’.

The weak point of counterinsurgency theory

Counterinsurgency can only work in a state with a strong or supportive government. What the Americans and British in Iraq and Afghanistan told themselves they were doing was supporting ‘government’ forces against insurgents. The problem was that the ‘government’ itself was highly partisan or weak or both, and its representatives on the ground were corrupt and violent and ineffective. Under those circumstances the native populations made the rational decision to opt for the only force which had in the past ensured basic security, the Mahdi Army in Iraq and the Taliban in Afghanistan (p.108). Backing weak governments tends to encourage ethnic nationalism as the only viable alternative.

Sucking up to the Yanks

Damningly, the conclusion Ledwidge comes to is the reason there was never any coherent strategy in either Iraq or Afghanistan, the reason the British generals and majors and soldiers never really knew what they were meant to be doing, is because both campaigns really, in essence, had only one aim: Tony Blair’s wish to suck up to the Americans. Blair wanted to be a player on the world stage, to secure his fame, to stand shoulder to shoulder with the Yanks in their War Against Terror, thought Britain could be the older wiser Athens to America’s bigger richer but unsophisticated Rome, blah blah blah, yadda yadda yadda.

The goal of being America’s best friend may be despicable or admirable according to taste, it doesn’t really matter, because the practical outcome was that the British Army was pout to the test and failed, not once but twice, failing to provide security and something like peace in both southern Iraq and southern Afghanistan. Both times the American army had to move in and take over and did a much better job. So the net, high-level result was the exact opposite of Blair’s wish to be seen as America’s number one best friend. As Ledwidge puts it, if Basra damaged the so-called ‘special relationship’, Helmand destroyed it (p.106).

3. Libya

2011 the Arab Spring began in Tunisia and protests spread to Libya and Egypt. In Libya anti-government protests broke out in the eastern city of Benghazi. The West worried that Colonel Gaddafi was about to send armed forces to massacre protesters so France, the UK and US sponsored UN resolution 1973 justifying ‘intervention’ to save lives and establishing no fly zones, the concept pioneered in Iraq to protect the Kurds in 1991.

On this basis the French launched lightning air strikes against Gaddafi’s forces as they entered Benghazi and threatened to attack protesters, and in support of the rebel National Transitional Council. As usual, there was a lot of high-minded guff about protecting civilians and how regime change was the last thing on our minds, but there was steady slippage and the bombardments increased to actively support the rebels and quell the government forces.

In June 2011 Ledwidge was deployed to Libya as a ‘stabilisation officer’. On 20 October 2011, Gaddafi was tracked down to a hideout in Sirte, surrounded by the usual clamouring rabble, and beaten and shot to death. There’s grim, dispiriting footage of the event in this this American news report.

Anyway, the point is, you get rid of a long-ruling dictator who’s been holding his country together via repressive, feared security forces and…does it overnight turn into Holland or Vermont? No. It collapses into civil war between rebel factions and into the power and security vacuum come…Islamic terrorists. Exactly as happened in Iraq.

Thus, Ledwidge tells us, Libya under Gaddafi from 1969 to 2011 never harboured any Islamic terrorists. In the years since his fall it has become the North African base of Islamic State and other extreme Islamic groups who use it as a base to launch attacks into neighbouring countries.

Ledgewick’s thematic critique

Part two of the book (pages 117 to 281) moves on to consider general points and issues raised by the three wars. These are so many and so complicated that I’ll give only a brief selection. They’re addressed in chapters titled:

  • Dereliction of Duty: the Generals and Strategy
  • Cracking On and Optimism Bias: British Military Culture and Doctrine
  • Tactics without Strategy: The Counterinsurgency Conundrum
  • Managing Violence: the Question of Force
  • Strangers in Strange Lands
  • Fixing Intelligence
  • Thinking to Win

The armed forces are top heavy. The army has more generals than helicopters. This in turn breeds groupthink. All senior officers are trained at one college where they are taught to think the same.

Another aspect of the overpopulation of generals is none of them stand up to politicians. Ledwidge gives examples from the Second World War and Malaya of generals demanding that politicians are absolutely clear about the goals and ends of campaigns. He also says generals from previous generations were blunt to politicians about risks. He describes the detailed explanation of the risks of failure give to Margaret Thatcher about the Falklands War. Whereas none of the umpteen senior generals overseeing the deployment to either Iraq or Helmand appears to have explained to the politicians (Blair, Brown) the very serious risk of failure. Trahison des généraux.

On the contrary, many suffered from optimism bias: ‘the tendency to overestimate our chances of positive experiences and underestimate our chances of negative experiences.’ Ledwidge gives examples of junior officers whose frank and candid assessments of situations were criticised as defeatist or even unpatriotic. Very quickly they learned to gloss over setbacks and accentuate the positive. If this pattern is repeated at every run going up the ladder, then by the time it reaches the politicians military reports tell them we’re winning the war when we’re in fact losing it. Or encourage them to take further bad decisions on the basis of bad intelligence (pages 160 to 170). John Reid later testified that the generals said it would be no problem having a major troop deployment in Iraq and Afghanistan simultaneously (p.162)

Politicians don’t understand the army. Blair went out of his way to praise the army in his appearances before the Chilcott Enquiry by saying they have such a ‘can-do’ attitude. Except that it turned out that they can’t do. At all. But clearly that’s not what they told him. In the war, in Malaya, in the buildup to the Falklands, generals made the political leaders very aware of the risks. But ahead of Iraq and Afghanistan they appear not to have. The attitude was ‘Yes, Prime Minister’, kowtowing and acquiescing. Craven.

There are a number of reasons for this. 1) One is pusillanimity i.e. generals being scared a) about their own careers b) about funding for their service, if they appeared reluctant. 2) Another is groupthink: they all agree and all fall in with political will.

3) Ledwidge explains another reason by quoting Max Hastings as saying that the British Army has a long and venerable tradition of failing to send enough men, of trying to do things on the cheap, with not enough troops – a policy which has resulted in a whole series of catastrophes, all of which are air-brushed out of history.

It’s connected to 4) the belief that the British Army is somehow special; that its role in World War Two, in various colonial pacifications, in Northern Ireland, then in Bosnia and Kosovo, somehow gives it a moral superiority, an integrity and decency and blah blah blah which don’t have to rely on banal details like having enough troops or the right equipment. British exceptionalism.

Itself connected to the long-held view that the British somehow won the Second World War, although the soldiers and logistics in the West were mostly American, and the war in the East was, obviously enough, won by the enormous sacrifices of the Russian Army. Yet somehow the belief lingered on through the generations that because we ‘stood alone’ against Hitler and suffered through the Blitz, we were the moral victors of the war. Which in turn leads to 5) the view that we’ll muddle through, that it will all come right because, well, we’re the good guys, right?

All of which explains why the narratives we tell ourselves (and government spin doctors and military press officers tell us) – that we are the good guys coming in to get rid of the terrorists and rebuild your country for you – are so completely at odds with the practical impact we actually had on the lives of people in Iraq and Afghanistan and, to a lesser extent, Libya. And why we couldn’t understand why so many of them came to hate us, tried to kill us, and rejoiced when they drove us out of their countries.

Red teaming

There is an established process to tackle this which is to deploy so-called ‘red teams’ which are simply a group of planners who you pay to think through everything that could go wrong and devise worst case scenarios. To think a plan through from the point of view of the enemy and consider what they’d do, where our weakest points are. In fact just before the deployment to Iraq the Defence Intelligence Staff did produce a red team report. It accurately predicted that after a short honeymoon period the response of the Iraqi population would become fragile and dependent on the effectiveness of the post-conflict administration, as indeed it did. But the report was ignored. As you might expect, Ledwidge recommends that ‘red teaming’ plans is made standard practice, as well as a culture of critique being encouraged at every level of the military hierarchy.

Clear thinking about counterinsurgency

Apparently the Yanks got sick of listening to British officers crapping on about what experts they were at counterinsurgency because of our great achievements in Malaya and Northern Ireland. So Ledgwidge devotes a chapter to extended and fascinating analyses of both campaigns, which demonstrates how they were both utterly different from the situations in Iraq and Afghanistan. Maybe the key difference in both was that Malaya and NI both had a functioning government and a large and reliable police force, neither of which existed in Iraq/Afghan. In Iraq and Afghanistan the army was tasked with fighting an insurgency and rebuilding a national government at the same time.

Divided aims

Having a functioning government in place meant that the military was free to concentrate on handling the insurgency and so were not distracted by requirements of state building or infrastructure reconstruction. Yet these were huge issues in both Iraq and Afghanistan and so split the priorities and distracted the strategies for dealing with the insurgency. The army always had two simultaneous but conflicting agendas, in fact three: 1) deal with the insurgency 2) support the creation of a new functioning civil government, along with a new police force 3) try to rebuild infrastructure, power stations and suchlike.

Dividing them into three separate aims like that helps you to understand that any one of those goals would have tested a military presence of modest size, but lumping all three together was an impossible ask. It was too much to ask of any army, but especially one that was undermanned from the start.

Because numbers: 40,000 troops in Malaya + 100,000 reliable police; 28,000 troops in Northern Ireland + tens of thousands of police; but in Afghanistan just 5,000 troops and useless corrupt police. Numbers, numbers, numbers.

More than any other factor, the restoration and maintenance of order requires numbers (p.24)

Ledwidge uses various experts’ ratios of troops to civilians to estimate that there should have been at least 50,000 British troops in Helmand, not 5,000 (p.205). At the height of the Troubles there were 28,000 troops in Northern Ireland (p.202).

In Malaya, contrary to myth, there was also a good deal of coercion, many rebels were shot, there were atrocities (village massacres) and something akin to concentration camps was used to round up the jungle population so as to starve the Chinese communist insurgents of support. I.e it was more brutal than rose-tinted legend depicts.

The importance of intelligence

In Northern Ireland the key was intelligence i.e. the British military and security forces got to know the enemy really really well. This in-depth knowledge allowed them to contain IRA campaigns but more importantly, paved the way for negotiations. And the negotiations which brought the IRA in were carried out by civilians not military.

Ledwidge has an entire chapter explaining traditional definitions of military intelligence, along with ‘the intelligence cycle’ (p.232), a lengthy explanation of why it worked in Northern Ireland (stable government, large reliable police force, length deployments – 2 years – similarity in background between army and IRA, same language), similar culture, values and experiences, down to supporting the same football teams (p.237). None of this applied in Iraq/Afghanistan, which triggers a chapter-long analysis of how modern intelligence seeking needs to be rethought and updated to apply to such demanding environments (pages 231 to 248).

With disarming candour, Ledwidge says sometimes the best intelligence isn’t derived from hi-tech spying but from just talking to journalists, especially local journalists; they often have far better sources than whip-smart intelligence officers helicoptered into a situation who don’t speak the language, have no idea of the political and social setup, and are asked to supply actionable intelligence within weeks. Read the local papers. Listen to the local radio stations. Meet with local journalists.

Ledwidge was himself an intelligence officer within the military, and then a civil rights worker for the Organisation for Security and Cooperation in Europe i.e. as a soldier and a civilian, so is well placed to make this analysis.

All wars are, at bottom, political and require political solutions

Maybe the most important point of all is that counterinsurgency is a political activity. David Galula the French counterinsurgency expert thought that counterinsurgency operations should be 80%/20% political to military (p.177). The military effort only exists to support what must first and foremost be a political strategy (ideally, of negotiating towards a peaceful settlement).

This was the most important point about the Malaya Emergency, that it was run by a civilian Brit, with civilian ends in view.

If [the great military theorist Carl von] Clausewitz tells us nothing else he tells us this: overriding all is the political element. No amount of military nostrums or principles will make up for the lack of a workable political objective, rooted in a firmly realistic appreciation of national interest. (p.188)

The great failure of the British campaigns in Iraq and Afghanistan was that they became entirely military, became narrowly focused on finding and killing the enemy. Ledwidge associates this with the failed American strategy in Vietnam. In Nam the Americans boasted at their daily press conferences about the number of enemy they’d killed. Military and politicians and public were all led to think that numbers of enemy dead equalled ‘success’. But of course it didn’t. The Yanks killed tens of thousands of the enemy but lost the war because it was a political struggle, for the allegiance of the people.

Thus Ledwidge says he knew the Brits were losing in Afghanistan when he arrived to find the army press conferences once again focusing on numbers of insurgents or ‘Taliban’ killed in each days skirmishes and firefights. Political engagement and discussion had been sidelined in favour of a purely military solution; but there was no purely military solution and so we failed.

Spiralling costs

Did you know it cost £400,000 per year to maintain one soldier in either of these countries? Or that one 1,000 kilo bomb dropped from a plane on a suspect target cost £250,000? Ledwidge says the campaign in Afghanistan cost some £6 billion per year (can that be right?). And for what? Ledwidge estimates the cost of both campaigns to the British government at £40 billion. For nothing.

Better education

The book ends with a chapter comparing the high education standards expected of American officers (and recruits) and the absence of such criteria for the British. He reviews the astonishing number of senior US generals with PhDs, something I noticed in Thomas Ricks’s book about Iraq, and which backs up Emma Sky’s experience that all the senior US officers she worked with are astonishingly well educated and erudite. Not only better educated, but more flexible in their thinking. Having attended civilian universities for several years they are used to free and open debate and to defending their opinions and analyses in open forums – something British army officers are actively discouraged from doing. Ledwidge gives names of British army officers who’ve written essays critical of the army whose publication has been blocked by MoD officials, or who have chosen to resign from the army altogether in order to publish their book.

Due to the US army’s encouragement and lavish spending on higher education for its officers, there are currently more American army officers studying for research degrees in British universities than British army officers (p.260).

With the ever-growing role of cyberwarfare, Ledwidge cites a contemporary Chinese military theorist, Chang Mengxiong, who says that future wars will be about highly skilled, well-educated operatives – not clever but conformist generals promising they can do anything to naive politicians, then ‘cracking on’ and muddling through the dire situation they’ve got their men into, killing more and more innocent civilians, retreating to embattled forts and finally retreating with their tails between their legs. It’ll be about fighting smart. (From this perspective, the Russian invasion of Ukraine seems even more blundering, brutal and outdated.)

Ledwidge’s recommendations

Our generals were not up to the job. We need better ones. The number of one-star and above generals across all three services should be cut from 450 to 150. We don’t need 130 major generals or 800 full colonels.

Senior officers need to be drawn from a more diverse pool, not just in terms of gender and race, but expert civilians should be encouraged to join the army, and take officer training.

To reach the rank of general you must take an in-depth course in strategy (currently not necessary). Parts of this could be offered by senior business people and academics who specialise in logical thinking.

The savings from getting rid of hundreds of senior officers who do little more than fill committees and shuffle paperwork would generate savings which could be invested in training courses at civilian institutions, such as universities, such as the US Army pays for its senior generals to take, in order to produce soldier scholars.

The army keeps buying ridiculously expensive hardware which turns out to be irrelevant to the kind of wars we are now fighting. Part of that is down to the blatant corruption of the senior staff who make purchasing decisions and who, upon retirement, take up lucrative directorships at the very companies they’ve awarded billion pound contracts to. They should be forbidden by law from doing so for at least five years after leaving the services.

The chances are the next really serious threats we will face to our security come from either a fully armed massive Russian army, or from lethal cyberattacks. Since successive governments have cut defence budgets and successive general staffs have frittered it away on expensive hardware, the more basic elements of a functioning military have been overlooked, most importantly the ability to think, process and adapt very fast to probably fast-moving threats.

Hence the need for a broad-based strategic education, and not the narrow, tradition and conservative fare dished up at Sandhurst or the Joint Services Command and Staff College (JSCSC) at Shrivenham.

Conclusions (mine, not Ledgwidge’s)

1. Never believe anything the British Army says about any of its campaigns.

2. Whenever you hear a preening politician or ‘expert’ journalist crapping on about ‘the special relationship’ between the UK and the US, remember the humiliating shame of the British Army having to be bailed out not once but twice by the American army from jobs it had volunteered to do and egregiously failed at. Remember the roster of senior US military figures Ledwidge lines up to testify that the Americans will never trust the British Army again.

3. Never, ever, ever send the British Army on any more ‘security and reconstruction missions’. They will not only miserably fail – due to lack of intelligence, planning, failure to understand the nature of the conflict, refusal to use modern intelligence approaches and above all, cheapskate paltry numbers and lack of resources – but they will make the situation worse, occupying wretched little platoon forts which become the epicentres of destructive firefights, devastating town centres, leaving thousands dead. And sooner or later they will have to be bailed out by the Americans.

In making and executing strategic decisions both senior officers and politicians should understand the basic limitations on capability and be fully apprised of potential failure. (p.138)

4. Dictators in Third World countries may be evil but, on balance, better than the alternatives, these being either a) the situation created by invading US and UK forces in Iraq and Afghanistan (insurgency, terrorism, devastation) OR the situation created by a failed attempt to overthrow a dictator, as in Syria, i.e. anarchic civil war, huge numbers of civilian deaths, millions of wretched refugees and the explosive growth of terrorism.

Maybe stick with the dictator. Evil, but limited and controllable evil, which is better than the other sort.

One-sentence conclusion

After the expensive failures in Iraq and Afghanistan and the hasty and counter-productive involvement in Libya (the 2011 bombing campaign to support Gaddafi’s opponents), two fundamental criteria must be applied to any thought of similar interventions in the future:

Before any military commitment it is essential that: 1) a clear political objective be set, and that 2) sufficient resources be made available to get the job done. (p.274)


Credit

Losing Small Wars: British Military Failure in the 9/11 Wars by Frank Ledwidge was first published by Yale University press in 2011. References are to the YUP paperback of the second edition (2017).

New world disorder reviews

Virtual War: Kosovo and beyond by Michael Ignatieff (2000)

Michael Ignatieff (born 1947) is a public intellectual, academic, journalist and, at one point, back in his native Canada, a high profile politician. Back when I was a student in the 1980s he was all over the British media, fronting thoughtful documentaries and high-end discussion programmes on Channel 4.

Ignatieff’s written a lot – novels, memoirs, histories, countless articles. One consistent strand of his output has been a series of books meditating on the nature and meaning of contemporary warfare. This began in 1993 with Blood and Belonging: Journeys into the New Nationalism and was followed by The Warrior’s Honour: Ethnic War and the Modern Conscience in 1998.

In the introduction to this volume, written in December 1999, Ignatieff says Virtual War is, in effect, the third in a trilogy about the nature of modern war – but this statement has been rendered redundant by the fact that he’s gone on to publish several more. As far as I can make out the sequence now runs:

  1. 1993: Blood and Belonging: Journeys into the New Nationalism
  2. 1998: The Warrior’s Honour: Ethnic War and the Modern Conscience
  3. 2000: Virtual War: Kosovo and Beyond
  4. 2003: Empire Lite: Nation-Building in Bosnia, Kosovo and Afghanistan
  5. 2004: The Lesser Evil: Political Ethics in an Age of Terror
  6. 2017: The Ordinary Virtues: Moral Order in a Divided World

His books contain extensive descriptions of contemporary conflict zones, fighting, wars and aftermaths. The first book in the series (‘Blood and Belonging’) contains riveting eye-witness reporting from the conflicts in former Yugoslavia; the second one has a chapter where he accompanies the head of the United Nations to Rwanda, Zaire and Angola; and the fourth one adds scenes from the conflict in Afghanistan. This one contains reportage from a Kosovar refugee camp and a description of a Kosovar village, Celine, where a disgusting massacre was carried out by Serb paramilitaries.

But Ignatieff is not a war reporter; there are plenty of those, filing daily reports from the front line of conflicts around the world. And similarly, he is not a military analyst; there are thousands of those, publishing papers in specialist journals analysing this or that aspect of the hardware or strategy involved in the world’s many conflicts.

Ignatieff stands aside from both those genres because his stance can perhaps best be summarised as ‘a moral philosopher considers modern conflict’. He goes into military and technical detail where necessary – for example, in this book he gives a detailed description of the command and control centres running the NATO bombing of Serbia in 1999, an extended explanation of how targets were established, confirmed and then the complex bureaucracy planners had to go through in order to get permission to bomb them. Very detailed, very informative.

But that isn’t where Ignatieff’s interest lies. He is interested in what this kind of conflict tells us about the nature of modern warfare and, above all, about the moral and political attitudes of the West – what it tells us about ourselves and the modern societies we live in. He is interested in trying to unpick the complex moral issues which the conflicts he covers raise or have created or are evolving or distorting. His aim is:

exploring the new technology of war and the emerging morality governing its use. (p.7)

Maybe it’ll help if I summarise the short introduction in which Ignatieff unpacks the different senses of the word ‘virtual’ which underpin this book and give it its title.

(If you want to know the historic and geopolitical background to the war in Kosovo read the relevant section of my review of Anthony Loyd’s book, Another Bloody Love Letter. Ignatieff devotes a fascinating chapter, ‘Balkan Physics’, to a detailed account of the recent history and complex power politics which led up to the conflict, paying special attention to the failure of American diplomacy in the region and then to the change of tone brought by new Secretary of State, Madeline Allbright, pages 39 to 67.)

Virtual warfare

Ignatieff thinks the Big New Thing about the war in Kosovo was that it was a virtual war. What does he mean? Well, he uses the word ‘virtual’ in quite a few senses or contexts.

1. The public

It was a war which most people in the West watched on their screens, in which they had little or no investment or commitment. For Ignatieff this is a worrying new development. For example, will ‘war’ slowly morph into a particularly gruesome spectator sport? Does this mean that the populations of the West no longer believe in their causes enough to slug it out face to face? Will this, over the long run, weaken our resolve to mount wars when we need to?

2. Air force screens

It was a ‘virtual war’ in at least two further senses. The ‘war’ consisted mostly of NATO’s 78-day-long bombing campaign carried out against Serbian forces inside Kosovo and against crucial infrastructure in Serbia itself, especially in the capital Belgrade. No ground forces were sent into Kosovo and this, apparently, confused NATO’s air force, whose doctrine and training leads all of them, from air commodores down to pilots, to be expect to co-ordinate air attacks with ground forces, to be called in by radio to support ground attacks. They were unused to an army-less war.

Instead, the pilots, and their controllers back in control and command centres in locations in the West (Italy, Germany, Belgium, the US, the UK) worked via computer readouts of target information and then by sharing the view of the in-plane cameras which the pilots were using.

Thus the people choosing the targets and guiding the pilots towards them had pretty much the same view as the viewers at home (who got to see selected plane or missile-based footage which NATO released to the press). Obviously they were deeply involved in actually making it happen, identifying, assessing, instructing and so on. But nonetheless, it was, for these technicians, also a ‘virtual’ war, fought or, more accurately, experienced, via screens.

3. No army

Let’s go back to that point about no army. There was no NATO presence at all in Kosovo during the 78-day bombing campaign. There had been Western observers and peacekeepers in Kosovo but overnight they became enemies of Serbia, liable to be arrested and used as hostages, and so they were all withdrawn. So there were no NATO soldiers on the ground at all. Which is why Ignatieff very reasonably asks, What kind of war is it which involves no army at all on our side?

And furthermore, no casualties. None of the pilots of the thousand or so NATO planes which flew nearly 100,000 sorties were lost. A couple were downed by ejected. So Ignatieff further asks, What does it mean that the West can now go to war without fielding an army and without risking the life of a single combatant? Surely this is the kind of war fought by people who don’t want any casualties, a kind of war without the physical risk.

Previously, wars have involved loss of life on both sides. Western leaders have been slow to commit to war (British Prime Minister Neville Chamberlain being maybe the most famous example) because they knew the bloody horror it entailed. But now there is no bloody horror. There is no risk. What, Ignatieff asks, does that do to the very definition and concept of war?

How does that change everyone’s perception of what a war is? How does it effect:

1. Policy makers Does it make them more liable to intervene if they think they’re risking less – financially, but above all in terms of casualties, with consequent minimal damage to their domestic reputation and ratings?

2. The public in Western nations Will it teach the public to become so risk-averse that as and when a serious commitment of soldiers on the ground is required, it will be unacceptably unpopular? Will old-style fighting become less and less acceptable to a public acculturated to watching everything happen on a video screen? Will we refuse to countenance any conflict in which we lose soldiers?

3. The enemy On the face of it, the use of laser-guided precision weapons ought to scare adversaries so much that they are put off ever triggering the intervention of the West and its high-tech weapons. In fact, as he reports in detail, the reality in Kosovo turned out to be the exact opposite: President of Serbia, Slobodan Milošević, cannily triggered the West and then, in defiance of all our best efforts, carried out his nation-scale ethnic cleansing.

Because Milošević knew that as soon as the bombing started NATO would withdraw its ground forces and so he would be free to do what he wanted to the Kosovar population. He intended to drive them right out of their own country using exemplary terror i.e. using his army and paramilitaries to massacre entire villages and burn them to the ground, thus terrorising populations nearby to flee across the border into Macedonia or Albania – and that is exactly what happened. Hundreds of thousands of Kosovar refugees were harried out of their own country, even as the NATO bombing campaign proceeded. According to Human Rights Watch, by early June 1999, more than 80 percent of the entire population of Kosovo and 90 percent of Kosovar Albanians had been displaced from their homes. Amnesty International estimated that nearly one million people were forced to flee Kosovo by the Serb terror campaign.

On the face of it, then, this new kind of hi-tech gee-whiz ‘virtual’ war let the bad guys get away with it, with genocide and ethnic cleansing. In other words, the first ‘virtual’ war undermined its own rationale: it seemed very much as if what was needed to force the Serbs to end their ethnic cleansing was precisely what had been so carefully avoided i.e. face-to-face clashes between NATO forces and Serb forces. In other words, traditional warfare.

4. No mandate

Lastly, Ignatieff claims it was also a virtual war in the sense that the forces involved weren’t technically at war. The NATO forces who bombed the Serbs for 78 days never actually declared war on Serbia, no UN resolution was passed to justify this attack on a sovereign state, and none of the legislatures of the European countries who went to war were called on to vote for it.

NATO lawyers cobbled together a justification in law but, like everything to do with the law, it is subject to endless interpretation and debate. Even the outcome was unorthodox, a so-called ‘military technical agreement’ which didn’t settle any of the issues but merely allowed the entrance of NATO ground forces into Kosovo to protect the population while the diplomats went back to the negotiating table. But the fundamental issue is simple: Was NATO’s bombing campaign against Serbia legal or illegal under international law?

I’m no lawyer but what I took from Ignatieff’s account was that the campaign was technically illegal but was morally and politically justified. NATO used force as a last resort, after all attempts at mediation and conflict resolution – mainly at the talks held between NATO, the Kosovo Liberation Army and Milošević at Rambouillet in France – failed to find a solution.

NATO’s aim was to save lives, to put an end to Serbia’s low-level policy of massacre and ethnic cleansing. But does a worthy aim – saving the lives of a defenceless population – justify breaking one of the fundamental principles of the UN and the post-war international consensus, namely that the integrity of the nation state is sacrosanct; that nobody has a right to intervene militarily in the affairs of another state. This is one of the central moral-political-legal questions which Ignatieff returns to again and again.

To intervene or not intervene?

Like its two predecessors and its successor, Virtual War is a) short and b) not so much one consistent through-written book, but a collection of articles, published at different times in different magazines, but with enough thematic unity to work as a book. And each article or chapter focuses on particular aspects of the Kosovo war which I’ve itemised above.

Thus the issue I just described – whether the West was justified in attacking Serbia – is dealt with in chapter three, which consists entirely of an exchange of letters between Ignatieff and the British lawyer and politician, Robert Skidelsky, three from each of them.

The chapter may be short (16 pages) but it gets straight to the point and is packed with argumentation on both sides. Skidelsky argues that respecting the integrity of states has (more or less) kept the peace since the Second World War. If we alter that fundamental premise, if – like UK Prime Minister Tony Blair – we argue that we are so convinced of our moral rectitude and our case that we are justified in intervening in other countries wherever minorities are threatened by oppressive governments – then the world will descend into chaos.

Ignatieff politely but firmly disagrees. He describes himself as an ‘internationalist’, meaning that he agrees that the basis of the international system is the integrity of the nation state, but he also believes in the human rights of individuals and of communities, and that this second principle can clash with the first and, in Kosovo, trumps it.

He’s our author, so the weight of evidence from the other chapters tends to bolster Ignatieff’s argument. But Ignatieff tries to present a fair fight, giving Skidelsky’s objections as much air time as his own views. I very much took Skidelsky’s point that the notion Tony Blair was promoting in various public speeches (particularly, apparently, one given in Chicago on 22 April 1999, pages 72 and 74), that the West not only has the power to intervene in rogue regimes, but is obligated to intervene, is a terrible precedent. The road to hell is paved with good intentions (p.73).

And indeed, we know what happened next, which is that, after the 9/11 attacks, the US, under President George W. Bush, bolstered by Tony Blair and his interventionist stance, decided to intervene in both Afghanistan and Iraq. Overthrowing the absolutely awful dictator, Saddam Hussein, sounded like a great idea. Liberating Iraq and rebuilding it as a modern democracy sounded like a great idea. And how did those interventions turn out? Catastrophic wastes of time, money and lives, which left the region more unstable than before.

In this respect, Virtual War is a snapshot in time, capturing a moment when the interventionist mindset was new and still being explored and worked through. This is a fancy way of saying that quite a lot of it feels out of date. Ignatieff’s subtle premonitions about a new type of warfare have been completely superseded by subsequent events in Afghanistan and Iraq.

Content

As mentioned, the book consists of chapters which bear a strong resemblance to standalone magazine articles. In his previous books these had each been based around particular issues or countries. Here each chapter revolves around a central figure. These are:

  • Richard Holbrooke, impresario of the 1995 Dayton Agreement which ended the Bosnian War, architect of US policy in the Balkans, who Ignatieff follows and interviews as he mounts frantic shuttle diplomacy in the runup to the outbreak of hostilities (December 1998).
  • Robert Skidelsky, British economic historian, crossbench peer in the House of Lords, and vocal opponent of the bombing campaign against Serbia who Ignatieff debates the legality of the NATO bombing offensive with (May 1999).
  • General Wesley Clark, Supreme Allied Commander Europe (SACEUR) from 1997 to 2000, who commanded Operation Allied Force during the Kosovo War, and is profiled as part of an extended description of how the bombing campaign was managed, not only technically in terms of selecting targets etc but at a diplomatic level (June 1999).
  • Louise Arbour, a Canadian, who was Chief Prosecutor of the International Criminal Tribunal for Rwanda in Arusha, and of the International Criminal Tribunal for the former Yugoslavia (ICTY) in The Hague. In this role she indicted then-Serbian President Slobodan Milošević for war crimes on 27 May 1999, the first time a serving head of state was called to account before an international court. Ignatieff interviews her at length on the tribulations of setting up the Tribunal and especially of getting enough evidence to prosecute Milošević (July 1999).
  • Aleksa Djilas, Yugoslav writer and dissident, friend of Ignatieff’s, opponent of the bombing campaign not only on general humane grounds but because he is a Serb and so imprisoned by the propaganda of the regime. He flatly denies that the massacres of civilians, whose bodies Ignatieff saw with his own eyes, were carried out by Serbs. claiming they must have been caught in the crossfire of battles with the KLA. He couldn’t accept the fact that his nation was carrying out a genocide using Nazi tactics. Refusal. Denial.

As in The Warrior’s Code, Ignatieff has fantastic access to the top dogs: he accompanies leading figures such as Holbrook and his cohort of other US negotiators (ambassador Richard Miles; liaison officer with the KLA fighters, Shaun Byrnes) in the fraught weeks leading up to the bombing campaign; he has lunch with US ambassador to Macedonia, Chris Hill; he is part of the press pack covering a visit of Arbour’s to the Kosovar village of Celine, scene of a typical Serb massacre of unarmed civilians (lined up and machine gunned in cold blood). He interviews Arbour at her headquarters in the Hague, a conversation he reports at length.

Ignatieff vividly conveys what life is like for these jet-setting international politicians and lawyers: 1) the hectic lives, the endless mobile phone calls, dashing for planes or helicopters, setting up meetings, taking more calls. He 2) acutely dissects the issues they have to grapple with. But where Ignatieff comes into his own is with his 3) insightful analysis of the themes or issues or moral problems arising from the challenges they face; the general issues which arise from trying to resolve ethnic conflict, from intervening in a sovereign state, from trying to achieve some kind of justice for the victims.

Critique

1. The idea of a screen war not so novel

For me the weakest part of the book was Ignatieff’s claim that watching a war via a TV screen was somehow a) new, b) morally degrading, c) fraught with perilous consequences. It shares the same tone of moral panic as the chapter in The Warrior’s Code about the ever-increasing power of television. Looking back from 2023 both concerns seem out of date and overblown. Since Ignatieff was writing (in 1999) screens have come to dominate our lives to an unimaginable extent, and this has had many social consequences which impact Ignatieff’s ideas and interpretations.

But I disagree that watching a war on the telly was something radically new in 1999. People in the UK had been watching war footage on telly at teatime ever since the TV news was established in the 1960s. I remember listening to punk songs taking the mickey out of it in the 1970s (5.45 by Gang of Four, 1979).

And, of course, in the UK we had a war of our own, in Northern Ireland, which was on the TV news almost every night for decades before Ignatieff started worrying about it. So I question Ignatieff’s claim that watching the Kosovo conflict on the telly was a radically new departure with worrying social implications.

2. Kosovo’s ‘virtual’ war in no way replaced conventional conflict

At a more serious level, the ‘virtuality’ Ignatieff wants to make such an innovation of Kosovo hasn’t changed the face of war as much as he claims. In his long final chapter Ignatieff claims the West is living through a revolution in warfare, and that the new technology of cruise missiles, laser-guided bombs, and remote control will change warfare for good, and he sets off worrying about the implications for all of us.

But it wasn’t true. The American invasion of Iraq in 2003 wasn’t carried out entirely by remote control, it required a conventional army with tanks and armoured cars and all the rest of it, and then degenerated into a counterinsurgency which was even less remote, very much requiring boots on the ground (as described in excruciating detail in Thomas E. Ricks’s two books about the Iraq War, Fiasco and The Gamble).

OK, so was Iraq just a blip, have other wars continued the radical new ‘virtual’ path worries about? No. Take the war in the Ukraine. A conventional army (accompanied by its disgusting mercenaries) has invaded a neighbouring country and is being repelled by an entirely conventional army and air force. No doubt lots of screens are being used by everyone involved, maybe drones are being deployed and maybe some of the missiles are cleverly targeted, but most are not, and the whole thing feels like a traditional boots-on-the-ground conflict.

So not only have a lot of his concerns about war and society been superseded by the events of the last 23 years, but his central concern about the perilous consequences of ‘virtual war’ can now be seen to be exaggerated and unwarranted. He worries that war via screens will end up being no more than a spectator sport, emptied of meaning, and lacking engagement or understanding by the wider population. That is not at all what happened with the wars in Afghanistan and Iraq.

Anticipations of ‘Empire Lite’

In scattered remarks through the book, and then more pithily in the introduction, Ignatieff draws the central conclusion which will go on to underpin the next book in the sequence, 2003’s ‘Empire Lite’.

It is based on the run of events during the 1990s in which the UN and the so-called ‘international community’ performed so abysmally. They let down the Marsh Arabs who revolted against Saddam Hussein in 1991 and were very slow to support the Kurds who Saddam drove up into the mountains to die of exposure. They abandoned the mission to Somalia after the Black Hawk Down incident in 1994; in the same year the member states of the UN failed to cough up enough troops to enable the peacekeeping force in Rwanda to prevent the fastest genocide in history. Then in July 1995 UN peacekeepers once again stood by helplessly while Serb militia rounded up some 7,000 boys and men in the Bosnian town of Srebrenica and murdered them all.

In his earlier books Ignatieff visited the sites of mass murder in Rwanda and of massacres in Bosnia. This book gives a stomach-turning description of the massacre of unarmed Kosovar women and children carried out by Serb paramilitaries at a village called Celine. Did those Serb soldiers think it was serving their country to shoot unarmed women and children point blank in the head? Did they think this is what soldiers do? That this is what makes you a man – murdering little children?

These experiences drive Ignatieff to his Big Conclusion, which is that the West needs to intervene more, more deeply, more extensively, with more troops and resources, and for longer, than it has hitherto done.

Sitting above the Stankovec 2 refugee camp, packed with Albanian Kosovars who have been hounded from their homes by the Serbian army, and reviewing the West’s dismal record of failing to prevent ethnic cleansing in Yugoslavia, Ignatieff’s conclusion is surprisingly blunt:

This must be stopped. Now. By persistent and precise military force. (p.45)

His humanitarian principles, his concern to protect the vulnerable, lead him to believe that the intervention of the West is vitally required, as here in Kosovo, to prevent yet another crime against humanity, and this is the nexus of his argument with Robert Skidelsky.

But he goes further. Ignatieff thinks that the only way to prevent these crimes happening in the first place is to help developing countries build stronger states. And the only way this can be done is by major intervention, supervisions and investment in failing states by the West. And that means, in practice, America. He shares the view he attributes to the roving American diplomat Richard Holbrook, that:

the Americans are the only people capable of replacing the Ottomans and the Austro-Hungarians – the only people with the character required for an imperial vocation. (p.35)

America needs to be more imperial, more prepared to intervene to stop states failing, to prevent genocides, to create more stable polities. And it’s this idea which was to be the central theme of the book which followed this one, Empire Lite, arguing for greater American commitment to places like Afghanistan and written on the eve of the US invasion of Iraq in March 2003.

In other words, Ignatieff’s fine and subtle humanitarian principles led him to support George Bush’s illegal invasion of Iraq, support he later came to bitterly regret. Seen from this perspective, Ignatieff’s books on foreign affairs are almost like a tragic novel, about a highly intelligent and deeply philosophical man who argues himself into supporting Bush and Blair’s idiotic invasion of Iraq.

The scale of the waste

Alongside Ignatieff’s brilliant descriptions and fascinating insights, one aspect which comes over really strongly is how extremely expensive it is to wage this, or any kind, of conflict in the modern world. The cost of one jet. The cost of maintaining it. The cost of training one pilot. The cost of training the small army of technicians and engineers required to maintenance the jets. The cost of housing and feeding them all somewhere far from home. And then the cost of the munitions, up to a million dollars per missile.

One of the problems which the bombing campaign encountered was that the Serbs turned out to be very good indeed at hiding from the planes. They were expert at camouflage, deception and the use of decoys. They learned to turn off the radar on their anti-aircraft guns so as not to be detected. They hid all their real armour and created fake tanks and trucks made of wood and canvas. Hence the accusation that NATO was dropping million-dollar missiles to blow up ten-thousand-dollar decoys (p.105).

But stepping back, for a moment, from the geopolitical, historical, military and diplomatic contexts which Ignatieff explains so well…My God, what a colossal, colossal waste of money! If a fragment of what the war cost had been invested in the economy of Kosovo and its million-strong population it could have been rich as Luxemberg by now. I know the waste of war is a cliché but given the extortionate cost of modern equipment, arms and infrastructure, modern war amounts to the expense of hyperwaste in a sea of need.

Pleasure

Hopefully, by now you can see where Ignatieff is coming from. As I said above, he is not a war reporter or a military analyst or a commentator on international affairs. He is fascinated by the moral issues thrown up by conflict in the modern age and by the way our understanding of those issues and their implications were changing and evolving during the 1990s and into the Noughties.

He is also a really beautiful writer. Ignatieff writes a clear, deceptively simple prose which fluently embodies his continual stream of sharp observations and acute analysis. The combination of lucid prose with measured analysis and thoughtful reflection makes him a tremendous pleasure to read.


Credit

Virtual War: Kosovo and Beyond by Michael Ignatieff was published by Chatto and Windus in 2000. References are to the 2001 paperback edition.

New world disorder reviews

An Alternative History of Photography: Works from the Solander Collection @ the Photographers Gallery

The Solander Collection

OK, so what is the Solander Collection? In its own words:

Dedicated to the enjoyment and understanding of photographic art in all its forms, the Solander Collection has a special emphasis on international traditions, under-represented and forgotten artists, ethnic diversity, and women. The aim of the collection is to broaden the understanding of photography as inclusive and democratic.

Nearly all works are vintage (made within a few years of the negative) and include many rarities and ‘firsts’. It is a working collection, intended to be shared through exhibitions and publications. The collection is based in Oregon and California and is available to view by appointment, when it is not on public view. (About the Solander Collection)

It’s named after the Solander Box, the cloth-covered black box that museums use to store flat works in.

This exhibition

This exhibition at the Photographers’ Gallery displays over 130 works from the Solander Collection. They’ve been selected to make visitors “look again at well-known works by major artists, alongside forgotten greats, regional champions and unknown artists”. Here are curators Graham Howe and Phillip Prodger explaining.

Keywords are:

“feminist photography…connections between things that don’t always get connected…more inclusive, more welcoming…never meant to be a chronology…pockets of thought, ways of seeing, ways of thinking of photography…you’re meant to feel how organic everything is and the connections that exist between different time periods…a wider view, a more diverse pluralistic approach to looking at photography…as rich and diverse and interesting as the people of the world…”

Does it match up?

Does this exhibition match up to these brave words about diversity and inclusiveness? Well, yes and no. On the No side:

Still chronological

Although the curators claim to be eschewing chronology, the exhibition is still very chronological in feel. It starts with works from the very dawn of photography in the 1840s, when people used photos as the basis for fine art and painted over prints, or used the camera lucida as an aid to drawing, or when subjects were chosen to match the subjects of fine art and sculpture, for example the striking male nude included here by Charles Nègre.

It starts with the usual early pioneers such as William Henry Fox Talbot, Julia Margaret Cameron, Roger Fenton and Eadweard Muybridge. And then moves slowly forward through the decades of the nineteenth century before arriving at the explosion of Modernism around the time of the Great War.

So this is all reassuringly chronological and follows the same timeline as umpteen other history of photography exhibitions I’ve been to. The very fact that the curators feel compelled to call the exhibition ‘An alternative history‘ indicates how far they are from throwing off the shackles of chronology and arranging works by some other method. Why not call it ‘Selection from the Solander Collection’ and arrange the pieces in a genuinely non-linear, themed, or free associative manner?

Still very American-centric

Of the 130 or so pieces I counted 24 by American photographers, or about a fifth. There are also a lot from Europe, obvz, and then only a handful each from China, Japan, a few each from some south American countries, and about a dozen in total from Africa. So it may be more geographically diverse than your standard history of photography, but not as diverse as the actual world, the real world out there beyond Galleryland. In the real world the top half dozen nations are currently ordered by population thus:

  1. China 1.5 billion
  2. India 1.4 billion
  3. Africa 1.3 billion
  4. America 335 million
  5. Indonesia 280 million
  6. Pakistan 240 million

So, to be strictly ‘representative’, there ought to be four times as many photos by Chinese, Indian or African photographers as Americans. Another statistic is that America makes up 4.25% of the total world population so to be utterly ‘representative’ exhibitions of global art like this ought to have that amount of representation – whereas, of course, it’s nothing like that. America, with the imperial reach of its technological and commercial supremacy, is still the single most represented country.

The fact that Americans think it is an impressive achievement to feature handfuls of photographers from other countries tells you just how deep-grained American parochialism and chauvinism is, and how slavish the obeisance of British art and culture gatekeepers to American culture is that they unquestioningly, enthusiastically go along with America’s ongoing dominance.

Obscure photographers?

Well, yes, up to a point but maybe a third of the 100 exhibits were by famous photographers – the Victorians ones I’ve mentioned above, plus ‘legends’ like Ansel Adams, Diane Arbus, Robert Frank, Man Ray, Edward Weston, Rodchenko, and the fairly well known African studio photographer, Malick Sidibé.

On the Yes side:

More nationalities

Yes, there are works from Poland, Uzbekistan, Mali, Cameroon, as well as East Germany, Australian, Chile, Jamaica, Mexico, Singapore, Ukraine – nations you rarely see represented in any Anglo art exhibition. It does feel as if more nationalities are represented, albeit in nothing like the proportions they ought to be.

More obscure works

There are a number of anonymous works (particularly from the early period), odd or unexpected works like the studies using native peoples of John William Lindt; and, in the later part of the show, quite a few photos from what feel like obscure and overlooked photographers, from the under-represented countries mentioned above, Poland, Mali and so on.

The Western Gaze

More important/significant/telling is the curators’ inability to escape Anglocentric or Western notions of beauty or quality or the notion of ‘interest’ which they mention in the video. On my trips to Muslim countries, in my engagement with Chinese or Indian or Japanese art, I’ve realised that many other regions of the world have traditions and definitions and canons of ‘art’ utterly different, alien from, the Christian, white western ones I was brought up in.

Feminist curators and critics go on rather a lot about ‘the male gaze’. The phrase often appears on wall labels of numerous exhibitions. But I’m not sure I’ve read so much about ‘the Western gaze’, the way all western people bring very Western values and aesthetics and judgements to bear on all the art forms – music, sculpture, photography – we encounter outside our culture. Often it’s not even clear whether it is art, as we understand it; or some part of what we’d categorise as religious artifacts or cultural traditions or traditional practices.

The mindset whereby we want to take objects from their original location and categorise and label them and put them behind glass cases in antiseptic museums and galleries, that’s quite a Western way of thinking, specific to certain locations and times in Europe then America, and not necessarily fund in other cultures. (Rooms 1 to 5 at the British Museum, the long wood-panneled room on the right of the big central atrium, are devoted to describing the invention of the Western tradition of collecting, categorising and displaying precious artefacts. Visually, it’s the least sexy part of the British Museum but conceptually, maybe the most important: it’s an exploration of the origins of the entire concept of The Museum and The Collection.

In my opinion the curators of this exhibition have obviously made an effort, and have included works from a few more countries than you might expect; but they have come nowhere near throwing off the shackles of the Western Gaze and Western aesthetics, and so barely engaged with other ways of seeing.

The narrowing effect of photography

Then again, when it comes to photography, this may be because the technology and the form themselves such Western creations. Cameras, film and all the rest of the paraphernalia were invented, developed and improved in the advanced industrial nations of Europe and America (and Japan), and exported to other countries.

Maybe photography itself is an imperialist form, colonising the minds of everyone who uses it, co-opting them into modes of observation, alienation, categorisation and detached gazing, which are intrinsically Western.

Maybe to pick up a camera (or a phone with a camera in it i.e. pretty much every smartphone in the world) is to adopt an entirely Western technology and take on Western blinkers. Maybe, on this reading, it’s impossible for photography to be truly ‘diverse’ because, even though the person taking the photograph may be from Jakarta or Kinshasa or Shanghai, or an aborigine or native American, as soon as they pick up a camera they are infected, taken over, co-opted, colonised by the Western controlling, objective, alienating way of seeing. Just a thought…

Commentaries

Arguably, the single most important thing about this exhibition is the commentaries. The Solander Collection maintains a network of contributors in countries around the world, photographers but also critics and writers, and well over half (not all) of the photos in the exhibition are accompanied by fairly long wall labels, four or five thick paragraphs long, short essays –giving detailed information about how each photo was made, the photographer, the subject matter and so on.

if you read all of these commentaries it makes progressing around the two rooms which host the exhibition quite a slow business.

Selected works

So what did I like or what stood out for me? I’ll make a personal selection i.e. create my own networks of connections through the very varied corpus or body of work they’ve selected. To give it some structure I’ll base it on topic or subject matter.

African studio photography

Several African studio photographers are represented including the famous Malick Sidibé from Mali. Apparently the golden age of studio photography in West Africa was during the 1960s and early 70s i.e. the decade following independence from colonial rule.

Studio photographers used the conventions inherited from the West (the very idea of a studio; deeper than that, the very idea of a photograph) but gave it a style and swing, matching the newfound confidence of young urban types dressing according to new Africanised forms of fashion.

I’ve selected a pic by the less well-known Michel Kameni (1935 to 2020) from Cameroon. Apparently his photos are that bit less flamboyant than Sidibé’s, which you can see in the exhibition where examples of each guy’s work are place side by side. This example uses technical tricks to create a mirror image of the same woman, momentarily appearing as her own twin. Thus it is more mysterious and strange than Sidibé’s generally cool and confident but straightforward portraiture. What is the woman looking at us thinking? She’s a kind of African Mona Lisa.

Double Portrait by Michel Kameni (1966) © Studio Kameni

Constructed photography

Oscar Gustave Rejlander (1813 to 1875) spent much of his own life in poverty and set out to document the lives of the poorest in society. But that’s not the most interesting thing here. The interesting thing is that this photo was constructed. Not just staged – as the girl in the foreground standing on a suspiciously clean street sweeping broom is – no, the entire backdrop, a waybill publicising an 1871 rally in Trafalgar Square against the match industry – was added to the photo of the girl. Or the photo of the girl was superimposed onto the background. Fascinating that right from the start photographs were subject to artificial intervention.

Match Girl, 1871 by Oscar Gustave Rejlander

Documentary photography

Meaning recording the lives and practices of ordinary people. Or as the Tate website puts it:

a style of photography that provides a straightforward and accurate representation of people, places, objects and events, and is often used in reportage.

This is an apparently simple documentary photograph taken by Emilio Amero (1901 to 1976) recording a moment in a wedding celebration in Mexico. But this is a carefully curated photograph so it has depths which become clearer the longer you look.

Obviously, the woman is beautiful with a beguiling spiritual beauty which becomes more entrancing the more you look. But her dress is wonderful too, particularly the concatenation of metal necklace, pendant and ear-rings. And the bracelets on her right wrist. How beautiful she looks! And then – this is all happening in the street, far different from an English wedding in a crabbed and constricted English church. This is happening outside and, you realise, there seem to be loads of people in the background, some milling about but a row of figures on the left sitting down. Are all of these people here just for her wedding? How wonderful and sociable! How communal and shared and happy it looks. Which makes the look of concentration and seriousness on the young bride’s face all the more sweet, touching, foreboding, intense and magical.

A Bride Dances by Emilio Amero (about 1937) © Estate of the Artist

Ethnographic photography

John William Lindt (1845 to 1926) was an interesting character (Wikipedia article). Born in Germany he travelled to Australia where he built a reputation as ‘a landscape and ethnographic photographer, early photojournalist, and portraitist’. This is one of 31 photos Lindt took of Gumbaynggirr and Bundjalung people in a book titled ‘Australian Aboriginals’ in 1874. There are all kinds of things going on in this charged image. Most obvious is the clash or tension between the staged background and props and the vivid presence of the woman and child. And cross-threading against that, the similarity to the great Christian image of the madonna and child which he’s posed them in.

The early photographers saw the technology as a way to copy, re-enact, reproduce the poses and subject matter of the fine arts, of the Old Masters of the European visual tradition. One of the most interesting things about photography is how long it took for its practitioners to realise it could represent the world in ways not limited to fine art precedents, it could depict the world as it is, and then the development by Modernist practitioners of realising photography was susceptible to techniques which broke with reality altogether to create forms unique to the technology, such as photomontage, solarisation and so on.

Young Woman with Sleeping Child, Clarence Valley (1870 to 1873) by John William Lindt

Feminist photography

The whole point of ‘feminist photography’ is it has many strands and many meanings. Here are two quotes which indicate what they have in common, namely the quest to overthrow gendered stereotypes and expectations.

Feminist photographers turned a medium used traditionally to reinforce gender norms into a powerful tool of transformation and emancipation, reimagining not only the possibilities of photographic self-expression, but also the kinds of subjects and environments thought to be deserving of aesthetic representation.
(Beyond the Male Gaze: Photography and Feminist Theory)

Photography became an important tool of second-wave feminism to critique the established visual conventions through which gender, sexual, racial, and class identities have been constructed.
(Women and photography)

This pair of photos by German photographer Annegret Soltau (b.1946) were made in 1975 and have no written commentary, leaving us free to interpret or make up our own meanings. I’d have thought the place to start is the way the myriad fine threads covering her face in the left-hand picture have been snapped in the one on the right. But it’s not as if this has been caused by her, for example, opening her eyes to symbolise awakening from her heteronormative slumber or opening her mouth to break the silence and express her truth etc. It’s less predictable than that. Something has snapped, but what has caused it, and what it means remain suggestive but mysterious.

Self by Annegret Soltau (1975). Diptych of gelatin silver prints © Annegret Soltau, courtesy Richard Saltoun Gallery

Glum photography

Not exactly a happy couple, but the main thing about this photograph is that it was hand coloured, which explains the bright but somehow aged and faded tone of the pink shawl and yellow blouse. In one way this image links to the studio photos of the Africans, Malick Sidibé and Michel Kameni, displayed on the wall opposite – but it also links to the painted photo of the maharajah with tiger (see below) raising interesting questions about tradition and continuity.

Portrait of a Couple 1970s by Ram Chand. Hand-coloured gelatin silver print © Ram Chand, courtesy Christophe Prebois

Happy photography

‘Laugh, and the world laughs with you.’ Hard not to find these girls’ innocent mirth infectious. People from sometime in the 1970s and yet you feel an immediate deep contact with them, they could be a couple of girls giggling in gallery right next to me. Photography can do that, make unnerving links with people you know are long dead in places and cultures which have long ago vanished. If you’re feeling robust this can be wonderfully life-enhancing, expanding your sense of humanity. If you’re feeling tragic, it can give you a bad case of Weltshchmerz and loss. Où sont the giggling girls of yesteryear?

Two girls in Kingston, Jamaica by Unknown, possibly Ernesto Bavastro (1870s to 1880s)

Historic photography

This is the first known photograph of a Chinese police unit, which began serving in Hong Kong shortly after its establishment as a British colony in 1841. The tut-tutting wall label reminds us that colonial police forces like this were strictly hierarchical, with British officers in charge, then Indians who could serve as sergeants or inspectors, then local, in this case Chinese people who could serve as constables or sergeants but weren’t allowed to rise higher.

This wasn’t a one-off by the photographer, Lai Fong (1839 to 1890). Lai “created a body of work that laid the foundation for the art of photography in China”. The wall label optimistically declares the Lai “offered a window into the pictorial traditions, history and social structures of the late Qing dynasty” but it’s not obvious that there’s anything particularly Chinese about this photo: the staging of the men and the draped curtains to either side strongly suggest the European, semi-classical visual conventions. This is what I meant, above, when I said that, possibly, photography is an intrinsically imperialist form. If Lai indeed did lay the foundations for photography in China he appeared to do so by importing entirely Western visual conventions.

A Group of Hong Kong Native Police, 1870s, by Lai Fong

Humorous photography

This piece by Austrian artist Valie Export (b.1940) is the biggest thing in the show and more or less the only one which made me laugh. I suppose it’s straight satire, 1970s satire on the identification of women with housework, using the cut-up collage techniques which people like George Grosz pioneered in the 1920s. Obviously it’s taking the mickey out of a thousand renaissance paintings which show a Madonna holding the Christ child, satirically replacing the baby with a hoover, symbol of 1970s women’s greatest care/oppression.

Expectation (1976) unique photomontage by Valie Export © Valie Export 2022

It is an example of photomontage which wasn’t that represented in the show. I can imagine a section of it could have been devoted to this technique, alongside works by Grosz or John Heartfield or other photomontageurs from other traditions making political/satirical points.

Or, at the same time or alternatively, it’s also possibly an example of ‘sculptural photography’ because the silhouetted 70s woman and hoover aren’t laid flat on the surface of the painting but are attached so as to be raised and physically distinct from the backdrop. Which is why the thing requires not a flat frame but more like a glass case to cater for the depth of the effect created.

Anyway, the classical painting in the background is Botticelli’s ‘Madonna of the Pomegranate’ (1487).

Modernist photography

Double exposure became a standard Modernist device. Mark Neven DuMont (1892 to 1959) was born in Germany but emigrated to England. His friend, the avant-garde painter and provocateur George Grosz, was a leading exponent of photomontage so the curators reckon that’s where DuMont got the idea to experiment with it himself. The wall label tells us that photomontage – using two or more camera negatives to create a composite image – is as old as photography; but the striking make-up of the female model and the geometric shape of the palm tree give it a very modernist, Art Deco feel.

Patricia by Mark Neven DuMont (1930s)

If modernist visual forms (sculpture, painting, drawing as well as photography) have one thing in common it’s a love of sharp lines and geometric shapes. In contrast with gauzy impressionism, gloomy symbolism or scratchy expressionism, modernism loves slick lines and sharp angles. Almost everything in this photograph by the Brazilian photographer German Lorca (1922 to 2021) is precise and geometric: from the tiny regular squares of the paving to the straight seams of the concrete wall behind the two figures; the neatly pressed seams of the two men’s suits to the super-precise outline of the shadows behind them thrown by the hot tropical sun. It’s part of the hyper-modern effect that we don’t see the men’s face, which are turned away or hidden behind a newspaper, thus increasing the sense that this sidewalk drama is not about people but about the lines and energies of the modern city.

Looking for a job by German Lorca (1948)

Motion photography

Eadweard Muybridge (1830 to 1904) is the famous pioneer of ‘motion photography’ which caught the imagination of artists and scientists around the (developed) world. In his studio he set up series of cameras in the same position or staggered along the course of the action he wanted to record, and then fired them off at intervals, experimenting with doing it closer or further apart.

The result was his famous sets of photos showing successive stages in dramatic actions. Once he’d nailed the technique he went mad and, between 1884 and 1886, produced 781 new sequences! The art of fencing is peculiarly suited to this process because it involves dramatic gestures and physical postures while the body itself doesn’t actually change position very much.

Fencing by Eadweard Muybridge (1887) collotype

Naked photography

Lots of women artists and photographers in the 1970s and 80s thought it was a radical and subversive act to take their clothes off and stage happenings or interventions or performances featuring themselves naked, and record themselves for posterity. No doubt this was a radical, subversive and so on gesture in Russian-controlled communist Poland back in 1980. Forty-three years later it looks like a naked young woman in heels confronting a woman cop. What’s not to love?

It is a little disappointing, then, to learn that this scene never took place, but that the piece is in fact a photomontage, combining a shot Ewa Partum (b.1945) took of herself nude in the studio, superimposed on a straightforward snap of a cop in the street.

Döppelgängers always fascinate us and so we are taken by the dualistic oppositions suggested here, between the naked and the clothed, between authority and submission, between the ‘authenticity’ of the artistic naked woman with nothing to hide and the overdress authority figure encumbered with all the rigmarole of legal and physical repression (radio, handcuffs, baton, gun?)

(I appreciate this photo could also come under ‘feminist photography’ or ‘political photography’. But I’m enjoying making up frivolous headings and my own connections.)

Self and policewoman by Ewa Partum (1980)

Nature photography

Possibly my favourite photo of the 130 on display. I myself have taken lots of photos of trees, flowers, plants, lichen on stones and so on, but trees are special. I think trees are talking to us but so slowly, so very slowly, that we can’t slow down enough to hear what they’re saying. And so we chop them down and burn them, over vast areas, and will end up burning the entire planet in the process. Tant pis.

Meanwhile, this is just one of many studies the American photographer Paul Strand (1890 to 1976) took of driftwood, showing a profound feel for the shapes and twists and knots and gnarls which are created by this most beautiful of life forms. Although hyper-naturalistic in feel, capturing every fibre of the gnarled old wood, Strand’s studies like this at the same time suggest flowing zoomorphic forms and, if you’ve smoked a little dope, are gateways almost into another world, enabling the viewer to immerse themselves in the non-human world around us. Entirely naturalistic they are also like meditative states of mind.

Driftwood, Gaspé, Quebec, 1928 by Paul Strand © Paul Strand Archive/ Aperture Foundation

Painted photography

Believe it or not this is a photo, taken about 1890 by an unknown photographer. It looks like a painting because the entire surface has been covered with a thick layer of pigment, so it is a painting: a photo-painting. Apparently this kind of embellishment or overwriting of a factual photographic base with an extravagantly idealised and Romantic backdrop and details was very common. It has a floridness we don’t associate with the European tradition and feels genuinely ‘other’.

This image links to the portrait of a couple from the 1970s shown above. Was this a distinctively Indian approach to photography? Did other cultures do the same kind of thing? Does it persist to this day? Be interesting to know more.

Maharaja with Tiger, possibly Duleep Singh, after a hunt (about 1890) vintage gelatin silver print with hand painting. Maker unknown (India)

Soviet photography

In the heyday of the 1920s and early 1930s Soviet artists made some of the boldest, most radical art of the century in the name of the new society they were building. Alexander Rodchenko (1891 to 1956) specialised in taking photos from experimental and unconventional angles. This was called rakurs in Russian. The most powerful, impactful of these is looking up at the subject from below. This conveys a string sense of dynamism and energy which, when combined or attached to an image of a youth, conveyed just the sense of forward-looking, visionary, striding-into-the-future energy which Stalin and his commissars wanted. As the commentator points out, it also makes the figure look monumental, a photographic equivalent of all those huge statues of working men and women striding boldly into the brave Soviet future which used to litter communist cityscapes.

Pioneer girl (1930) by Alexander Rodchenko

Street photography

Harold Cazneaux (1878 to 1953) became known for naturalistic studies of children, often taken outdoors. During and after the war there was an explosion of technical experimentation associated with modernism, plus a great surge in popular magazines which relied on evermore photos. Thus this photo was taken for a spread in The Home magazine. It’s what you could call soft modernism or popular modernism, in the sense that a) the focus is on the children’s faces, not the ostensible subject (the Punch and Judy show); b) it’s taken from a relatively low angle, a characteristic modernist trait, but not actually down on the ground. So it’s assimilated enough modernist tricks to be considered ‘modern’ and not rattle any cages.

Punch and Judy (1930) by Harold Cazneaux

The promotional video


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History as biography

The following thoughts were prompted by a reading of Shakespeare’s plays, Julius Caesar and Antony and Cleopatra. The point is that, apart from all other considerations of literature and so on, both plays demonstrate the enduring human tendency to attribute all social change, all meaning in the flow of historical events, to Great and Eminent Personages. To humanise the flow of events and to attribute praise and blame for everything to a handful of Top Dogs.

The confusing world

It’s difficult for any of us to understand what is happening, what is going on in our own lives, let alone in the wider world. There is a natural tendency to humanise everything, to reduce everything to the behaviour of named individuals in order to make our lives manageable, graspable, bearable. If we can attribute everything to individuals then we can relapse into the standard human response of naming and shaming and blaming them. We can blame America’s ills on Donald Trump and Britain’s ills on Boris Johnson.

But on numerous levels, I think this is wrong, not morally wrong, just factually inaccurate. Even in my little family I can see how individuals are swayed by social trends and pressures. I can see how the economic outlook for my children’s generation shapes their attitudes. Multiply this by millions and you, fairly obviously, have a host of broad social, economic, technological and cultural trends which affect everything we hear, and so repeat, discuss, believe, argue about.

At the ‘highest’ level (if you want to visualise it as a hierarchy) are the cultural and ideological trends – the changing things people believe in, think about, argue about.

Beneath them you have economic trends – in our day and age drastic rises in oil and gas prices which affect the cost of fertiliser and transport which threaten severe food shortages this autumn and winter. In my country and time another huge factor is the failure of successive governments to build enough accommodation for the spiralling population, leading to the never-ending rises in house prices, and the dispirited resignation of both my kids that they will never own a home like their parents did.

Economic trends are strongly influenced by technological developments – the most obvious one in my lifetime being the enormous increase in the computerisation of all aspects of life, from high finance to finding a partner, almost everything seems to done via the internet, smart phones and social media, with all kinds of consequences, the most obvious being that people spend a huge amount of time on their phones and are immensely influenced by what they read coming through their social media feeds.

And at a deeper level there are the basic facts of geography and biology – the most important single one being the rapid heating up of the planet which is making severe drought more common, accompanied by the manmade destruction of all manner of ecosystems which we rely on for food and water, which will  greatly exacerbate the situation.

At a more individual level we are subject to our genetic inheritances which program whether we are tall or short, fat or thin, male or female, predisposed to heart disease, cancer, dementia and a host of bodily infirmities.

And then, of course, there is the constant threat of infections from outside, something most people are much more aware of since COVID-19 brought the world to a halt.

All this is hard enough to take in, and it’s only a superficial sketch of the multi-layered ‘reality’ we inhabit, or more accurately, the overlapping realities. Our minds inhabit a complex matrix of biochemistry, ever-changing sensory perceptions, the permanent wash of emotions and an endless tide of discourse and words which have no boundaries because all of these issues are, in effect, endless: discourses about the importance of oil prices on civilisation, assessing the impact of global warming, considering the effect of infectious disease on societies, explaining the importance of genetics in human behaviour, these are just a handful out of thousands of serious topics and no-one fully understands them. Vast subjects, impenetrably complex – and, when you start to begin to combine them, impossible for any individual to fully grasp.

The Great Man theory

And so it is much, much easier to think of society and what is happening in terms of a handful of powerful individuals. And this explains why most cultures, for most of human history, have done just that – attributed everything that happens to the eternal gods or, on the human plane, to Eminent Men and Women, to kings and queens and emperors and empresses and the like.

As far back as we have written records, they record the wars and acts of Great Men, emperors of China or India or Assyria or Egypt and the earliest histories which emerge from simple annals or chronologies likewise focused entirely on the doings of great men (and occasional empresses or queens).

The earliest histories had just two explanations for everything: 1. the wise or foolish behaviour of great leaders, and sitting above them, 2. the capricious interventions of the gods. 3. any unexpected turn of events could be attributed to the vague catch-all category, ‘Fortune’.

And 4. hovering behind all accounts was the primitive assumption that the present age is uniquely corrupt and degraded, a sad falling-away from some unspecified previous times when men were all upright, pure and noble.

Boris Johnson and the wheel of fortune

Armed with these four concepts you can, at a pinch, explain everything, right up to the present day. Using this template, Boris Johnson is a Great Man who Got Brexit Done, oversaw the fastest vaccine rollout of any western nation, and was leading this great country of ours onwards to greater things, when his treacherous colleagues, jealous of his achievements, conspired to stab him in the back and bring him down. To quote a Latin tag attributed to Cicero, ‘O tempora, O mores!’ meaning: ‘Oh the times! Oh the customs!’ But then again – a medieval commentator would say – no-one, even of Boris’s majesty and stature, can defy the turn of Fortune’s wheel, which is destined to bring even the highest and mightiest low.

One of the thousands and thousands of medieval depictions of the wheel of fortune bring the mighty low (Illustration by Jean Miélot to Christine de Pizan’s Epitre d’Othéa: Les Sept Sacrements de l’Eglise, about 1455)

See? Anything can be explained using these primitive concepts. Maybe more accurate to say, these concepts can be attributed to almost any events and the impression given that they’ve been explained, a completely spurious impression.

The Great Men theory in ancient authors

So it comes as no surprise when we get to the histories of the ancient (western) world, to discover that Plutarch or Sallust or Suetonius take a moralising approach to history, focusing on the character of the great men of the times they describe, and interpreting their behaviour in terms of the strengths and weaknesses. If this doesn’t completely explain the events they are chronicling, they could always add a knowing reference to Fortune which inscrutably intervenes to wreck the affairs of men.

I sometimes find it odd that the editors and translators of the editions of these ancient authors feel the need to explain the Great Men ideology of their authors, since it has been the default setting of most of mankind for most of history.

As John Wilders writes in his introduction to the Arden edition of Antony and Cleopatra, Plutarch was a very congenial source for Shakespeare’s dramas about the ancient world because, although living 1,500 years apart:

both men wrote on the assumption that the course of history was shaped by the actions of men in power and, for that reason, both were curious to penetrate into the subtleties of human character… (Antony and Cleopatra, Arden edition, 1995, page 57)

QED. It is only very recently that more objective, non-Great Men theories – broadly speaking, concepts to do with economics and sociology – have been developed. We can date this new development in human thought to the period vaguely referred to as the Enlightenment of the 18th century. Maybe we can pick an arbitrary date of 1776, the year Adam Smith published ‘An Inquiry into the Nature and Causes of the Wealth of Nations’, which introduced readers to the notion that we are all members of a globalised system of trade and production, and that our lives – whether we have jobs, what we can afford to buy, eat or wear – subject to events in faraway countries and forces beyond our control. Just as everyone in this country is going to suffer because of Russia’s invasion of Ukraine. A revolutionary new way of thinking about societies and human existence.

This new, economics-based and sociological way of looking at society definitely accompanied the development of the industrial revolution as all manner of authors tried to understand the sweeping changes transforming society without anybody explicitly planning or wanting them.

We find Dickens objecting to the dominance of the new breed of ‘economists’ who want to reduce all human life to economic statistics (Hard Times, 1854), and Karl Marx, obviously, was writing works which engaged with the earlier sociological theories of Hegel, in Germany, and the post-French Revolution school of theorists in France. The revolution crystallised, accelerated and disseminated all manner of new political and social theories, kick-starting the feverish debates of the nineteenth century, Hegel, Marx, Bakunin, Comte and so on.

In the more pragmatic mercantile Anglosphere the industrial revolution prompted an explosion of social and economic theorists following Smith’s lead, Malthus, Bentham, John-Stuart Mill and so on. We still, to a large extent, live in this world, a world awash with ideologies and theories, none of which completely work or explain everything and so are subject to the endless updating, revising, revisiting and rethinking etc which fill so many books and political journals.

I’m not trying to recapitulate the history of modern political and economic theory, I’m interested in the way that, despite the jungle of modern social theorisation, the Great Man / Fortune’s Wheel theory of history persists and flourishes.

Julius Caesar and Antony and Cleopatra

And so to what prompted these thoughts, Shakespeare’s plays Julius Caesar and Antony and Cleopatra  which I read after reading about 30 texts from ancient Rome about history (Plutarch, Suetonius, Sallust, Cicero). When characters in these plays describe the lead figures, or the lead figures describe themselves, as world-bestriding colossi, they are doing two things.

First of all, they are reinforcing the Great Man theory of history, stymying any attempt to think beyond it and countenance less simplistic explanations. Again and again, reading ancient literature, you come up across this brick wall, this closed door. Nobody could think beyond it. it makes you realise how immensely intellectually free and liberated we are, in our age. Even if we don’t have all the answers, the answers we do have are infinitely more sophisticated, responsive than anything the ancients had.

But secondly, these old tropes continue to thrill us. The rhetoric surrounding great men in Shakespeare’s plays is wonderfully vivid and exciting:

CASSIUS: Why, man, he doth bestride the narrow world
Like a Colossus, and we petty men
Walk under his huge legs and peep about
To find ourselves dishonourable graves…
(Julius Caesar, Act 1, scene 2)

This is my final point: that the vicarious thrill to be experienced in the vivid rhetoric of power deployed throughout Shakespeare’s political plays is not necessarily a good thing. Food manufacturers add salt and sugar to processed food because the human palate is designed to respond favourably to their taste. The touch of salt or sugar on the palate fires basic, primitive nerves which release endorphins in the brain. because, during the course of human evolution, edible sources of salt or sugar were so extremely rare that our palates had to be sensitive enough to detect them. In our hyper-industrialised societies, manufacturers now exploit this basic human functionality and stuff so much salt and sugar in their products that the taste pleasure can become addictive. Hence the epidemic of obesity in the western world, due to the addiction of large number of consumers to products packed with unhealthy levels of salt and sugar.

Same with the Great Man Theory. It is the default setting of the human mind, it is the crudest possible way of thinking about politics and history and social change. Listen to vox pops of supporters of either Donald Trump or Boris Johnson and you realise that most people still cleave to a theory of society which predates the ancient Egyptians. “Don-ald! Don-ald! Don-ald!” Chimpanzees picking each others’ fleas are more sophisticated.

I’m exaggerating for effect, but the conclusion I’m leading up to is that a good deal of the pleasure derived from watching plays like Julius Caesar and Antony and Cleopatra is comparable to the guilty pleasure of pigging out on junk food.

The author invites us to thrill to the rhetoric of power embodied in the many descriptions of ‘the triple pillar of the world’ (Philo on Antony 1.1) and ‘the greatest soldier of the world’ (Cleopatra describing Antony 1.3) or great men each owning ‘a third of the world’ (Antony of Caesar 2.2), becoming ‘lord of all the world’ (Menas to Pompey 2.7), to great men playing with half of the world as they pleased (Antony 3.11) or quartering the whole world with his sword (Antony 4.14) or deserving ‘the worship of the whole world’ (Eros of Antony 4.14), being ‘the greatest prince o’ the world’ (Antony on himself 4.15), and ‘his legs bestrid the ocean: his rear’d arm crested the world’ (Cleopatra on Antony 5.2).

My point is that to thrill to this kind of rhetoric, to enjoy it, to be excited by it, is, intellectually speaking, the equivalent of wolfing down a Big Mac with large fries and a king-sized Coke. It is the basic, primitive , lowest-level human response to the society around us and abrogates the difficult but complex knowledge of the world we know we possess and know we ought to be employing if we’re ever to escape the mess we’ve got ourselves into.


Related reviews

Imperium by Robert Harris (2006)

‘Politics is history on the wing! What other sphere of human activity calls forth all that is most noble in men’s souls, and all that is most base? Or has such excitement? Or more vividly exposes our strengths and weaknesses?’
(Cicero defending his fascination with politics to his secretary, Tiro, in Imperium, page 263)

What you notice first about this book are a) its length (480 pages) and b) the blank flatness of its style. Here’s how it opens:

My name is Tiro. For thirty-six years I was the confidential secretary of the Roman statesman Cicero. At first this was exciting, then astonishing, then arduous, and finally extremely dangerous. During those years I believe he spent more hours with me than with any other person, including his own family. I witnessed his private meetings and carried his secret messages. I took down his speeches, his letters and his literary works, even his poetry – such an outpouring of words that I had to invent what is commonly called shorthand to cope with the flow, a system still used to record the deliberations of the senate, and for which I was recently awarded a modest pension. (p.3)

Very clear, plain and factual, with a complete absence of literary effects or colour. Opening my review of Harris’s 2016 thriller Conclave to extract the list of my reviews of Harris’s other novels, I see this is exactly what I thought about that work, too, so I might as well quote myself:

A cliché can be defined as a thought or description which you’ve read or heard so many times before that it slips past the eye or ear with the minimum amount of disturbance, barely registering, like soothing background music in a hotel lift or lobby. It is designed not to detain you but speed you on your way to your business appointment.

This is true of a great deal if not most of Harris’s writing – it is smooth and effective without stirring any ripples. If you pause for thought, it is at what he is reporting – documentary explanations of the personalities and politics of 1st century BC Rome – but never the way he reports it. As befits a man who worked for decades in high level journalism, Harris’s English is unfailingly clear and lucid, a servant of the subject matter, never drawing attention to itself.

Harris isn’t an awful writer, he is a very good writer, but of a kind of clear and rational prose which is almost devoid of colour. This is very effective when conveying factual information (and his novels tend to be packed with factual information which needs to be written out as clearly as possible in order for the reader to understand what is at stake). But it leaves something be desired when it comes to character, setting or atmosphere.

Having read four histories of ancient Rome which all feature passages about Cicero, Sallust’s Catiline War in which he plays a starring role, Plutarch’s Life of Cicero and a selection of Cicero’s letters, I feel pretty familiar, if not slightly bored, by the actual content of the book i.e. the setting, characters and main events of Republican Rome from 79 to 64 BC (the exact dates are indicated on the title pages of the novels two parts).

For me, already over-familiar with the course of events, the interest was not in the narrative as such, but in the way Harris ‘brings the history alive’ by vividly imagining particular moments. These are hardly great literature but they have an uncanny knack of ringing true and, slowly, subtly, without you realising it, placing you right there, in the houses of the great, in the forum and senate house and numerous other locations of ancient Rome, watching the characters interact, the voters queue up on the dusty Field of Mars, the scrum of senators waiting outside the senate house, the night time stink coming from the public dumps just beyond the city walls, Cicero’s habit of tossing a leather ball from hand to hand as he thinks, or working a crowd of clients, pressing the flesh and greeting everyone by name.

The prose is as interesting as tap water, style-wise, but quite quickly the sheer intelligence Harris brings to his descriptions of ancient Roman power politics and the deftness with which he describes scenes and settings, really draw the reader into the narrative.

Ticking the boxes

Having just read Plutarch’s Life of Cicero and Cicero’s letters, I recognise well-known anecdotes or remarks popping up throughout the novel. It feels slightly, to someone familiar with the source texts, as if Harris made a list of key anecdotes about and descriptions of Cicero and then found places to insert them into his text. It has a slightly mechanical feel. Thus we get mention of:

  • Cicero’s habit of making witty jokes about people which mortally offended them, thus making unnecessary enemies (pages 62, 296, 325, 326, 347, 403)
  • how Marcus Licinius Crassus got rich by sending his people to wherever a fire had broken out in Rome and offering to buy their houses from the owners at rock bottom prices then, when they’d sold them, sending in his fire brigade to put out the fires and make a massive profit on the properties (pages 79 and 306)
  • Cicero’s touchiness about his lowly provincial origins (p.97)
  • the fact that the leading lawyer in Rome, Quintus Hortensius Hortalus, owned a statuette of the sphinx, the subject of one of Cicero’s wisecracks as reported in Plutarch’s life (pages 237 and 444; Plutarch’s Life of Cicero chapter 7)
  • the anecdote in Plutarch of pushy young Gnaeus Pompeius telling the dictator Lucius Cornelius Sulla that more people worship the rising than the setting sun (p.218)
  • the much-told story of how Caesar was captured by pirates and, after he was eventually ransomed and released, returned with Roman soldiers, tracked down all his captors and supervised their crucifixions (p.287)
  • the anecdote in Plutarch of the raven flying over the forum when Pompey was acclaimed to the special command to eliminate the pirate threat, and which was killed by the roar of approval from the crowd, dropping stone dead out of the sky (p.324 and Plutarch’s Life of Pompey chapter 25)

There’s a steady stream of these little flash bulbs going off in the narrative, as one by one anecdotes from the sources are deftly inserted into the text and ticked off the list.

Politics

But the real subject of the novel is not Cicero’s life but politics.

Harris was famously close to the Blair family during Tony Blair’s years as leader of New Labour. Although not directly involved in politics he saw how power and personality played out at the highest levels, experience which underpins The Ghost, his 2007 novel about a fictional Labour Prime Minister and his wife, which is blatantly based on Tony and Cherie Blair. That novel was published just a year after this one and you can’t help thinking they were worked on simultaneously, insights into the nature of power allotted to one or other of the closely related texts as appropriate.

All this is relevant because political power is also the subject of Imperium. It’s a novel about power and Harris takes every opportunity to really imagine what the exercise of power would have looked and felt like in ancient Rome. Harris’s descriptions can perhaps be categorised into implicit and explicit descriptions.

1. By explicit all I mean is explicit comments on and about the nature of power. Tiro’s narrative is littered with apothegms and reflections on the exercise of power, which are phrased in such a way that they could apply to Westminster today or to any place where power is exercised:

  • Power brings a man many luxuries, but a clean pair of hands is seldom among them. (p.2)
  • ‘The first rule in politics, Tiro, never forget a face.’ (p.29)
  • ‘Sometimes if you find yourself stuck, in politics, the thing to do is start a fight – start a fight, even if you do not know how you are going to win it, because it is only when a fight is on, and everything is in motion, that you can hope to see your way through.’ (p.58)
  • As every fool knows, the quickest way to get to the top on politics is to get yourself close to the man at the top. (p.76)
  • Politics is a country idiot, capable of concentrating on only one thing at a time. (p.77)
  • There are certain politicians who can’t stand to be in the same room as one another, even if mutual self-interest dictates that they should try to get along…This is what the Stoics fail to grasp when they assert that reason rather than emotion should play the dominant part in human affairs. I am afraid the reverse is true, and always will be, even – perhaps especially – in the supposedly calculating world of politics. (p.84)
  • I have frequently observed this curious aspect of power: that it is often when one is physically closest to its source that one is least well informed as to what is actually going on. (p.90)
  • No one can really claim to know politics properly until he has stayed up all night, writing a speech for delivery the following day. (p.132)
  • There are few forces in politics harder to resist than a feeling that something is inevitable, for humans move as a flock and will always rush like sheep towards the safety of a winner. (p.188)
  • ‘The trouble with Lucius is he thinks politics is a fight for justice. Politics is a profession.’ (p.234)
  • The work gave Cicero his first real taste of what it is to have power – which is usually, when it comes down to it, a matter of choosing between equally unpalatable options – and fairly bitter he found it. (p.235)
  • Cicero knew that the way to a great man‘s confidence, curiously enough, is often to speak harshly back to him, thus conveying an appearance of disinterested candour. (p.271)
  • Is this not the dream of every proud and ambitious man? That rather than having to get down in the dust and fight for power, the people should come crawling to him, begging him to accept it as a gift? (p.292)
  • How important appearance is in politics. (p.296)
  • The journey to the top in politics often confines a man with some uncongenial fellow passengers and shows him strange scenery. (p.301)
  • You can scheme all you like in politics, the gesture seemed to say, but in the end it all comes down to luck. (p.333)
  • It is dangerous in politics to find oneself a great man’s whipping boy. (as Cicero began to find himself ‘owned’ by Pompey, p.340)
  • What a heap of ash most political careers amount to, when one really stops to consider them! (p.394)
  • ‘Cicero, you disappoint me. Since when has idiocy been a bar to advancement in politics?’ (p.398)
  • ‘The ability to listen to bores requires stamina, and such stamina is the essence of politics. It is from the bores that you really find things out.’ (p.405)
  • It is always said of elections, in my experience, that whichever one is in progress at the time is the most significant there has ever been. (p.469)

As mention of Tony Blair suggests, quite a few of these sayings about politics could be applied to the contemporary British political world which Harris had seen at first hand. The kind of generalised rules Tiro articulates are designed to be widely applied. Thus when he has Cicero say:

‘The most fatal error for any statesman is to allow his fellow countrymen, even for an instant, to suspect that he puts the interests of foreigners above those of his own people.’ (p.251)

it made me think of how Jeremy Corbyn was monstered in the Tory press for his associations with the IRA and Hamas i.e. was accused of being unpatriotic. When Tiro describes the hysterical fear triggered in Rome when pirates attacked and burned the port city of Ostia, and how Pompey and Caesar describe this as a new kind of threat, international, with no centralised power structure, which must be crushed – it was impossible not to hear echoes of the kind of rhetoric which filled thousands of articles and op-eds about al-Qaeda in the aftermath of 9/11 (p.268).

Tiro’s thoughts are designed to make the reader hover, equivocally, between the ostensible setting of Rome 70 BC and London 1990s or 2020s. If there’s any consistent ‘literary’ effect in the book, maybe it’s this.

2. What I mean by implicit is the way Harris brilliantly captures the dynamics of power as it plays out in personal confrontations, in dramatic scenes and situations cleverly constructed to demonstrate how power politics really works in practice; how cunning political operators handle themselves and manipulate others. Thus:

  • The meeting with Lollius Palicanus who represents Pompey’s interest and tries to persuade Cicero to join up to Pompey’s cause. (p.61)
  • The meeting with Crassus outside Rome after the latter had crushed the Spartacus rebellion and crucified 6,000 of the rebel gladiators along 350 miles of the Appian Way. That’s all very Hollywood, but the point of the scene is the way the two men, intellectually and psychologically, sound each other out, assess each other, sparring and disagreeing while on the surface remaining immaculately polite, all while Tiro looks on. (p.81)
  • The way Cicero is invited to Pompey’s first big levée in the city after returning from his successful campaigns in Spain, and then only cursorily greeted by Pompey in a lineup like the cast meeting a royal at a movie premiere. It is a memorable image of the relationship between true, exceptional power (Pompey) and a rather desperate aspirer (Cicero). (p.97)
  • The entire extended description of the trial of Gaius Verres amounts to Cicero creating power from his oratory and the wealth of evidence he has amassed, and then wielding it against Verres along with the lawyer he has bought (Hortensius) and the corrupt senators he has bribed until they are all swept away in mob anger at the governor (Verres’s) scandalous, criminal behaviour. (chapter 9, pages 203 to 238)
  • ‘There is as much skill in knowing how to handle a meeting of ten as in manipulating a gathering of hundreds.’ (p.290)
  • ‘He leaned in close and moistened his lips; there was something almost lecherous about the way Crassus talked of power.’ (p.309)

And then the climax of the plot, the sequence of events leading up to Cicero’s big meeting with the grandest of Rome’s aristocrats and the Faustian pact he enters into with them in order to get elected consul, is an elaborate, multi-levelled and quite thrilling dramatisation of power in action, dirty deals, betrayals, compromises and all.

Imperium

Hence the title of the book. The plot centres on Cicero as described by his loyal freedman and secretary Tiro, but its real subject is power, how to win it, use it and keep it, as the narrator Tiro himself explains on page 2 with its hokey reference to the opening of Virgil’s epic poem, the Aeneid. ‘Arms and the man I sing’, wrote Virgil. Harris writes:

It is of power and the man that I shall sing. By power I mean official, political power – what we know in Latin as imperium – the power of life and death, as vested by the state in an individual.

I looked up the Wikipedia definition:

In ancient Rome, imperium was a form of authority held by a citizen to control a military or governmental entity. It is distinct from auctoritas and potestas, different and generally inferior types of power in the Roman Republic and Empire. One’s imperium could be over a specific military unit, or it could be over a province or territory…In a general sense, imperium was the scope of someone’s power, and could include anything, such as public office, commerce, political influence, or wealth.

Tiro writes that:

Whenever I picture the word imperium it is always Pompey who comes to mind. (p.326)

But the same is true of half a dozen of the other characters who each exemplify really dizzying, intimidating top-level power in action – the terrifying Crassus, slippery Caesar, suave Publius Clodius Pulcher or half-mad Catiline. The whole novel is heady with the aroma of power and the endless threat and risk from the machinations of super-powerful men. Harris doesn’t need much literary styling because the subject matter itself is so psychologically powerful.

The plot

The text is divided into two parts:

Part one – Senator (79 to 70 BC)

This introduces the narrator, Marcus Tullius Tiro, freed slave and secretary to up-and-coming lawyer and aspiring politician Marcus Tullius Cicero. Tiro tells us he is writing his memoirs as he approaches the ripe old age of 100, long after Cicero and everyone else he will describe is dead. (Since Tiro tells us he was aged 34 in the year Cicero won the Verres case (p.230), which was in 70 BC, then 65 years later, the date must be 5 BC, well after the Roman Republic disintegrated and was replaced by the sole rule of Augustus, who established the template for the emperors who followed.)

Part one quickly jumps over Cicero’s early career, describing his sojourn in Athens where he learned oratory from the best teachers available, his election to the senate, and then the one-year governorship he served in Sicily, followed by his return to Rome and election as aedile.

But the majority of part one is devoted to Cicero’s involvement in the prosecution of the Roman governor of Sicily, Gaius Verres, for outrageous corruption and extortion, showing how it all began when a Sicilian whose business had been ruined by Verres arrives on Cicero’s doorstep, and following the subsequent twists and turns as Cicero and Tiro get drawn into his ‘case’, eventually travelling to Sicily to assemble evidence, and how the case itself gets tangled up in the bitter rivalry between Rome’s two strong men, the great general Gnaeus Pompeius Magnus and the menacing plutocrat Marcus Licinius Crassus.

Part one ends with Cicero overcoming all the vested interests facing him and triumphantly winning the Verres case. Along the way we have been introduced to key politicians and leading figures in Cicero’s personal life, his fearsome wife, Terentia, and beloved daughter, Tullia, his support network of brother Quintus Tullius Cicero and cousin Lucius. And enjoyed Harris’s well-researched descriptions of various aspects of life in ancient Rome, from the squalid apartment blocks known as insulae to the richest mansions, the festivals and triumphs, with special emphasis on the forms and rituals surrounding elections to public posts and ill-tempered debates in the senate.

Part two – Praetorian (68 to 64 BC)

The first part had a really strong central subject in the Verres case. Part two is a bit more diffuse. It starts by giving an insider’s view of the machinations surrounding the senate’s decision to appoint Pompey to a special command to deal with the threat from pirates, against the opposition of the aristocratic party, most of the senate and, most menacing of all, Crassus.

Then the narrative settles onto Cicero’s attempts to be elected one of Rome’s 8 praetors and, once he achieves that position, his manouevring for the ultimate prize, election as consul. Many obstacles present themselves but none as big as the enmity of the half-mad Lucius Sergius Catilina.

The novel develops into a genuinely nerve-wracking thriller as Tiro is smuggled into a secret meeting of Caesar, Crassus, Catiline and others who have developed a master plan to take over the running of the state and then make huge sums by selling off state land and taking over Egypt. Cicero then attends a late-night private meeting of Rome’s senior aristocrats, informs them about this plot and persuades them, reluctantly, that the only way to foil it is to give Cicero their vote in the consular elections, and it is this election which forms the climax of the second part.

Harris has this great knack of generating genuine excitement in a narrative – not anything to do with his style, but with the intelligent laying on of facts and his vivid depiction of the psychology of power politics. The result is that the novel builds to a real climax in the form of a thriller-style conspiracy which Cicero cleverly turns against the conspirators by revealing it to the aristocrats in exchange for their support.

And then…Cicero has won! Achieved his lifetime’s ambition. He is a consul, one of the two most powerful men in Rome for a year. And the book ends with a little family celebration on the roof of his house underneath the stars, where his entourage learn the details of the deal he made with the aristocrats and the compromises he will have to make during his time in power. Politics is nothing if not the art of compromise, dirty deals in smoke-filled rooms.

Imperium is the first in a trilogy of novels about Cicero’s career so the reader can be confident that the consequences of this deal will be described in the second book of the trilogy, Lustrum. Anyone who knows about Cicero, knows that it was during his year as consul that the Cataline conspiracy erupted, one of the most dangerous and florid events in late Republican Rome. Wow, what a feast of political intrigue for Harris the political novelist get his teeth into!

The multi-layered connectivity of Roman politics

From a factual point of view, one thing comes over very strongly in this novel which is often missing from the history books and this is the tremendous importance of family, clan, tribe and social connections among Rome’s elite in creating the very complex political ‘system’ or just situation, seething with competition and rivalry.

Elections in ancient Rome were a complicated business:

  • The Centuriate Assembly elected the highest offices of consul, praetor, and censor. This assembly divided all adult male citizens into 193 centuries organised into tiers by rank and property, with the equites or knights at the top and the unarmed and unpropertied at the bottom. Which century voted first was decided by lot and the winning century was called the centuria praerogativa (p.471)
  • Quaestors and curule aediles were elected by the Tribal Assembly, while tribunes and plebeian aediles were elected by the Plebeian Council. The electorates for both these assemblies were divided into 35 tribes or geographical units of voters. Harris names and gives pen portraits of the important tribes in his description of the election of Cicero as aedile (pages 198 to 200).

A really important point to grasp is that all votes were not equal. The votes of the wealthy and upper classes counted for a lot more than the votes of the average citizen. In the Centuriate Assembly the oldest established tribes voted first and their votes counted for more.

As well as tribes, the city was divided into wards. Each of these had community meeting halls and community (or gang) leaders, who could turn their members out if you needed a crowd, to jeer at a trial or cheer a triumph or jostle senators on their way into the senate house.

The novel gives a vivid description of the ‘voting syndicates’ based on local wards, which had organisers and which could be bought at a price (the precise, elaborate and well established method of bribing these syndicates is described in detail on pages 406 to 408).

The reader is made aware of the way these tribes and wards fed into political situations and calculations.

But sitting above this complicated electoral system was the intricate web of family connections which dictated or rather, made up Roman politics. It had arguably two aspects.

1. Like any aristocracy, the Romans had very ancient, super-well-established families which could trace their origins right back to the legendary times when the monarchy was overthrown (about 500 BC). Their authority was bolstered by their family’s track records in holding office and this was made visible because the atriums of the worthiest families contained wax busts of the ancestors who had held public office, in particular the consulship. These busts could be removed from the home and paraded by the proud descendant at festivals or political events.

The Togatus Barberini, a marble sculpture from first-century Rome depicting an unknown Roman of noble birth holding effigies of his ancestors in either hand

Let’s take a detour into structural linguistics for a moment:

Synchrony and diachrony are two complementary viewpoints in linguistic analysis. A synchronic approach considers a language at a moment in time without taking its history into account. A diachronic approach considers the development and evolution of a language through history.

The Roman upper classes can be considered in both a synchronic and diachronic perspective. I’ve just outlined the diachronic perspective, namely the history of each family and its eminent members. But the ruling class must also be seen synchronically in terms of its alliances in the present.

2. Thus someone like Cicero, trying to play the political game, had to be aware not only of the histories of all the most eminent families, but also of the super-complicated mesh of marriage alliances, of uncles, aunts, first and second cousins which connected families and factions at the highest level.

In addition to the complex interlinking of powerful families by marriage went the uniquely Roman custom of adopting someone from a different family into yours, but not in our modern sense of adopting a baby or toddler. It meant adopting a full-grown adult from one family into another. To take two famous cases, Publius Clodius Pulcher came from a very distinguished and ancient family but in a demonstration of aristocratic eccentricity, in the 50s had himself adopted by an obscure plebeian family so that he could be elected tribune of the plebs. More famously, Octavian was adopted by Julius Caesar as his heir, a legal position he used to maximum advantage when he arrived in Rome after Caesar’s assassination in 44 BC.

Laid on top of this was political alliances which came in at least two flavours: First, as a rule, the aristocracy stuck together and thought of themselves as the optimates or best people (hero figure Sulla, contemporary leader Quintus Lutatius Catulus). Anyone who opposed them was liable to be tarred as populares i.e. upstart representatives of the ever-unruly ordinary people of Rome, unpredictable, cowardly, ignoble (hero figure Marius, contemporary star Caesar).

But of course, the unrelenting competition for power of the ambitious often cut across class divides. Thus the psychopathic Cataline (‘A jagged streak of violent madness ran through Catalina like lightning across his brain’, p.351) who ended up trying to lead an abortive rebellion came from one of the oldest patrician families in Rome, gens Sergia. In his frustrated furious ambition to seize power he ended up allying himself with the working classes and political outcasts of all kinds.

His younger contemporary, Clodius, also came from one of Rome’s oldest and noblest patrician families, the Claudia gens. But, again, lust for power and a certain aristocratic perversity, led him to get adopted by an obscure plebeian so that he could be elected tribune of the plebs, which is why he changed his middle name from the aristocratic ‘Claudius’ to the more plebeian ‘Clodius’.

In addition to all this was the complicated system of clients and patrons. Rich and influential Romans acquired clients who they had done or would do favours for in return for their political or financial support, and so whose patron they would be. Powerful individuals such as Crassus, Caesar or Pompey were continually working behind the scenes to acquire and cultivate networks of hundreds of clients. Nothing came for nothing. All the deals which businessmen, lawyers, politicians and military commanders were doing all the time created new alliances, new networks of clientilism and patronage.

So as you read about figures in Republican Rome, you have to be aware that they operated in a society where people were individuals but also came enmeshed in a tribe, a clan, a family, with both a particular family history and the complexity of recent familial alliances (through marriage or adoption), as well as their position in the simmering conflict between optimates and populares, as well as their calculated commitments to this or that powerful patron.

Taken together these elements or strands created the fantastically complex matrix of history, family, class, financial, legal and political obligations which Tiro at one point (in a rare departure from Harris’s use of the plainest of plain English) describes as the ‘webwork’ of Roman society.

It’s into this webwork of 1st century BC Rome that the book swiftly plunges the reader, and a great deal of the pleasure of reading it derives from getting used to this multi-levelled game of allegiance and obligation which Cicero (and everyone else) finds themselves playing all their adult lives. With the whole thing acutely observed by the clever but non-participating eye-witness, Tiro.

Family connections

Publius Clodius Pulcher’s biography demonstrates the complex interlinking at the top of Roman society. His elder brothers were Appius Claudius Pulcher, consul in 54 BC, and Gaius Claudius Pulcher, praetor in 56 BC and subsequently governor of Asia. His sisters included Claudia, the wife of Quintus Marcius Rex, Claudia Quadrantaria, the wife of Celer, and Claudia Quinta, the wife of the fantastically successful general Lucius Licinius Lucullus.

Through his family, Clodius was closely connected with a number of prominent Roman politicians. His brother-in-law, Lucullus, was consul in 74 BC, while brother-in-law Celer was consul in 60, and the latter’s brother, Quintus Caecilius Metellus Nepos, in 57. Mucia Tertia, a half-sister to the Caecilii, was the wife of Gnaeus Pompeius Magnus, and later Marcus Aemilius Scaurus, praetor in 56 BC. A half-brother, Publius Mucius Scaevola, was a pontifex, while his brother Quintus was an augur, and tribune of the plebs in 54.

So anyone who tangled with Clodius had to be aware that he was also going to provoke some or all of his extended network of family members and spouses, who each had their own positions of power, ambitions and networks of clients to consider. Matrices and intricate webworks of alliance, patronage and position, in every direction…

Aspects of ancient Rome

  • The hubbub as senators gathered in the senaculum before entering the chamber for a debate.
  • Sumptuous description of Pompey’s grand triumph. (p.115)
  • The look, feel and smell of rundown apartment blocks.
  • The stench of decay coming from the public dump outside the Esquiline Gate. (p.193)
  • Detailed description of the melée on the Field of Mars on election day. (pages 196 to 200)

Harris has Tiro describe Catullus as ‘that cruellest of poets’ (p.307).

Cicero describes Tiro as his second brother (p.428).

Lowering

Right at the end of the book I realised what it is I find so depressing about Harris’s books. Not a word in any of his political books hints for a moment that politics is about making a fairer, juster, safer world, could be about plans for building a better society, helping the vulnerable, righting historic wrongs, supporting hard-working families, planning carefully for the future etc. In Harris’s discourse none of this exists.

‘The trouble with Lucius is he thinks politics is a fight for justice. Politics is a profession.’ (p.234)

Like the outstanding political journalist he was, Harris sees politics is just another career, like medicine or the law. Tiro (like the narrator of Harris’s novel of contemporary politics, Ghost) never mentions policy or political programmes, what is best for Rome and its people, but thinks only in terms of individual politicians, their scams and strategems, and the special buzz you get from being in the room with the big beasts as they are making seismic decisions.

It’s depressing because in this world of professional politicians and their journalistic hangers-on nothing ever changes and nothing ever will. A succession of charismatic crooks, desperate wannabes, blustering liars, and bullying blowhards will create coalitions of supporters enough to scrabble their way to the leadership of their parties, then do anything, say anything, make any promise and cook up any impractical policy, in order to ensure good headlines in tomorrow’s papers and cling onto power for another day.

I found that Cicero was fond of repeating certain phrases and these I learned to reduce to a line or even a few dots – thus proving what most people already know, that politicians essentially say the same thing over and over again. (p.14)

Harris’s journalistic cynicism may be intelligent and witty, and the speed of the narrative as it builds up to the big conspiracy at the end is certainly thrilling. But to any thinking reader it is also pretty dispiriting.

If you’re right in the thick of the political vortex it is no doubt tremendously exciting, and this novel powerfully projects Harris’s first-hand knowledge of the nail-biting psychology of power 2,000 years back onto the dramatic political career of Cicero. Countless memoirs testify to how thrilling it can be to be right in the thick of the political world, talking to the leaders of nations as they wage the daily struggle to stay in power, please the people and shaft their rivals. But you only have to walk out of the room, down the corridor and out into the fresh air to suddenly find the hype and hysteria surrounding most politics pathetic and squalid.

And if you’re a citizen of the country unlucky enough to be ruled by these bloviating blunderers, then there is no excitement at all, but depressed resignation at the spectacle of the unending bickering and mismanagement of idiots.

The visceral thrill of the political manoeuvrings which Harris describes so well make it easy to lose sight of the basic fact that the personal rivalries described in Imperium destabilised the late Roman Republic for decades, eventually leading to nearly 20 years of civil war and social upheaval, deaths, destruction, starvation, ruin.

Politics in our own time has given us Brexit, the mismanagement of the Covid crisis, widespread corruption, now a pointless war in Ukraine and a global food crisis. The stupidity of human mismanagement, which some people dignify with the term ‘politics’, never ends.


The Cicero trilogy

Robert Harris reviews

Cicero reviews

Roman reviews

Blood and Belonging: Journeys into the New Nationalism by Michael Ignatieff (1993) – 2

As I’ve discovered in Croatia and Serbia, the four-wheel drive is the vehicle of preference for the war zones of the post-Cold War world. It has become the chariot of choice for the warlords who rule the checkpoints and the command posts of the factions, gangs, guerrilla armies, tribes that are fighting over the bones of the nation in the 1990s. (p.139)

In 1993 Michael Ignatieff was commissioned by the BBC to make a TV series in which he investigated what was already being heralded as the rise of a new kind of virulent nationalism following the end of Cold War and the fall of the Soviet Union. With this aim he and his TV crew travelled to Croatia and Serbia, to recently reunified Germany, to Ukraine, Quebec, Kurdistan, and Northern Ireland. Each location produced an episode of the TV series and a chapter of this book.

Ignatieff introduces autobiographical elements into his text. We learn that he has personal links with Ukraine (where his Russian great-grandfather bought a farm), Quebec (his grandparents emigrated to Canada where he spent his boyhood), Yugoslavia (where his father was posted as a diplomat and Ignatieff appears to have spent 2 years as a teenager), Germany (where he has also lived) and Northern Ireland, because he had lived and worked in London through the later 1980s and 1990s, and Ulster was (and is) the UK’s biggest nationalist problem.

But the autobiographical elements are always dignified and restrained (for example, the moving and evocative descriptions of his great-grandfather’s long-ruined house in the Ukraine). More importantly, they always serve a purpose. They are chosen to bring out the broader political, sociological or historical points which he wants to make.

1. Croatia and Serbia

The key point about the wars in the former Yugoslavia is that, despite lingering memories of the brutal civil war between Croats and Serbs 1941 to 1945 within the larger Second World War, the wars which broke out across the former Yugoslavia were not inevitable. They were the result of the calculated efforts of communist leaders to cling onto power as the Soviet Union collapsed, especially Slobodan Milošević of Serbia; and of the over-hasty and thoughtless steps to independence of Croatia under its leader Franjo Tuđman which alienated the large (600,000) Serb minority within Croatia’s borders.

Another way of looking at it is that neither Serbia nor Croatia, nor Slovenia nor Bosnia, had time to develop anything like western levels of civic society before the slide to war began, at which point the crudest ethnic nationalism became the quickest way to maintain power, for someone like Milošević, and opened the way for opportunistic warlords such as Arkan (real name Željko Ražnatović, ‘the most powerful organized crime figure in the Balkans’ to take over entire regions).

Ignatieff reiterates the themes summarised in the introduction:

  • a slide towards anarchy inculcates fear; ethnic nationalism addresses that fear by providing safety and security among ‘your’ people
  • into the vacuum left by the collapse of civil society step warlords, whose rule revives the political arrangements of the late Middle Ages

He points out, in more than one chapter, the intense psychological and erotic pleasure of being a young men in a gang of young men wielding guns or machetes and lording it over everyone you meet, forcing everyone out of their houses, looting and raping at will, bullying people at checkpoints, making them lie on the ground while you swank around above them. Photos of Arkan and his tigers indicate what a band of brothers they were and how this kind of behaviour fulfils a deep male need. (Until you’re killed in a firefight or assassinated, that is; but who wants to live forever?)

Large parts of former Yugoslavia are now ruled by figures that have not been seen in Europe since late medieval times: the warlord. They appear wherever states disintegrate: in the Lebanon, Somalia, northern India, Armenia, Georgia, Ossetia, Cambodia, the former Yugoslavia. With their carphones, faxes and exquisite personal weaponry, they look post-modern, but the reality is pure early-medieval. (p.28)

(Which is why Beowulf is, in many ways, a much more reliable guide to life in many parts of the contemporary world than any number of modern novels.)

The warlord is not only the figure who naturally emerges when civic society collapses; the ethnic cleansing which was given its name in Yugoslavia is his natural strategy.

The logic of ethnic cleansing is not just motivated by nationalist hatred. Cleansing is the warlord’s coldly rational solution to the war of all against all. Rid yourself of your neighbours, the warlord says, and you no longer have to fear them. Live among your own, and you can live in peace. With me and the boys to protect you. (p.30)

Ignatieff gives a great deal of historical background, especially the long shadow cast by the Yugoslav civil war of 1941 to 1945. In this context he explains Tito’s great failing. Tito went out of his way to defuse ethnic tension in the region by carefully redistributing power between the national groups and seeding Serb communities in Croatia and Croatian communities in Serbia and so on. But he made two signal mistakes:

  1. He tried to bury and suppress the genocidal past, as symbolised by the way he had the notorious concentration camp at Jasenovach (where as many as 250,000 people, mostly Serbs, were taken to be murdered in the most brutal ways imaginable) bulldozed to the ground instead of acknowledging the atrocity and undertaking a truth and reconciliation process.
  2. Although Tito’s Yugoslavia gained the reputation of being more independent from Soviet control and therefore more liberal, Tito completely failed to develop any form of civic democracy. When the collapse came none of the constituent nations had any track record of real democratic debate, of addressing disputes through discussion. Instead the respective leaders (in Serbia and Croatia in particular) seized power for themselves with arrogant indifference to the large minorities within their borders (most notably the 600,000 Serbs who lived inside Croatia) which triggered a wave of paranoia, and then it only took a few sparks to ignite localised fighting, and then the leaders declared ‘It’s war!’

To summarise the road to war:

  • until recently the difference between Serbs and Croats were glossed over or ignored by people who lived together, intermarried, worked and played football together
  • they made up a community of interest where people concern themselves with jobs and pay and housing and schools
  • the collapse of Yugoslavia into its constituent states was a long time coming (Tito, who held the place together, died in 1980);
  • in the decade after Tito’s death the peoples off Yugoslavia underwent a sustained period of austerity imposed on them by the IMF and Western bankers as the price of repaying the massive debts Tito had run up in the 1970s
  • at the same time it became evermore obvious that the communist rulers were corrupt and creamed foreign money off to live a luxurious life; the combination of poverty and corrupt leadership led to widespread resentment
  • the trigger was the fall of the Berlin Wall in November 1989 and the realisation by the communist rulers that their rule was destined to end soon
  • therefore they turned to ‘national identity’ to create a new ideology to underpin their rule
  • civic nationalism treats every citizen as equal, regardless of race, creed, colour, gender and so on, and citizens are united by a shared commitment to the rule of law and established institutions
  • however, the traditions and institutions of democracy and the civic virtues of tolerance and inclusivity take time to create and inculcate via education
  • for demagogues in a hurry it is much much easier to whip your population up using ethnic nationalism i.e. to tell people a) they are part of a distinct ethnic group b) that this group has historically been victimised and exploited but now c) it’s time to rise up, to stop being helpless victims, to stand up to the exploiter, to seize what is rightfully ours etc
  • ethnic nationalism provides all kinds of advantages to both the ruler and the ruled: for the ruler it is a quick way to whip up fervent support for a National Idea and cover up your own corruption; for the ruled the excitable fervour of nationalist belief makes you feel authentic, like you finally belong; it creates a community of equals, your tribe, gives opportunities to rise in the ranks and lord it over friends and neighbours who thought you were a loser: all the while this ideology explains that everything bad that’s ever happened in your life and to your country by blaming it on them, the others, the outsiders, who must be purged, expelled or plain liquidated from the territory you now consider your Holy Soil

Update

Ignatieff visited in 1993 and travelled through zones where different militias held neighbouring villages and had dynamited all the homes belonging to their ethnic adversaries. Reading his account you get the sense that some kind of uneasy peace had settled. But this was way wrong. The wars in Yugoslavia were to continue right up till 2001, centred on the cruelty and then Serb massacres of the Bosnian war, and then, when the Serbs refused to cease killing Kosovans, the 1999 NATO bombing campaign against Belgrade.

  1. The Ten-Day War (1991)
  2. Croatian War of Independence (1991 to 1995)
  3. Bosnian War (1992 to 1995)
  4. Kosovo War (1998 to 1999)
  5. Insurgency in the Preševo Valley (1999 to 2001)
  6. Insurgency in the Republic of Macedonia (2001)

2. Germany

Ignatieff’s prose is a little more purple and metaphorical in the chapter on Germany. This is because the fall of the Berlin Wall in 1989 was the epicentre of the crisis which swept the Soviet regime and its east European colonies. So he uses descriptive prose to try and capture what East Germany felt like during the long years of drab, repressed communist rule, and then what it felt like in the ecstatic months of protest leading up to the demolition of the wall.

Now, four years later, all the euphoria has gone. The East Germans he speaks to are a shabby, disillusioned bunch, very conscious of the way the West Germans quickly took to looking down on them, accusing them of being workshy malingerers.

What happened was a massive experiment in political theory. Divide a nation in half. Keep them utterly separate, physically and psychologically isolated, for 45 years. Then suddenly remove all barriers and let them reunite. Then ask: to what extent does the people (an unchanging social and cultural group) make the state? Or how much does the state shape and mould the people? I.e. in those 45 years, how much had the wildly divergent West and East German governments managed to mould their populations?

Short answer: states mould the people. During the Cold War West Germans were quietly proud that East Germany was the most economically successful of Russia’s colonies. But when the wall came down and Western industrialists visit the East’s fabled factories they discovered they were a shambles, incompetent managers overseeing workshy workers. They would have to start again from scratch, inculcating Germany virtues: timekeeping, conscientiousness, hard work.

In reality, it was less a reunification than the West colonising the East. Ignatieff meets Helmut Börner, the tired manager of a museum in Leipzig, so conceived and run to flatter the East German authorities and their Russian sponsors and they both reflect on how quickly the new Germany will erase memories of the shameful East. Ignatieff visits a sweaty underground club full of pounding music which has the exotic twist that it used to be the torture rooms of the East German security police. He looks around. It’s only a few years after reunification but the kids don’t care. They’re dancing and getting off with each other. Life is for living.

Ignatieff interviews a neo-Nazi called Leo who cheerfully denies the Holocaust and yearns to reconquer Silesia, now part of Poland, where his family came from. Ignatieff thinks the resurgence of neo-Nazism is dangerous but not really worrying, when it amounts to gangs of skinheads fighting immigrants.

More worrying is the growth of right-wing anti-immigrant parties, exemplified by the retired prison officer and local politician, Herr K, standing for election for the Republikaner Party. He wants rights for immigrants restricted more than they already were in 1990s Germany (where a Turk could be born, educated, work, pay taxes, and yet never achieve formal German citizenship).

Because there’s no actual war in reunified Germany, this long chapter is the most varied and subtle. It is a beautifully observed essay on the contradictions and quirks of the German nation and its ideas of itself, something we Brits rarely hear about.

Update

That was a long time ago. Inequality between East and West Germany has proved an intractable problem, admittedly partly because the East is more rural than the dynamic, industrialised West. And the refugee crisis he discusses turned out to be just the harbinger of a central issue of the 21st century, which is what to do about the increasing numbers of refugees and migrants wanting to escape Africa and the Middle East and start new lives in affluent Europe. Which came to a head in the refugee crisis of 2015.

And the right-wing Republikan Party candidate Ignatieff interviews has been superseded by the right-wing Alternative für Deutschland, founded in 2013 and which now holds 83 seats in the Bundestag. Germany’s struggle with its past, with its national identity, and its multicultural present, is a microcosm of the problems which face all Western nations.

3. Ukraine

Ignatieff’s great-grandfather was Russian and bought an estate in the Ukraine in the 1860s when he was ambassador to Constantinople (over 1,000 miles away). Ignatieff flies in to Kiev and takes a bus then taxi out to the old estate, stays the night, interviews the priest in the village church and the manager of the collective farm.

What keeps coming over is his sense of the Soviet Empire, as he calls it, the largest empire of the twentieth century, as a magnificent and catastrophic failure. In the Ukraine Soviet failure and tyranny had disastrous effects.

Something like 3 million Ukrainians died of hunger between 1931 and 1932. A further million were killed during the collectivisation of agriculture and the purges of intellectuals and party officials later in the decade. An additional 2 to 3 million Ukrainians were deported to Siberia. The peasant culture of small farmers and labourers that my grandfather grew up among was exterminated. This was when the great fear came. And it never left… (p.91)

Like the communist officials in charge in Yugoslavia, the leaders of communist Ukraine realised they could transition to independence and still remain in power, so they deftly adopted nationalist clothes, language and slogans, despite the fact that only a few years previously they had been locking up nationalists as subversives. Ignatieff meets the Ukrainian president, Leonid Kravchuk, a smooth operator

He speaks to a Ukrainian journalist working for the Financial Times and a former nationalist, locked up in prison. Their fear is what happened to Russia will happen to Ukraine i.e. a relentless slide into economic collapse and anarchy.

He attends a service of the Ukrainian Uniate Church in St George’s Cathedral, Lvov, and has an insight. The nationalists dream that their entire country will be like this congregation:

Standing among men and women who do not hide the intensity of their feelings, it becomes clear what nationalism really is: the dream that a whole nation could be like a congregation; singing the same hymns, listening to the same gospel, sharing the same emotions, linked not only to each other, but to the dead buried beneath their feet. (p.95)

In other words nationalism can be a beautiful dream, a vision of unity and belonging, typically, as here, through religion, language and song.

Also, this passage mentions the importance of the dead and where the dead are buried. The land where the dead are buried. For the first time Ignatieff feels a stirring of that feeling for the land where his great grandfather and mother are buried, which he is the first member of his family to revisit since the revolution of 1917.

When he meets the Tartars returning to Crimea from their long exile in central Asia, they are even more obsessed about the land, about the soil, about the sacred earth of their ancestors (pages 99 to 103). Ignatieff begins to understand how our individual lives are trite and superficial, but acquire depth and meaning in light of these ancestral attachments.

Land is sacred because it where your ancestors lie. Ancestors must be remembered because human life is a small and trivial thing without the anchoring of the past. Land is worth dying for, because strangers will profane the graves… (p.93)

Update

In 2013, when the government of President Viktor Yanukovych decided to suspend the Ukraine–European Union Association Agreement and seek closer economic ties with Russia, it triggered several months of demonstrations and protests known as the Euromaidan.

The following year this escalated into the 2014 Ukrainian revolution that led to the overthrow of Yanukovych and the establishment of a new, more Europe-facing government. However, the overthrow of Russia-friendly Yanukovych led to the annexation of Crimea by Russia in March 2014 and the War in Donbas in April 2014.

4. Quebec

Ignatieff is Canadian, he grew up in Ottowa where his Russian grandparents had emigrated. As a boy he knew about the Frenchies up the road but he never actually met any. Now, as an adult, he realises he has never actually visited the French part of his own nation, Quebec. He thought he knew Canada, but realises now it was only a Canada of his imagining. Which leads him to realise that all nations are, in a sense, imaginary.

You can never know the strangers who make up a nation with you. So you imagine what it is that you have in common and in this shared imagining, strangers become citizens, that is, people who share both the same rights and the same image of the place they live in. A nation, therefore, is an imagined community.

But now he realises that during his young manhood he completely failed to imagine what it felt like for the other community in Canada. He recaps his definitions of nationalism, in order to go on and define federalism, for this chapter will turn out to be an investigation of the strengths and weaknesses of federalism. First nationalism:

Nationalism is a doctrine which hold (1) that the world’s people are divided into nations (2) that these nations should have the right to self-determination, and (3) that full self-determination requires statehood. (p.110)

Federalism is the antithesis of this idea of nationalism, for it holds that different peoples do not need a state to enjoy self-determination. Under federalism two different groups agree to share power while retaining self government over matters relating to their identity. Federalism:

seeks to reconcile two competing principles: the ethnic principle according to which people wish to be ruled by their own; with the civic principle, according to which strangers wish to come together to form a community of equals, based not on ethnicity but on citizenship. (p.110)

But federalism is not doing so well. He lists the world’s most notable federal states – Canada, Czechoslovakia, Yugoslavia, Belgium, India, the former USSR – and then points out that all of them are in deep trouble. The Czechs and Slovaks couldn’t live together; Yugoslavia collapsed in a welter of wars; India struggles with regional separatism. The very concept of federalism is in trouble around the world and so his long chapter on Canada treats it as a kind of test bed or laboratory to assess federalism’s long-term prospects for survival.

He gives a lot of detail about Canadian history, and the dawn of modern Quebecois nationalism in 1960, none of which I knew about. But out of this arises yet another definition or aspect of nationalism:

Nationalism has often been a revolt against modernity, a defence of the backwardness of economically beleaguered regions and classes from the flames of individualism, capitalism, Judaism and so on. (p.116)

Yes, this makes sense of the aggressive over-compensation of so many nationalists, who all speak a variation on the comic stereotype of the English provincial: ‘You come down here with your fancy London ways, with your multicultural this and your cosmopolitan that. Well, people round these parts live a more simple life, see, a more honest and authentic life than you la-di-dah city types.’ They flaunt their backwardness.

But this leads Ignatieff into a paradoxical development which he spends some time analysing. In the Canada of his boyhood the Quebec French really were discriminated against, weren’t served in shops unless they spoke English, were perceived as small-town bumpkins with a lower standard of education, dominated by an authoritarian Catholicism and with extravagantly large families (ten children!).

So, Ignatieff says, surely as these very real obstacles have been overcome, as Quebecois have become more urban, progressive, women’s liberation has led to much smaller families, they’re all less in thrall to the church, surely they would abandon their nationalism and become modern urban cosmopolitans like him? But no. Contrary to everything Ignatieff would have expected, Quebec nationalism has grown. The paradox is exemplified by a French Canadian Ignatieff interviews who is president of a very successful bank.

I had assumed that global players cease to care about nationalism. I was wrong. (p.115)

Historical grievances are never forgotten. The British won the Battle of Quebec in 1759 and Quebec nationalists are still unhappy about it. He talks to modern journalists and a group of students. All of them are proudly nationalistic and want their own Quebec. There’s a division between those who want an actual independent state with its own flag and seat at the UN, and those who just want almost complete autonomy. But they all see Quebec as not a part of Canada or a province of Canada but a separate nation and a separate people.

But the problem with nationalism is it’s infectious. If Quebecuois want a state of their own so they can be a majority in their own state and not a despised minority in English-speaking Canada, what about two other constituencies?

1. Ignatieff goes to spend time with a native American, a Cree Indian. There are about 11,000 of them and they reject all the languages and traditions and legal concepts of the white people from down south, whatever language they speak. The Cree think of themselves as a people and they want their own protection.

2. Then Ignatieff goes to spend time with some of the English-speaking farmers who live in Quebec, have done for hundred and fifty years. No-one tells their story, the history books ignore them, Quebec nationalists have written them out of their narrative.

Nationalism spreads like the plague, making every group which can define itself in terms of language, tradition, religion and so on angry because it doesn’t have a nation of its own. You could call it the Yugoslav Logic. Smaller and smaller nations become shriller and shriller in their calls for ethnic purity.

And, of course, increasingly anxious about all the outsiders, non-members of the language group, or religion or whatever, who remain inside its borders. Read about the collapse of the Austro-Hungarian  and Ottoman empires to see what happens next. Insofar as the Sudeten Germans found themselves in the alien state of Czechoslovakia, the Second World War was caused by the collapse of the Austrian empire into impractical ethnic nation states.

Ignatieff doesn’t state this explicitly but I see this nationalism as a malevolent virus which, wherever it goes, creates antagonism at best, sporadic violence, if you’re not too unlucky or, given enough economic collapse or social stress, war.

Ignatieff visits Dennis Rousseau, a working class guy who works in a local paper mill and plays ice hockey in Trois Rivieres which is, apparently, the working class neighbourhood of Quebec. In a long conversation Rousseau won’t budge from his position that he wants Quebec to be independent because Ontario (capital of English-speaking Canada) isn’t doing enough for the struggling papermill industry, for his town and his peers. No amount of evidence to the contrary can shift his simple conviction and Ignatieff wonders whether nationalist sentiment like Rousseau’s is, among other things, a way of avoiding the truth about the changing economic situation.

All round the developed world businesses are being exported and once prosperous communities are getting poor. This is a function of the super-charged neo-liberal global capitalism which has triumphed since the collapse of communism, all those manufacturing jobs going to China and India.

Apart from all its other appeals (the very deep psychological appeal of belonging, of having a home, having people around you who understand your language, your religion, your music, your jokes) this kind of nationalism provides simple answers to intractably complicated economic realities. Twenty years after this book was published Donald Trump would reach out to the tens of millions who live in those kind of communities where life used to be great and now it isn’t with his brand of whooping Yankee nationalism.

Update

Kurdistan

There are perhaps 40 million Kurds. The territory Kurdish mostly inhabited by Kurds and which Kurdish nationalists would like to be an independent Kurdish state straddles four of the fiercest nations on earth: Turkey, Syria, Iraq and Iran.

Following the defeat of Iraqi dictator Saddam Hussein in the First Gulf War, the Kurds in Iraq rose up against his rule in the Kurdish intifada of March 1991. Hussein unleashed the full might of his army against them, driving hundreds of thousands of men, women and children up into the northern mountains until the Western allies intervened and set up a no-fly zone, preventing Saddam massacring any more of them.

It is this enclave which Ignatieff visits in 1993. With his typically intellectual perspective, he points out that it is something new: the first ever attempt by the UN to protect a people from the genocidal attacks of their national ruler. The enclave was far from being a state, but the Kurds had done as much as they could to make it like one, raising their own flag, holding elections. As in Ukraine among the Crimean Tartars, he realises how much the land, the actual soil, means in the mythology of nationalism:

At its most elemental, nationalism is perhaps the desire to have political dominion over a piece of land that one loves. Before anything, there must be a fierce attachment to the land itself and a sense that there is nothing else like this, nothing so beautiful, anywhere else in the world. (p.149)

Ignatieff travels and meets: representatives of the democratic party, the KDP, which has been run by the Barzani family for generations; then up into the mountains to see the PKK, the Kurdistan Workers Party, one of the last doctrinaire Marxist guerrilla groups in the world.

He is taken on a tour of Halabja, the town Saddam ordered his jets to fly over and bomb with a cocktail of chemical gasses, resulting in at least 5,000 dead. It is, of course, a horrific sight but, as always, with Ignatieff, he not only notes and records touching, moving, terrifying details: he also extracts interesting and useful points about nationalism and death. First is the way nationalist ideology gives a meaning to life and death, especially the latter:

Nationalism seeks to hallow death, to redeem individual loss and link it to destiny and fate. A lonely frightened boy with a gun who dies at a crossroads in a fire-fight ceases to be just a lonely frightened boy. In the redeeming language of nationalism, he joins the imagined community of all the martyrs. (p.148)

Thus the roads of Kurdistan are marked by portraits of killed peshmerga fighters staring down from the plinths which once carried portraits of Saddam. He goes on to make a point about genocide. He doesn’t phrase it like this, but you can think of genocide as the dark side of nationalism, the demonic brother. If a nation is defined entirely by ‘the people’, defined as one ethnic group, who occupy it, then anyone outside that ethnic group should not be there, has no right to the land, is a pollutant, a potential threat.

Before the experience of genocide, a people may not believe they belong to a nation. Before genocide, they may believe it is a matter of personal choice whether they belong or believe. After genocide it becomes their fate. Genocide and nationalism have an entwined history. It was genocide that convinced the Jews and even convinced the gentile world that they were a people who would never be safe until they had a nation state of their own. (p.151)

The Turks have been waging war against their Kurds since the foundation of modern Turkey in 1923. Its leader Kemal Ataturk envisioned Turkey as a modern, secular nation with a civic nationalism. Logically, therefore, there was no room for tribes and ethnic nationalism which destabilised his vision of a secular state. Hence the aggressive attempts to ban the Kurdish language in schools, erase their traditions and songs, even the word Kurd is banned; officials refer to the ‘mountain Turks’. To quote Wikipedia:

Both the PKK and the Turkish state have been accused of engaging in terror tactics and targeting civilians. The PKK has historically bombed city centres, while Turkey has depopulated and burned down thousands of Kurdish villages and massacred Kurds in an attempt to root out PKK militants.

For the only place in the book Ignatieff loses his cool when he is assigned a 24-year-old Turkish special forces agent who carefully chaperones him around the ‘pacified’ region of south-east Turkey, where the local Kurds obviously go in fear of their lives, and the agent carefully monitors everyone Ignatieff speaks to, while another spook photographs them all. The agent’s name happens to be Feret and this leads Ignatieff into the borderline insulting use of the word ‘ferret’ to refer to all such spooks and spies and security force agents and repressers and torturers (pages 158 to 161).

You can’t compromise when the very unity of the state is at stake. There is no price that is not worth paying. Pull the balaclava over your face; put some bullets in the chamber; go out and break some Kurdish doors down in the night. Pull them out of bed. Put a bullet through their brains. Dirty wars are a paradise for ferrets. (p.161)

Update

A lot has happened to the Kurds in the 28 years since Ignatieff visited them. The primary fact was the Allied invasion of Iraq in 2003 which led to the break-up of Iraq during which Iraqi Kurds were able to cement control over the territory in the north of the country which they claim. A Kurd, Jalal Talabani, was even elected president of post-Saddam Iraq (2005 to 2014). Kurdish fighters were also involved in the Syrian civil war (2011 to the present) and involved in the complex fighting around the rise of Islamic State. And low-level conflict between the Turkish-facing PKK and Turkish security forces continues to this day.

Northern Ireland

Like most English people I couldn’t give a monkey’s about Northern Ireland. I was a boy when the Troubles kicked off around 1970 and Irish people shooting each other and blowing each other up was the wallpaper of my teenage years and young manhood, along with glam rock and the oil crisis.

Decades ago I was hit by flying glass from a car showroom when the IRA blew up an army barracks on the City Road in London. Like the Islamist terrorists who drove a van into tourists on London Bridge then went on the rampage through Borough Market ( 3 June 2017) it was just one of those mad features of modern life which you cross your fingers and hope to avoid.

For the first time I get a bit bored of Ignatieff when he says he went to Ulster to discover more about ‘Britishness’. I’ve read hundreds of commentators who’ve done the same thing over the last 50 years and their clever analyses are all as boring and irrelevant as each other. Most English people wish Northern Ireland would just join the Republic and be done with it. The situation in Ulster doesn’t tell you anything about ‘Britain’, it just tells you about the situation in Ulster.

Ignatieff still makes many good points, though. He adds yet another category of nationalist conflict to his list: which is one caused – as in Ukraine, as in Croatia (as in Rwanda) – where there is a history of oppression of one community by another. The proximate cause of the Rwandan genocide was the conscious, deliberate, well worked-out plan for extermination devised by the ideologues of Hutu Power. But the deeper cause was the long period of time when the majority Hutus had been treated like peasants by the aristocratic Tutsis. Visitors to the country couldn’t tell the two groups apart, they lived in the same communities, spoke the same language, used the same currency. But deep in many Hutu breasts burned anger at generations of injustice and oppression. Breeding ground for virulent vengeful ethnic nationalism.

Same in Ulster where Roman Catholics were treated as second class citizens since partition in 1922, and were actively barred from various civil positions and comparable to the WASP prejudice against the Catholic French in Quebec, or to the much more vicious colour bar in the Deep South of America.

It is the memory of domination in time past, or fear of domination in time future, not difference itself, which has turned conflict into an unbreakable downward spiral of political violence. (p.164)

But much of Ignatieff’s discussion deals in clichés and stereotypes about Britain and its imperial decline which have been discussed to death during the extended nightmare of the Brexit debates.

He spends most of the chapter in the company of working class youths in a Protestant slum street in the build-up to the big bonfire night which inaugurates the July marching season. He notes how fanatical they are about the symbols of Britishness, pictures of the Queen, the Union Jack plastered over everything.

Which is when he springs another of his Big Ideas: Ulster Protestantism is like the cargo cults anthropologists have identified in the South Seas. The great white god arrives by ship, fights a battle, saves the local tribe and their religion from neighbours and rivals, then departs never to return. But generations of tribespeople wear out their lives waiting, waiting for that return, and turning the bric-a-brac the white man left at random into relics and cult objects to be worshipped at home-made shrines on special holy days (pages 182 to 184).

Same, Ignatieff claims, with Ulster Protestantism. It has become a weirdly deformed caricature of the culture of the homeland. While mainland England has become evermore secularised and multicultural, Ulster Protestantism has become evermore obsessed and hag-ridden by its forbidding religion, evermore furiously insistent on its ethnic purity, evermore angry at what it perceives as its ‘betrayal’ by the great white god across the water.

Apart from the historical accident of a handful of symbols (Queen, flag, crucifix) it has grown utterly separate from English culture and is an almost unrecognisable caricature of it.

Loyalism is an ethnic nationalism which, paradoxically, uses the civic symbols of Britishness – Crown and Union Jack – to mark out an ethnic identity. In the process the civic content is emptied out: Loyalist Paramilitarism, for example, makes only too clear what a portion of the Loyalist community thinks of the rule of law, the very core of British civic identity. In the end, the Crown and the Union Jack are reduced to meaning what they signify when tattooed on the skin of poor, white teenagers. They are only badges of ethnic rage. (p.185)

Update

The situation Ignatieff was reporting on in 1993 was superseded by the signing of the Good Friday Agreement in April 1998 and the 23 years of peace which have followed. Nowadays, there is much feverish speculation that the peace may be jeopardised by the complicated economic and political fallout of Brexit. Maybe a new generation of men in balaclavas will return and think they can achieve something by blowing up cars and shooting farmers.

The bigger picture, though, is that Ulster is now part of a United Kingdom substantially changed since Ignatieff’s time, because of the devolution of Scotland and Wales. Somehow, Scotland and Wales are still part of something called the United Kingdom but articles every day in the press wonder how long this can last.

Personally, I feel like I’ve been hearing about Scottish nationalism and Plaid Cymru all my adult life. Although they now have their own expensive parliament buildings and control over their healthcare and education systems, the basic situation doesn’t seem to have changed much – both Scots and Welsh nationalists continue to make a good living criticising the English politicians who pay for their nations to remain solvent.

I have no skin in the game. If they want to be independent nations, let them. Fly free, my pretties. According to a 2020 YouGov poll, my indifference is fairly representative of my people, the fat lazy English:

Less than half of English people (46%) say they want Scotland to remain part of the UK. Few want to see the nation pull away, however, at just 13%. Most of the rest (34%) have no opinion, saying that they consider it a matter for the people of Scotland to decide.

It seems unlikely that Scotland or Wales will ever become independent nations or that Northern Ireland will join the Republic, and for the same simple reason. Money. All three receive substantial subsidies from London and would become poorer overnight if they left. Try and sell that to your electorate.

Brief summary

Reviewing the six nationalist issues reviewed in the book prompts a simple conclusion which is that: none of these conflicts have gone away. Nationalism is like a terrible disease: once it has gripped a people, a tribe, a region, and once it has been used to set populations at loggerheads with other neighbouring groups or with the very state they find themselves in, it is almost impossible to extirpate. Nationalism is a virus which has no cure. Like COVID-19 we just have to learn to live with it and try to mitigate its effects before they become too destructive, before there’s an outbreak of another, more virulent variety.

The Cold War as the last age of empire

The Cold War was a lot of things to a lot of people but I am still reeling from one of the biggest of Ignatieff’s Big Ideas, which is that the Cold War amounted to the last phase of imperialism.

There was the early phase of Portuguese and Spanish imperialism; there was the rivalry between the French and British around the world in the 18th century; the Europeans grabbed whatever bits of the world they could bite off during the 19th century; and then the French, British, Dutch, Belgians and a few others hung onto their colonies through the catastrophic twentieth century and into the 1960s.

Then they left in a great wind of change. But they did so at exactly the same time as the spreading Cold War meant that huge areas of the world came under the direct or indirect control of the Americans or the Soviets. Although it wasn’t their primary goal, the CIA supporting their authoritarian regimes and the Soviet advisers to countless communist groups, between them they sort of – up to a point – amounted to a kind of final reincarnation of imperial police. Up to a point, they policed and restrained their client states and their opponents around the world. They reined them in.

And then, in 1990, with little or no warning, the imperial police left. They walked away. And instead of blossoming into the wonderful, democratic, peaceful world which the naive and stupid expected – chaos broke out in a hundred places round the world. The gloves were off and ethnic nationalism and ethnic conflicts which had been bottled up for decades, exploded all over.

Because this ideology, this psychology of blood and belonging and ‘kill the outsider’ – it’s easier for hundreds of millions of people; it provides a psychological, cultural and linguistic home, a refuge in otherwise poverty-stricken, war-torn, economically doomed countries.

It offers reassurance and comfort to stricken populations, it flatters people that whatever is wrong with the country is not their fault – and it offers an easy route to power and strategies to stay in power for demagogic leaders, by whipping up ethnic or nationalist sentiment and justified violence against the Outsider. Demonising outsiders helps to explain away the injustices and economic failure which somehow, inexplicably, despite their heroic leadership, continues.

Blame it on the others, the outsiders, the neighbouring tribe, the people with funny shaped noses, different coloured skin, spooky religions, use any excuse. The poison of ethnic nationalism is always the easy option and even in the most advanced, Western, civic societies – it is always there, threatening to break out again.

Concluding thoughts on the obtuseness of liberalism

Ignatieff ends with a brief conclusion. It is that his liberal beliefs have profoundly misled him. Educated at a top private school, clever enough to hold positions at a series of the world’s best universities (Harvard, Cambridge) and to mingle with the most gifted of the cosmopolitan elite, he thought the whole world experienced life and thought like him. Idiotic. The journeys he made for this book have made him realise that the vast majority of the human population think nothing like him.

This was crystallised by one particular type of experience which kept cropping up wherever he went. On all his journeys he saw again and again that most of the warlords and fighters are young men aged 18 to 25 (p.187). Until he met them at roadblocks and checkpoints he had not understood what masculinity is. An etiolated, lily-pink liberal with the impeccable manners handed down by his family of Russian diplomats, Ignatieff had no idea what men, poor men, uneducated men, out there in the world, are really like.

Until I had encountered my quotient of young males intoxicated by the power of the guns on their hips I had not understood how deeply pleasurable it is to have the power of life and death in your hands. It is a characteristic liberal error to suppose that everyone fears and hates violence. I met lots of young men who loved the ruins, loved the destruction, loved the power that came from the barrels of their guns. (p.187)

Only someone so phenomenally clever and immaculately well educated could be so remote from the world as it actually is, from human nature in all its appalling greed and violence. Meeting gun-toting warlords made him realise more than ever that the aim of civic society is to quell, control and channel this kind of male aggression which he had never experienced before.

I began the journey as a liberal, and I end it as one, but I cannot help thinking that liberal civilisation – the rule of laws not men, of argument in place of force, of compromise in place of violence – runs deeply against the human grain and is only achieved and sustained by the most unremitting struggle against human nature. (p.189)

And the best all-round way to prevent the outburst of ethnic nationalism and the almost inevitable violence which accompanies it, is the creation and maintenance of a strong stable state with institutions which distribute and diversify power, which act as checks and balances on themselves, which are permanently capable of correction and reform, including the most important kind of reform which is the ability to get rid of your political leaders on a regular basis.

The only reliable antidote to ethnic nationalism turns out to be civic nationalism, because the only guarantee that ethnic groups will live side by side in peace is shared loyalty to a state, strong enough, fair enough, equitable enough, to command their obedience. (p.185)

The fundamental responsibility of a government is not to promote ‘equality’ and the raft of other fine, liberal values. They’re nice-to-haves. It is more profound than that. First and foremost it is the eternal struggle to build and maintain civic nationalism – because the alternative is horror.

Credit

Blood and Belonging: Journeys into the New Nationalism by Michael Ignatieff was published by BBC Books in 1993. All references are to the revised 1995 Vintage paperback edition.


New world disorder reviews

Blood and Belonging: Journeys into the New Nationalism by Michael Ignatieff (1994) – 1

This is an outstanding book, bubbling over with ideas and insights on a subject which is as relevant today as when it was written back in the early 90s. It’s actually the book of a BBC TV series. In 1993 Ignatieff and his five-man TV crew travelled to Croatia and Serbia, recently reunified Germany, Ukraine, Quebec, Kurdistan, and Northern Ireland to see at first hand what was already being heralded as the rise of a new kind of virulent nationalism following the end of Cold War and fall of the Soviet Union.

The text he’s produced is the extreme opposite of the two books of journalism about the Rwandan genocide which I’ve just reviewed, We Wish to Inform You That Tomorrow We Will Be Killed With Our Families: Stories from Rwanda by Philip Gourevitch (1998) and Season of Blood: A Rwandan Journey by Fergal Keane (1995).

What irritated me about those books was that the authors had travelled widely and had unparalleled access to loads of eye witnesses and key officials and yet were incapable of coming up with a single useful idea about what they had seen. The best Gourevitch could manage was repeated references to the Bible story of Cain and Abel and the best Keane could come up with at the very end of his book was the pathetic injunction ‘that we do not forget’ (p.191).

This is because they are journalists, paid to get to the trouble zone, report what they see, what people say, and leave it that. The lack of intellectual content worth the name explains why I find books by even very good journalists like John Simpson or Robert Fisk disappointingly empty of ideas.

By contrast, Ignatieff is a trained historian and political scientist, who has held a dazzling array of positions at academic institutions around the world, including a PhD from Harvard and senior research fellowship at Cambridge, before his writing and teaching became more involved with political theory, international law and human rights.

The result is that this book, although essentially a collection of travelogues and interviews just like Gourevitch and Keane’s, overflows with brilliant, invaluable insights into the origins and nature of the chaotic new nationalism and ethnic conflicts which followed the collapse of the Soviet Union and the end of the imperial duopoly which had run the world from 1945 to 1990 (otherwise known as the Cold War).

Right at the start of the book, Ignatieff takes all he’s learned on his journeys and boils it down into a set of principles and insights which are laid out in his ten-page introduction. I think these ten pages are among the most intelligent things I’ve ever read on any subject. Here’s a summary.

Blood and Belonging

As it passes beyond a UN-held checkpoint in Pakrac between Serb- and Croat-held territory in the former Yugoslavia, the crew’s van is stopped by drunk Serbian paramilitaries who insist they are spies because they saw them talking to Croatians, and are about to hijack the van and drive it off who knows where, maybe to shoot them all, when one of the UN soldiers intervenes, persuades the drunk Serbs out of the van, and lets them drive on their way.

This was the moment in my journeys in search of the new nationalism when I began to understand what the new world order actually looks like: paramilitaries, drunk on plum brandy and ethnic paranoia, trading shots with each other across a wasteland; a checkpoint between them, placed there by something loftily called ‘the international community’, but actually manned by just two anxious adolescents… (p.2)

When the Berlin Wall came down Ignatieff, like other cosmopolitan liberals of his type, thought it heralded a new era of freedom and justice. This is because (as I keep banging on) Ignatieff and his class do not realise what a tiny tiny fraction of the world’s population they represent – highly privileged, affluent, super-well-educated, international liberals gaily flying around a world mostly inhabited by resentful peasantries crushed by poverty and trapped in failing states.

He says the Cold War was really an extension of the era of European imperialism but in which the world was ruled not by half a dozen European nations but by America or Russia. Cold War terror i.e. the fear of nuclear armageddon, produced peace and stability, of a sort. The fall of the Berlin wall signalled the end of this final phase of Western imperialism. But it wasn’t followed by a blossoming of civic nationalism of the sort Ignatieff and his fellow liberals hoped for (‘with blithe lightness of mind’), for the very simple reason that most people are not sensitive liberal playwrights like Vaclav Havel.

What has succeeded the last age of empire is a new age of violence. The key narrative of the new world order is the disintegration of nation states into ethnic civil war; the key architects of that order are warlords; and the key language of our age is ethnic nationalism. (p.2)

Three levels of nationalism

As a political doctrine, nationalism is the belief that the world’s people are divided into nations, and that each of these nations has the right of self-determination, either as self-governing units within existing nation states or as nation states of their own.

As a cultural ideal, nationalism is the claim that while men and women have many identities, it is the nation which provides them with their primary form of belonging.

As a moral ideal, nationalism is an ethic of heroic sacrifice, justifying the use of violence in the defence of one’s nation against enemies, internal or external. (p.3)

In the contexts Ignatieff is looking at, nationalism is about violence.

Nationalism is centrally concerned to define the conditions under which force or violence is justified in a people’s defence, when their right of self-determination is threatened or denied. Self-determination here may mean either democratic self-rule or the exercise of cultural autonomy, depending on whether the national group in question believes it can achieve its goals within the framework of an existing state or seeks a state of its own. (p.3)

Civic nationalism versus ethnic nationalism

Nationalisms talk a lot about ‘the people’ and sometimes invoke ideas of ‘democracy’ but this is deceptive, since ‘the people’ often turns out not to include a lot of the people who live in a particular area, in fact the exact opposite, it turns out that ‘the people’ refers to a restricted and highly defined set. To clarify this, Ignatieff defines another two types of nationalism.

Civic nationalism maintains that the nation should be composed of all those – regardless of race, colour, creed, gender, language or ethnicity – who subscribe to the nation’s political creed. This nationalism is called civic because it envisages the nation as a community of equal, rights-bearing citizens, united in patriotic attachment to a shared set of political practices and values. This nationalism is necessarily democratic because it vests sovereignty in all of the people. (p.4)

Ignatieff says this concept of civic nationalism was pioneered in Great Britain which by the mid-eighteenth century consisted of a nation state united by a civic and not an ethnic definition of belonging i.e. shared attachment to certain institutions: the Crown, Parliament, the rule of law.

Admittedly this was a civic model restricted to white, (straight) male landowners. The history of nations characterised by this kind of civic nationalism, such as the UK and USA, can be seen as one in which during the nineteenth and twentieth centuries, those excluded groups fought for full civic inclusion.

As a result of their struggle, most Western states now define their nationhood in terms of common citizenship and not by common ethnicity. (p.4)

The other type of nationalism is ethnic nationalism. This is typified by Germany. When Napoleon occupied the German principalities in 1806 he unleashed a wave of patriotic fervour. German poets and politicians argued that it was not the state which created a people – since they did not then possess one unified state – but the people, the ethnic group, the Volk, which forms the state. Instead of the cold logic of the Napoleonic code with its abstract insistence on ‘rights’, German writers across the board insisted a nation was made out of feeling, a feel for and love for the people’s language, religion, customs and traditions.

This German tradition of ethnic nationalism was to go on and reach its acme in the hysterical nationalism of Hitler and the Nazis. But Ignatieff points out that it was this form of ethnic or cultural nationalism – not the civic nationalism of Britain or France – which inspired intellectuals in all the countries of Eastern Europe which, in the nineteenth century, were controlled by foreign empires (Poles and Ruthenians and Baltic peoples by the Russian Empire; Serbs, Romanians and Bulgarians under the Ottoman Empire; Croats by the Austro-Hungarian Empire).

Sociological realism

Which of these two types of nationalism, civic or ethnic, is a more realistic reflection of actual societies? Which has more sociological realism?

Of these two types of nationalism, the civic has a greater claim to sociological realism. Most societies are not mono-ethnic; and even when they are, common ethnicity does not of itself obliterate division, because ethnicity is only one of many claims on an individual’s loyalty. According to the civic nationalist creed, what holds a society together is not common roots but law. By subscribing to a set of democratic procedures and values, individuals can reconcile their right to shape their own lives with their need to belong to a community. This in turn assumes that national belonging can be a form of rational attachment.

Ethnic nationalism claims, by contrast, that an individual’s deepest attachments are inherited, not chosen. It is the national community which defines the individual, not the individuals which define the national community. This psychology of belonging may have greater depth than civic nationalism’s but the sociology which accompanies it is a good deal less realistic. The fact that, for example two Serbs share Serbian ethnic identity may unite them against Croats, but it will do nothing to stop them fighting each other over jobs, spouses, scarce resources and so on. Common ethnicity, by itself, does not create social cohesion or community, and when it fails to do so, as it must, nationalist regimes are necessarily impelled towards maintaining unity by force rather than by consent. This is one reason why ethnic nationalist regimes are more authoritarian than democratic. (p.5)

You can see why civic nationalism is harder to create than ethnic nationalism because it depends on two things: strong, functioning, well-established and long-lasting institutions, and an educated population. The UK has both, having had universal primary school education for 150 years, and a complex web of long-running institutions like the monarchy, Houses of Parliament, an independent judiciary, local governments, courts, police forces and so on. It has taken a long time and successive generations of hard-working, selfless public servants, politicians, activists and reformers to achieve the current state of British civic nationalism, and nobody agrees it’s perfect. In fact everybody has an opinion about where it is still far from perfect and what needs to be reformed. But all this exists within a broad framework of civic nationalism, namely everyone agrees that all British citizens are equal and entitled to equal rights.

1. Ethnic nationalism is easier

Compared with the complexity of mature civic societies such as Britain, America or France, you can see how ethnic nationalism is simpler: a certain ethnic group seizes power and defines itself and its members and rests its power precisely by who it excludes: everyone not part of the ruling ethnic group who quickly find themselves being attacked as traitors, then rounded up and imprisoned.

Leaving all morality to one side, you can see why government by ethnic nationalism is always going to be quicker to define, set up and manage, especially in states which have little if any experience of the complex web of power centres, rules and traditions which make up civic nationalism.

On this reading it should come as no surprise to anyone that ethnic nationalism, being the quicker, easier option, should be the one opted for by rulers who suddenly find themselves liberated from the rule of imperial masters and with big complicated countries to run.

Roughly speaking, this explains what happened:

  • in the early 1960s in Africa, when the newly liberated post-colonial nations found they had to be ruled somehow and in the absence of the deep-rooted institutions and traditions required by civic nationalism, reverted to authoritarian rule often based around the ruler’s ethnic group, which led to numerous wars of independence fought by ethnic groups who wanted their own nations, for example Biafra in Nigeria and Katanga in Congo, and the long-running war of independence in Eritrea
  • in the early 1990s in eastern Europe, where the new rulers of the 15 or so nations freed from Soviet hegemony discovered that the quickest way to establish and consolidate power was with forms of nationalism which invoked the supremacy of their people, their Volk, by shared allegiance to language and religion instead of to the more abstract institutions of civic nationalism, a creed which led to actual civil wars in the former Yugoslavia and Ukraine
  • in the early 2010s, when a raft of Arab countries threw off their long-standing dictators but found that, instead of automatically transitioning to civic nationalism as so many day-dreaming liberals hope, promptly plunged into chaotic civil wars based on ethnic or religious allegiance, most notably in Libya and Syria

The tendency to authoritarianism and extremism of government by and on behalf of ethnic majorities explains the genocides in Rwanda and Sudan. In countries based on ethnic nationalism, the most extreme nationalists have a nasty habit of floating to the top and then, in situations of stress – such as the invasion and war in Rwanda or the famine in Sudan – they resort to the most extreme form of ethnic nationalism imaginable, which is the sustained attempt to exterminate everyone who doesn’t belong to the ruling ethnic group.

2. Ethnic nationalism fills a political vacuum

When the Soviet empire and its satellite regimes collapsed, the nation state structures of the region also collapsed, leaving hundreds of ethnic groups at the mercy of one another. Since none of these groups had the slightest experience of conciliating their disagreements by democratic discussion, violence or force became their arbiter. (p.6)

So ethnic nationalism flourishes where there is no tradition of democratic discussion and no experience of the (admittedly often complex and sometimes borderline corrupt) bargaining involved in democratic politics.

3. Negative reason for ethnic nationalism – avoidance of fear

The sense of belonging to an ethnic group within a nation based on ethnic nationalism has many aspects, positive and negative. The most obvious negative one, is the escape from fear. In a society falling to pieces, you are afraid of everyone. This fear is considerably lessened if you know you can at least trust everyone of your own ethnic group. In this respect, ethnic politics are an improvement on a state of total anarchy, where you can’t trust anyone.

In the fear and panic which swept the ruins of the communist states people began to ask: so who will protect me? Faced with a situation of political and economic chaos, people wanted to know who to trust, and who to call their own. Ethnic nationalism provided an answer which was intuitively obvious: only trust those of your own blood. (p.6)

Belonging, on this account, is first and foremost a protection against violence. Where you belong is where you are safe; and where you are safe is where you belong. (p.6)

This was the very important conclusion which came out of the many books I’ve read about the Weimar Republic and the chaotic social and economic situation of so much of continental Europe between the wars. The scared human animal prefers security to freedom. Given a choice between the politician who promises a crackdown on lawlessness, a return to order and stability, with the temporary curtailment of some human rights, and the politician who insists on the primacy of human rights but can’t promise anything about the economy, jobs and violence on the streets, people will always vote for the former. This explains why in the economic and political mayhem between the wars, almost every European nation ended up being ruled by authoritarian or out and out fascist governments.

4. Positive reasons for ethnic nationalism – belonging

That’s the negative aspect, escape from fear of anarchy. But there are also numerous positive aspects of ethnic nationalism which Ignatieff encapsulates as the sense of belonging.

At Oxford Ignatieff studied under Isiah Berlin (wow) and quotes him here to the effect that to be among your own people is to be confident that you will be understood, without having to explain. It is to feel at home among people who share the same language, catchphrases, jokes and references, love the same music, can quote the same national epic and so on.

‘They understand me as I understand them; and this understanding creates within me a sense of being someone in the world.” (quoted page 7)

This explains why the issue of language is so central to disputes in ethnic nationalism over the centuries. If the ‘official’ language, the language of street signs and government forms, is not the language you speak, then quite clearly you are not at home. Hence the issue of which language street signs are in can end up being a matter of life or death.

It also explains why so many of the ethnic nationalists Ignatieff meets are so sentimental. In Croatia, Ukraine and Belfast he met members of violent paramilitaries who showed a consistent tendency to get maudlin drunk, burst into tears or burst into rousing renditions of their national anthem or rebel songs. Sentimental kitsch is the characteristic art form of ethnic nationalists. (He nowhere mentions it, but the idea of a self-pitying, over-armed, drunk sentimentalism reminded me of a certain type of nostalgia for the Confederacy in the American South.)

5. Irresponsibility

There’s another positive aspect of the kind of ethnic nationalism he describes, which is its irresponsibility. Time and again in his journeys he talks to militiamen, paramilitaries and their political leaders, and finds them all saying the same thing: it’s not our fault. This avoiding of responsibility takes at least three forms: 1. it’s all the other side’s fault. 2. we’re the victims. 3. it’s all history’s fault.

Their fault

Again and again, drunk, self-pitying militiamen explain it was the other side who started it, we’re the victims in all this, we only took up arms to protect ourselves, to fight back. Ignatieff doesn’t mention the Rwanda genocide because it hadn’t taken place when he made his tour, but this is exactly the excuse made by every Hutu nationalist interviewed by Philip Gourevitch or Fergal Keane: ‘The Tutsis started it, the Tutsis used to lord it over us, the Tutsis invaded our country: so that’s why we have to exterminate every Tutsi we can find, even the grandparents and the little babies. Why can’t you understand?’

We’re only protecting ourselves

Same view given to Ignatieff about why the Serbs had to bomb Sarajevo, in a siege which went on long after he’d left, in fact from 5 April 1992 to 29 February 1996. Lasting 1,425 days, this made the siege of Sarajevo the longest siege of a capital city in the history of modern warfare, lasting three times as long as the Battle of Stalingrad and more than a year longer than the siege of Leningrad. Talk to any Serb commander and they would patiently explain that they had to surround and bombard the city for 4 years in order to protect themselves.

History is to blame

All the militias knew far too much history. From the UDA and IRA in Belfast to the Serb and Croat militias, all these people know far too much about their country’s histories and the histories they know prove they are right. This disproves two great liberal nostrums which I’ve always queried:

  1. Those who ignore their own history are condemned to repeat it. Rubbish. It’s almost always the opposite, it’s the Serbs nursing their grievances going back to the Yugoslav civil war of 1941 to 1945 or, if you like, going all the way back to the famous battle of Kosovo in 1389, it’s the Croats nursing their grievance against wartime Chetniks; or the IRA celebrating their long tradition of martyrs or the UDA nursing endless grievance at the way they’re betrayed by the London government. For all these groups their history is a history of grievances and carefully tending it and memorising it traps them in the prison-house of their nationalist narratives and condemns them to repeat the same conflicts over and over. (It is in this spirit that James Joyce made his famous declaration, leaving Ireland to its endless squabbles in order to make a new life abroad, that ‘History is a nightmare from which I’m trying to awake.’ Ethnic nationalists relive and re-enact the nightmare day after day but can never exorcise it.)
  2. History will prove us right. Rubbish. History is as contested as contemporary politics i.e. historians will argue about the significance and legacy of this or that event till the cows come home and very often are swayed by simple professional motivation i.e. the need to come up with a new angle, ‘shed new light’ and so on. The notion that there will eventually emerge one unanimous version of history is a fantasy.

But back to the main theme, blaming history is a way of avoiding taking responsibility yourself. Hence the drunken mumbling of some militia Ignatieff interviews that ‘history is to blame’. This is cognate with the white liberal guilt over empire which drives Gourevitch and Keane to lay blame for the Rwandan genocide on the Belgian authorities for introducing ethnic identity cards in the 1930s and thus hardening the divide between Hutus and Tutsis. This is where the objective study of history topples over into the crowd-pleasing activity of naming and blaming, of which there is no end.

6. Ethnic nationalism as career path = warlordism

Intellectual categorisation of ethnic nationalism risks overlooking another really obvious factor in the rise of ethnic nationalism, which is that it offers a career path to supreme power for men the world had otherwise overlooked and, especially, for latent psychopaths:

Nationalist rhetoric swept through these regions like wildfire because it provided warlords and gunmen with a vocabulary of opportunistic self-justification.

The anarchy of a collapsing state presents terror to most civilians but career opportunities for those brave and amoral enough to seize them. Hence warlordism, a version of the mafia. Local strong men emerge who dominate their area, who rule through fear and intimidation and violence but, if you are of the right ethnic group and follow the rules, they also bring peace and certainty. Which is why Ignatieff is taken on a tour of his fiefdom by one such local strongman and is impressed at the way his open-top car is greeted by cheering crowds, women offering their babies to be kissed, local businessmen giving him gifts.

Some people might find this easiest to understand this as a kind of mafia rule, but it reminds me of the Anglo-Saxon epic Beowulf and its depiction of a Dark Age Europe made up of a patchwork of very localised regions ruled over by thousands and thousands of warrior kings who ruled by dint of winning battles and distributing loot to their soldiers. It’s this kind of historical perspective i.e. the unchanging link between Europe 500 AD and 2000 AD, which makes me think human nature, and the kind of social structures it creates, over and over again, in all times and places, doesn’t change very much.

Ethnic nationalism within civic states

Obviously, you can have ethnically chauvinist movements within civic nationalist societies, and this would include the movement for Catalan independence in Spain and Irish nationalists in Northern Ireland, who themselves spawn their opposites, Spanish nationalists within Catalonia, and the special case of the Unionists within Northern Ireland.

Cosmopolitanism and privilege

Finally, Ignatieff addresses the issue of his own perspective and makes the one cardinal point that I have made hundreds of times in this blog which is that cosmopolitan intellectuals have proved to be wrong, wrong and wrong again about the world they live in.

He devotes a fairly long passage to explaining why. He and his ilk of jet-setting intellectuals thought the rest of the world was like them, an associate professorship at Harvard, a research fellowship at Cambridge, a year-long teaching placement in Paris. Winners of life’s game flying round the world on expense accounts, eating out at fine restaurants, knowledgeable about wine and poetry. He and his friends thought the world was set to become ever-more cosmopolitan, ever-more multicultural, ever-more relaxed about race and ethnicity.

But Michael was the son of a Canadian diplomat, who moved his family around the world to different postings, so young Michael grew up naturally cosmopolitan, speaking numerous languages. He was sent to a top private school in Canada where he acquired the elite education and psychological confidence to feel right at home discussing definitions of liberty with Isaiah Berlin. Just like BBC correspondent and superstar Fergal Keane attended the leading boys private school in Ireland, works for the impeccably liberal BBC, and found himself at a complete loss to explain the Rwandan genocide.

Neither of them can comprehend the anger of being an outsider, the all-consuming rage caused by being a member of the poor, the exploited, the repressed, the ignored, the downtrodden, the humiliated, the shat-upon, the mocked and the ridiculed, told they are losers and deserve to be losers for the whole of their lives…

And how – when society starts to fall apart, when there’s an economic collapse, when an invading army turns everything upside down – then it’s your turn to get your revenge, to get your own back, to show them all you aren’t a slave and lackey to be ignored and humiliated but a man, a real man, a strong man, who can click his fingers and have whole villages exterminated, who can hold the life or death of prisoners in the palm of his hand, who distributes the pickings from the looted houses among his followers, likewise the kidnapped women and keeps the best for himself.

Neither Fergal nor Michael have a clue what that must feel like and so simply can’t comprehend what motivates so many of the ordinary soldiers, militiamen and paramilitaries they meet to carry out the murders, gang-rapes, tortures and massacres which their books describe.

But the big difference is Michael is aware of it. Not just aware, but places his own self-awareness of his privilege and ignorance within a dazzling intellectual, political and historical framework which does an enormous amount to clarify, define and help us understand the broader sociological and political causes of the new world disorder.

He acknowledges that the ‘privilege’ he has enjoyed is the reverse side of the coin of the plight of most people in the world. During the Cold War most of the world was divided up into American or Soviet spheres of influence, and these paymasters acted to restrain, up to a point, the behaviour of their clients in countries around the world. But when the Cold War ended, this support and this restraint disappeared from scores and scores of countries where fear of the Cold War master had kept an uneasy peace.

As a result, large sections of Africa, Eastern Europe, Soviet Asia, Latin America and the Near East no longer come within any clearly defined sphere of imperial or great power influence. This means that huge sections of the world’s population have won ‘the right to self determination’ on the cruellest possible terms: they have been simply left to fend for themselves. Not surprisingly, their nation states are collapsing, as in Somalia and in many other nations in Africa. (p.9)

So, with the imperial police withdrawn from large parts of the world, ethnic rivalries and enmities which had been kept bottled up for generations, could burst out anew: Yugoslavia. Rwanda. The new chaos only appears inexplicable to Ignatieff and most of his readers because they don’t grasp the fundamental geopolitical realities and, more importantly, are limited in their understanding, by their sociological situation.

Globalism in a post-imperial age only permits a post-nationalist consciousness for those cosmopolitans who are lucky enough to live in the wealthy West. It has brought only chaos and violence for the many small peoples too weak to establish defensible states of their own. (p.9)

And:

It is only too apparent that cosmopolitanism is the privilege of those who can take a secure nation state for granted. (p.9)

And:

A cosmopolitan, post-nationalist spirit will always depend, in the end, on the capacity of nation states to provide security and civility for their citizens. (p.9)

Thus when Keane gets into a tricky confrontation with border police, he can play his BBC and British government card. When Gourevitch gets into a tight spot, he can point out he’s an American and his government probably supplies arms to whatever ramshackle militia he’s dealing with. Or both can buy their way out of trouble with dollars, which the BBC or the New Yorker can provide by the suitcase full in order to rescue them. Both dip their toes in the chaos of failed states confident that they always can, if push comes to shove, buy their way out and get on the next plane home.

Neither of them seem to appreciate what it means to be someone who grows up in a society where there is no escape and where ‘kill or be killed’ is the only law and which has been drummed into you since childhood.

Ignatieff makes the dynamite point that many of the most senseless killings and brutal murders can be understood if you grasp the idea that they are fighting and murdering in order to bring a full, final and complete peace to their countries so that they can enjoy the same sense of security and safety which Gourevitch, Keane and Ignatieff have taken for granted all their lives.

Summary

It is Ignatieff’s mighty achievement to not only have created a conceptual framework which makes sense of the panorama of post-Cold War anarchy, extracting core principles and ideas which shed light on every aspect of the new nationalism; and not only to deliver high quality intellectual insights about all the conflicts this book goes on to investigate; but also to deliver an unblinking, candid and winning analysis of his own privileged position, which makes him such a fantastic guide to the new world disorder of the 1990s.

Credit

Blood and Belonging: Journeys into the New Nationalism by Michael Ignatieff was published by BBC Books in 1993. All references are to the revised 1995 Vintage paperback edition.


The new world disorder

When the Soviet Union collapsed, the Berlin Wall came down and the countries of eastern Europe and central Asia were freed from Soviet tyranny, many Western politicians and commentators optimistically thought this marked the end of history and the dawning of a golden era of peace and democracy. Well, as any fool could have told them, they were wrong, very wrong.

Instead, relieved of the threat of socialist parties and movements (which found themselves suddenly deprived of moral, political and sometimes financial support by the Soviets) a new more virulent form of neo-liberal capitalism triumphed around the world. Workers and even middle classes in the developed world found their living standards steadily declining, and entire third world countries found themselves being exploited even more effectively by an international capitalist system evermore focused on supporting the lifestyles of westerners and a new class of international global super-rich.

Lacking political maturity (i.e. established democratic systems with a track record of the peaceful transition of power from one elected administration to another; the multifarious aspects of civil society such as a free press, charities) many newly liberated nations, afflicted with economic stress, political instability and unresolved nationalist-ethnic-border issues, not surprisingly, experienced major problems.

The specific causes were different in each case but instead of an outbreak of peace, love and understanding, the 1990s saw the Gulf War, the collapse of Somalia, civil war in former Yugoslavia and the Rwandan genocide, to name just the highlights.

The Islamic terrorist attacks of 9/11 added a whole new layer of misunderstanding and confusion to an already chaotic world, leading directly to the US invasion of Afghanistan and Iraq and subsequent destabilisation of the entire region. And was followed by the so-called Arab Spring of 2011 which, once again, naive liberal commentators welcomed as an outbreak of democracy and equality but almost immediately led to chaos, civil war and the rise of regional warlords, in Syria and Libya to take the two most notable examples.

New world disorder reviews

To Hell and Back: Europe 1914 to 1949 by Ian Kershaw (2015)

This is volume seven in the eight-volume Penguin History of Europe and it is very good. It has to cover a lot of ground and Kershaw does it clearly and authoritatively. He does this more by focusing on broad themes and issues, than getting snarled up in details. It is a high-level overview.

Contents

The period

In Kershaw’s opinion the 20th century is characterised by wars, immense wars, and falls naturally into two halves – the period of the two world wars 1914 to 1945, and then the Cold War, 1945 to 1990.

The Cold War will be dealt with in the ninth and final volume of the series. This volume covers the earlier period but Kershaw makes the point that, as the violence and chaos of the Second War continued after its official end, and that it took a few years for its repercussions – and the shape of the post-war world – to fully emerge, so his account ends not on VE or VJ Day 1945, but goes on till 1949, the year the Berlin Airlift ended (12 May) and the Federal Republic of Germany was created (20 September).

The themes

In Kershaw’s view the 20th century to 1949 was characterised by four large themes or issues:

1. An explosion of ethno-racist nationalism

The collapse of the Austro-Hungarian, Ottoman and Russian Empires both ‘liberated’ a lot of peoples who now set up independent nations (Hungary, Czechoslovakia, Poland, Ukraine, Yugoslavia, Turkey) – but also confirmed the trend whereby these new nations defined themselves ethnically.

In the big rambling empires all sorts of religious and ethnic groups may have resented each other but managed to live alongside each other, in part because they were all subjects of the emperor or sultan. Ethnic nationalism destroyed this tolerance. At a stroke, if you didn’t speak the national language of the national people who the new nation was set up for, you were an outsider and, by implication and sometimes even by law, a second-class citizen. The Jews were outcast everywhere.

2. Bitter and irreconcilable demands for territorial revisionism

Before he brought America into the war, Woodrow Wilson had declared certain principles, namely that America would be fighting for 1. a peace without conquest (i.e. in the final peace deals, conquerors wouldn’t get to keep the land they’d acquired) and that 2. oppressed peoples would be liberated and given their independence / own nations.

In practice this second one proved tricky because centuries of living under rambling empires had resulted in a tremendous mixing-up of populations. To give an example, a large area in the east of Anatolia was known as Armenia and was the traditional homeland of the Armenian people – but there were large Armenian populations scattered all over the rest of the Ottoman Empire, not least in the area known as Cilicia, at the other end of Anatolia from Armenia proper: so what happens to them?

The victors in the war laboured long and hard over complicated treaties (Versailles, Trianon, Saint Germain), drawing lines on maps and creating new nations states. But it proved impossible not to include in almost all of them large ethnic minorities a) who resented not living in their nation b) who were resented by the majority population for not speaking the national language, having the correct type of name or religion.

And it proved impossible to do this without creating a burning sense of grievance on the part of the nations who lost territory: Germany lost 13% of its pre-war territory and 10% of its population (p.119); Russia lost control of the Baltic states and Finland; Bulgaria also lost some territory, but Hungary lost a whopping 75% of its former pre-WW1 territories so that some three and a half Hungarians found themselves living outside Hungary, many of them in the new enlarged Romania which became nearly twice the size of its 1914 embodiment.

Kershaw gives the chapter where he describes all this the title ‘The Carve-Up’.

3. A prolonged crisis of capitalism, which many thought was terminal, and needed to be replaced by new social structures

The First World War left economic wreckage at every level, from devastated agricultural land through ruined industrial sectors. This was a lot more true in the East where entire regions such as Ukraine, Belarus and Galicia were devastated, than in the relatively static West, where only a relatively small zone about 50 kilometers wide had been devastated by the trench warfare.

At a higher level, all the combatants had had to borrow vast sums to fund their war efforts, and this left many on the brink of bankruptcy. The Western nations had borrowed heavily from the USA. To repay its debt France insisted on huge reparations from Germany. When Germany defaulted on the payments in 1923, France occupied the industrial Ruhr area of Germany, the German government told the workers to go on strike in protest, and the fragile German economy collapsed leading to the famous hyperinflation where you needed a wheelbarrow full of cash to buy a cigarette.

This situation was sorted out at an international conference which enacted the Dawes Plan, a simple triangle whereby America lent money to Germany to rebuild her economy, the German government used the tax revenue generated from its growing economy to pay reparations to France, and France used the German reparations to pay back its immense war loans to America and pledged to buy American products.

This elegant plan underpinned the brittle prosperity of the years 1924 to 1929, the Jazz Era, the Roaring Twenties, the Weimar Years. But, as we all know, it collapsed with the 1929 Wall Street Crash which not only led to prolonged Depression in the States, but demolished the Dawes Plan and plunged Europe into depression, triggering the mounting unemployment and renewed inflation which set the scene for the rise of the Nazis.

Throughout this period, many thinkers and commentators thought the capitalist system was doomed. It seemed to be failing efore their eyes, in America, Britain, France and Germany. Many thought Western civilisation could only survive by mutating into new forms, by evolving new social structures.

4. Acute class conflict, given new impetus by the advent of Bolshevik Russia

There had been class-based uprisings and revolutions throughout the 19th century (maybe the brutal Paris Commune is the most extreme and clearly class-based example) and a wealth of thinkers, not only Marx, had interpreted the grotesque inequality between the new factory and business owners and the deeply impoverished industrial proletariat as a clash of classes.

But the Bolshevik seizure of power in Russia transformed the situation. The Bolshevik regime became a symbol and lightning rod for class antagonisms all round the world. It appeared to offer a working example of a genuinely alternative social system, one in which the government sequestered all the means of production and distribution and ran them for the good of the entire people, not just a wealthy few.

But it had two baleful consequences:

1. The Russian Revolution split the Left

From the establishment of the Communist International (or Comintern) in 1919 until the collapse of the Soviet Union in 1991, the forces of the Left in every country in the world would be divided between communist parties taking direct orders from Moscow, and all the other forces of the Left who, quite often, the communists undermined and sabotaged (see the Spanish Civil War). This was a fatal division of the forces opposing the Right and Fascism, which Kershaw describes as occurring in country after country throughout the period.

2. The Russian Revolution was a galvanising force in the rise of the Right

Right-wing parties everywhere reached out to the newly-enfranchised masses (all European nations expanded their voting base after the war, for the first time creating really mass democracies), especially the large numbers of middle and lower-middle-class voters, and terrified them with visions of blood-thirsty revolutionaries taking over their town or country, lining all ‘class enemies’ (i.e. them) up against the wall, confiscating their businesses and hard-won savings.

One way of looking at it was that, without the very real existence of the Bolshevik regime and the threat from growing communist parties in every country in Europe, there would have been no Fascism.

And the closer you were to Bolshevik Russia, the more pressing the conflict seemed – from Poland which was actually invaded by the Red Army in 1920, to countries like Romania, Bulgaria and Hungary where initial dalliances with left-wing governments quickly gave way to right-wing authoritarian regimes (the Iron Guard in Romania, the royal authoritarian dictatorship of Tsar Boris III in Bulgaria, the right-wing administration of admiral Miklós Horthy in Hungary).

All these trends were exemplified by the central and most important European state, Germany, whose Weimar regime tried to follow Western norms of governance, but was undermined 1) by the extreme social divisions sparked by recurrent economic crises, 2) by the immense and widespread resentment created by the punitive Versailles Treaty, and 3) by a culture of subversion and street violence which the Right, eventually, was to win.

Conclusion

All four elements (nationalism, economic crises, left-wing politics, squabbling over territory) had of course pre-existed all across Europe. But they were driven to new heights of intensity by the First World War and the widespread chaos which followed. And then combined like toxic chemicals, catalysed by the series of political and economic crises, to create unprecedented levels of bitterness, hatred, anger and social division all across Europe between the wars.


The origins of the First World War

There are as many opinions about the origins of the First World War as there are grains of sand on a beach. Kershaw emphasises the folly of the German government sending Austro-Hungary, as it pondered how to punish Serbia for the assassination of Austrian Archduke Ferdinand, a ‘blank check’, promising to support them come-what-may. This encouraged the Dual Monarchy to outface the Russians, which of course prompted the Russkies to mobilise etc etc.

But reading Kershaw’s account what came over to me as the really decisive source of the crisis was the Austro-Hungarian slowness to act. Other heads of state had been assassinated in the decade leading up to 1914 without sparking a general crisis. The other powers expected Austria to attack Serbia and deliver a short sharp reprimand, maybe occupy Belgrade, demand some reparations before withdrawing etc.

But, as Kershaw puts it, the Austro-Hungarian Empire only had two speeds, very slow or stop, and it took them nearly four weeks to write and send their ultimatum to the Serbian government.

This appalling delay gave all the other European governments time to consider how they could use the crisis for their own ends, not least Germany, whose military leaders told the Kaiser this was a golden opportunity to thrash the Russians before the Russians completed their well-publicised plan to modernise and expand their army, which was due to be completed by 1917. The German High Command persuaded the Kaiser that it was now or never.

If Austro-Hungary had gone in hard and fast with a surprise attack into Serbia within days of the assassination, a conference would have been called among the powers – much as happened after the first and second Moroccan crises (1905 and 1911) or the two Balkan wars (1912 and 1913) – to sort the problem out, probably force Serbia to pay reparations, and defuse tensions among the powers.

So you could argue that it was the byzantine and elephantine bureaucracy of the unwieldy Austro-Hungarian state which caused the cataclysmic conflict which defined the entire 20th century.

This view gives edge to the reading of a novel like Robert Musil’s The Man Without Qualities with its sustained satire on the pompous ineffectiveness of the Austrian administration. Maybe not so funny after all…


Civilised Western and backward Eastern Europe

There’s a whole genre of books devoted to explaining ‘the Rise of the West’ i.e. how Western empires ended up by the early twentieth century ruling a lot of the rest of the world. Harder to find are books which investigate the simpler question: Why was Western Europe relatively ‘civilised’ whereas regimes got steadily more repressive, undemocratic and authoritarian the further East across Europe you travelled. Kershaw’s book suggests some answers.

1. Western Europe was more ethnically homogeneous than central or Eastern Europe. England, Scotland, Wales, Ireland, France, Belgium, the Netherlands, Denmark, Norway, Sweden – these were populated by homogeneous populations of people identifying with the nation, with only tiny, insignificant minorities (Belgium is the exception which proves this rule, with low-lying conflict between the Flemings and the Walloons). Therefore, one of the key triggers of post-war social tension – ethnically jumbled populations with conflicting claims – simply didn’t exist in Western Europe..

A notable exception was Spain where two large ethnically distinct groups, the Catalans and the Basques, combined with a backward, poverty-stricken population to make ruling the country problematic, as its slide towards civil war was to highlight.

2. Nation states in the West were long established. The French could trace their nation back to Charlemagne and the British to Alfred the Great, certainly to Magna Carta in 1216. Both nations had parliaments by the 1200s. That gave them 700 years experience of evolving laws and customs and strategies to manage social conflict. Compare and contrast with Germany, which was only unified in 1871 and whose experiments with self-governance over the next 70 years were not, shall we say, particularly successful. It was only after the British and Americans taught the Germans how to run a modern democracy in the post-war occupation that they finally got it right. Or compare with any of the ‘successor’ states to the collapsed empires – Hungary, Yugoslavia, Poland, which had barely any experience managing themselves. Spain, though it had existed as a political entity since the Unification of the 1490s, had only just ceased to be a monarchy. Only in 1931 did they expel their king and declare themselves a republic.

So all these nations or administrations had very shallow roots and little experience of self-government.

To put the same thing another way, Kershaw explains that in Western European countries (and the USA) the state had, over time shaped the nation – the institutions of the state had created a national consciousness which identified with these institutions. The institutions of state had become part of the populations sense of nationhood, for example, in Britain, the Queen, the Houses of Parliament, Black Rod, the Leader of the Opposition and so on.

It was the opposite in the new nations of central and eastern Europe. Here ethnically purist nationalisms predated any idea of what a nation was, and the new states were created in the name of ethnically limited nations: Poland for the Poles, Hungary for the Hungarians and so on. The precise political form the new states took was secondary; the aim was to promote the nation.

Thus the institutions of the new democratic states were mostly new and, as they proved themselves incapable of managing the political and economic crises of the 1930s, broad sections of the population had no qualms about overthrowing these institutions and replacing them with different ones. They didn’t have the national identification with Queen and Parliament or President and Congress that the British and Americans have. So they got rid of them and tried something new, which turned out almost always to be rule by the army or authoritarian figures.

Thus in the USA or Britain, most people thought of politics as a simple choice between Labour or Tory, or Republican or Democrat. Most people accepted ‘democracy’ and few people thought about overthrowing it. But the democratic state was such a new invention in the ten new countries of post-war Europe that plenty of politicians, intellectuals and activists could easily imagine overthrowing and replacing it with a different model more appropriate to the times, and almost always more authoritarian.

3. The further East you went, the less industrialised, the less ‘developed’ i.e. the more ‘backward’ countries became. It appears to have been a simple gradient, a line you could draw on a graph. In Britain at the end of the First World War only 10% of the working population worked on the land whereas 72% of the Romanians worked on the land. Rural workers tended to be illiterate and easy to sway towards simplistic, nationalistic regimes in a way the highly educated population of, say, Britain, would have found laughable. Thus Oswald Mosley’s high-profile British Union of Fascists caused well-publicised public disorders, but never had more than 50,000 members, far fewer than the National Trust or the Women’s Institute.

Of course the most easterly European nation was Russia, which – following the West-East rule:

  • had the highest proportion – 80% – of illiterate peasants
  • no tradition of elective democracy – the Tsar only set up a sort of parliament, the Duma, in 1905, but he and the ruling classes made sure it had no power
  • few if any of the institutions of civic society
  • and a ‘culture of violence, brutality and scant regard for human life’ (p.113) as my reviews of some of its classic fiction tend to confirm (Dr Zhivago, Tales From the Don, Red Cavalry, One Day In the Life of Ivan Denisovich)

The weakness of inter-war democracy

Kershaw has a fascinating passage examining the post-war political systems of every country in Europe (pages 123 to 133) which shows exactly why ‘democracy’ had such thin roots. Later on, a similar survey explains why these weak democracies almost all collapsed into authoritarian regimes by the time of, or during the second war (pages 183 to 192). European democratic systems during this period:

1. Used electoral voting systems which encouraged weak government. Many used variations of proportional representation, which may, on the one hand, have led to general assemblies which were accurate reflections of national views, but also led to weak governments which followed each other with bewildering speed:

  • Spain had 34 governments between 1902 and 1923
  • Portugal 45 administrations between 1910 and 1926
  • Yugoslavia had 45 political parties
  • Italy had 6 changes of government between 1919 and 1922
  • France had six different governments in just over a year, April 1925 to July 1926

2. All this disillusioned much of the population with their mixture of incompetence, endless squabbling, corruption, all too often giving the sense that politicians put party interest above national interest. This allowed right-wing extremists to tar all democratic politicians with neglecting The Nation, even accusations of treason.

3. This created what Kershaw calls a ‘political space’ in the newly-created countries – or countries with new political systems – into which broad sections of the populations were all-too-ready to let a Strong Man step and run the country properly:

  • Admiral Miklos Horthy in Hungary in 1920
  • Mussolini in Italy in 1922
  • General Primo de Rivera in Spain 1923
  • in Albania Ahmed Zogu seized power in 1924 and declared himself King Zog
  • General Pilsudski took control in Poland 1926
  • General Gomes de Costa took power in Portugal in 1926

On the eve of the Second World War only about eleven countries in Europe were functioning democracies and they were all located in the north and the west – Britain, Ireland, France, Switzerland, Belgium, the Netherlands, Denmark, Norway, Sweden, Finland and tiny Iceland; whereas about 60% of Europe lived in 16 countries under repressive, authoritarian rule with curtailed civil rights and minorities facing discrimination and persecution: in the South, Spain, Portugal, Italy and Greece; in the East, Hungary, Slovakia, Romania, Bulgaria, Albania, Yugoslavia, Poland, Lithuania, Latvia, Estonia; and slap-bang in the middle, the largest country in Europe, the nation that set the tone, Germany.


What is fascism and how does it take hold?

Kershaw is best known as a historian of Hitler and the Nazis. You can feel the depth of his knowledge when he comes to describe the situation in Germany after the First World War, during the boom years of the mid-1920s, during the Depression (1929 to 1933), and as he explains the reason for the Nazis’ appeal and rise in each of these periods.

All too often histories of the Nazis focus so exclusively on the uniqueness of the German context that the reader is hard-pressed to draw broader conclusions. An excellent thing about this book is that it is a conscious attempt to cover the history of all of Europe, so that in each of the micro-periods it’s divided into, Kershaw goes out of his way to explain the situation in most if not all of Europe’s 30 or so countries; how, for example, the onset of the Depression affected not only Britain, France and Germany (which you always get in the standard histories) but countries right across Europe, from Spain to Greece, Norway to Portugal.

This proves extremely useful when he gets to the rise of the Nazis and their successful seizure of power (Hitler became Chancellor of Germany in January 1933 and within 6 months had crushed all other rival sources of power, all other political parties, the parliament, trades unions, universities, professions, every aspect of a modern state had either been Nazified or abolished).

It’s useful because after explaining all this, he goes on to draw general conclusions, to define what Fascism is, to ask Why Fascism succeeded in Italy and Germany and Why Fascism failed everywhere else. This has all kinds of benefits; one is it allows him to draw a distinction between regimes which were right-wing and authoritarian but not actually Fascist, explanations which we can apply to our contemporary situation in 2024.

1. What is Fascism?

Kershaw says that trying to define Fascism is like trying to nail jelly to a wall because its core attribute is hyper-nationalism i.e. glorification of the nation with its special language and history and traditions – and the precise details of each nation’s history and culture will vary according to circumstances.

Thus an attempt to hold a pan-Fascist Congress in Geneva in 1934 failed because a) Germany didn’t bother to turn up and b) the other delegates couldn’t agree joint plans of action.

These caveats notwithstanding, Kershaw says Fascism includes:

  • hyper-nationalist emphasis on the unity of an integral nation which gains its identity from the cleansing of all who don’t belong – foreigners, ethnic minorities, undesirables
  • racial exclusiveness (though not necessarily biological racism of the Nazi type) with an insistence on the special, unique and superior quality of the nation
  • radical, violent commitment to the complete destruction of political enemies – communists, liberals, democrats, sometimes even conservatives
  • emphasis on militarism and manliness, usually involving paramilitary organisations, linked to worship of war as cleansing, purifying the nation etc
  • belief in authoritarian leadership

Some also had irredentist goals i.e. reclaiming lost territory. Some were anti-capitalist, reorganising economies along corporatist lines, abolishing trade unions and directing the economy through corporations of industries.

All these elements are not unique to fascist rule. They can be present in authoritarian, right-wing governments which want to overthrow or dismantle the existing state and replace it with nationalist, authoritarian rule. What distinguishes Fascism is its insistence on total commitment to bend the collective will of the entire population to the creation of an entirely new nation, expressed in ideas like the New Man, New Society.

Most right-wing authoritarian regimes (like all the South American dictatorships of the 1970s) essentially want to conserve the existing social order, and simply eliminate the left-communist, union elements which threaten it. Fascism goes much further. Fascism is a revolutionary movement because it seeks to sweep awaythe existing order and replace it with a new, totally unified society which will produce New Human Beings, a higher form of people who express the quintessence of the Nation and its epic national qualities.

2. Why does Fascism succeed?

1. Elites lose faith in, and control of, democracy The most important factor in the rise of Fascism – of the extreme, radical Right – is whether the forces of conservatism – business, military, financial and social elites – believe they can get their way through the existing political and social order, or not. If these powers in society retain the belief they can work through the existing system they will support it. Only when they have completely lost faith in the existing system, or believe they have lost the ability to control it, will the elites help to, or acquiesce in, overthrowing it.

In this interpretation, the key to avoiding Fascism is ensuring that all or most elements of these powerful elites believe the existing (parliamentary, democratic) system is the best mechanism for getting their way, or some of it. Only when the existing system has been completely discredited, and the elites feel they are losing control of it and look around for alternatives, does the space open up for radical political change.

Rule 1: Keep the ruling elites invested in the parliamentary system.

2. Fascists play up the threat of communism (and atheism) The second factor is the threat of communism as it affects two sectors of society, the elites and the middle classes.

The realistic prospect of a communist regime coming to power and implementing real communist policies (nationalising all industries, confiscating private property) obviously threatens the interests of the business, economic, class elites. If these interests feel that the existing parliamentary system really is going to allow hard-core Socialist or communist governments to administer Socialist policies, then they will intervene to prevent it.

But communism doesn’t just threaten the elite. It also directly threatens the jobs and livelihoods and cultural capital of a large part of the population, the so-called middle classes, which covers a wide range from the professions (doctors, lawyers) at the top through small businessmen, shopkeepers, small craftsmen and artisans and so on.

Historically, the majority of Fascist supporters have not been from the aristocracy or elites (who often look down on fascist vulgarity) but from the threatened and pressurised middle and lower-middle classes. The elites will have a large number of the population on their side if these people, too, feel threatened by radical socialist policies, not only by their economic policies but by their attacks on traditional culture and values, as progressive in our time have mounted a sustained attack on traditional beliefs (around family, gender, racial guilt etc).

Spain 1936 is an example where the newly elected, aggressively socialist government threatened not only the property and livelihoods of the big landowners and big business but a wide tranche of the middle classes, petit-bourgeoisie and so on. They also directly threatened the Catholic church and all its values, patriarchy, the traditional family, the sanctity of marriage and so on, not having calculated how many traditionalists and believers this would antagonise. They created, in other words, an impressively powerful coalition of enemies.

Kershaw has a section specifically addressing the role of the Protestant churches and the Catholic church during the crisis years of the 1930s and the war. What comes over loud and clear is that the Pope and the Catholic Church, although horrified by the Nazis, thought the communists would be even worse.

Same in Spain. It’s well known that Hitler and Mussolini gave material aid to General Franco, flying his troops in from their garrisons in Africa and bombing Republican strongholds. Less well-known that Britain and France, after some hesitation, decided to adopt a policy of strict neutrality.

Rule 2: Avoid the threat of genuinely socialist, let alone communist, policies. This won’t lead to socialist policies, it will trigger the fervent opposition of the majority of the population.

3. Widespread grievances, specially about lost wars or lost land Political parties don’t exist in a vacuum, they need supporters. Voters, populations, peoples don’t migrate to extreme parties without reason. Almost always it is because they feel threatened by loss or are aggrieved because they already have lost important aspects of their lives (jobs, money, status).

A very large number of people in Weimar Germany felt they stood to lose, or already had lost, jobs or status. Classic Nazi members were white-collar workers, small businessmen, former army officers or NCOs, shopkeepers, small craftsmen, farmers, a huge raft of people who had suffered monetary loss under the economic crisis, or loss of status (ex-army officers, unemployed white-collar workers).

The entire German nation was united by a sense of grievance at the unfair provisions of the Treaty of Versailles, the loss of large parts of territory and the punitive reparations.

The Nazis played on the widespread grievances of disparate sectors of the population and claimed to speak for them against a corrupt system which they promised they would sweep away, restoring everyone’s losses (of jobs and status), and restoring the losses of the entire nation.

Rule 3: Don’t give people and peoples long-running grievances.

4. National pride and national enemies The easiest way to address people’s grievances is to bundle them up into all-encompassing calls for a revival of the nation. Pretty much all Germans felt humiliated by the terms of the Treaty of Versailles, so it wasn’t rocket science for the Nazis to make one of the main planks a call for National Revival and throwing off national humiliation.

And the easiest way to rally national pride, national revival, national rebirth, is to identify some kind of internal enemy who stands in the way. For the Nazis it was their mad irrational hatred of Jews (who, it is always shocking to recall, made up just 0.76% of the German population). Around the same time Stalin was uniting the mass population behind him by attacking ‘kulaks’, ‘saboteurs’ etc. All authoritarian regimes are quick to identify enemies and rally the majority of the population against them.

It’s tricky because calls for national revival are an extremely common tactic of all politicians, and many people are patriotic in a relatively harmless way. It obviously becomes toxic when it becomes mixed with calls to defeat ‘enemies’, either internal or external. ‘Make America Great Again’ is fine in itself, until you start blaming the Mexicans or the Chinese for the fact that it isn’t, currently, great. Or the Jews. Or the Liberals or the Socialists etc.

Rule 4: Be wary of calls to national pride, nationalism and national revival which rely on demonising an ‘enemy’.

5. Economic crisis Implicit in the above is the context of the economic or social situation becoming so extreme and dire that a) the large percentage of the population cease to have faith in the system b) parties of the extreme Left or extreme Right can come into existence, get a purchase on the population, and get into the political system.

Rule 5: Avoid extreme economic or social failure.

6. Unstable political systems Political systems like proportional representation, which cater to every political element in a society, allow the proliferation of small, often extreme parties. Once established, extreme parties have the potential to grow quickly and challenge the status quo. This is what the Nazis did in Germany.

This is less likely in ‘mature’ democracies with winner-takes-all systems like Britain and the USA. Our systems are dominated by two main parties, which are themselves flexible and changing coalitions of interests, which ensure that most views have a political ‘home’ and give a broad spectrum of beliefs at least the possibility of seeing their views and policies implemented.

Even in a stable democracy like Britain’s, it is still possible for new parties to erupt and threaten the status quo if the social movement/mood they reflect is powerful enough. This is what UKIP did to the British political system in the lead-up to the Brexit Referendum. What Boris Johnson then did was in line with the long tradition of mature Western democracies, he incorporated most of UKIP’s policies (‘Get Brexit Done’) into one of the two mainstream parties (the Conservatives) thus drawing its teeth, neutralising it, and maintaining the stability of the two-party system. If it resulted in the Conservatives moving to the right that in fact reflects the wishes of a large part of the UK population who voted for Brexit and voted for Boris.

Mature democracies incorporate and neutralise radical elements. Immature democracies allow radical elements to establish themselves and attract support.

Rule 6: Incorporate potentially disruptive movements into the existing system – don’t keep them outside to become a focal point for destabilisation.

Kershaw summarises:

Fascism’s triumph depended upon the complete discrediting of state authority, weak political elites who could no longer ensure that a system would operate in their interests, the fragmentation of party politics, and the freedom to build a movement that promised a radical alternative. (p.232)

3. The difference between fascism and authoritarianism

Authoritarianism – authoritarian dictatorships – generally want to keep things as they are or turn the clock back. They all share a loathing and fear of socialism or communism not only because it’s a direct threat to their wealth and power but because it threatens change, threatens to sweep away old values and traditions. Authoritarians want to save the nation by preserving its (conservative) traditions from change.

Fascism, on the contrary, is a revolutionary and dynamic ideology which seeks to sweep away time-honoured and conservative institutions. It seeks a comprehensive rebirth of the nation, freed from the shackles of the past, liberated to fulfil its historic destiny (power, land, international respect), but also to create New People in a New Society.

Thus Kershaw is at pains to point out that, although most European nations became dictatorships on the brink of or during the Second World War – most of these were not fascist. They were military dictatorships first and foremost, which may have used this or that aspect of ‘fascist’ ideology or trappings as suited them, but without the fundamental fascist attribute of wanting to transform society.

  • When General Ioannis Metaxis established his dictatorship in Greece in 1936, his avowed intention was to save the nation from communism, and he tried to set up ‘fascist’ organisations but failed to secure anything like the total social control of a Hitler or Mussolini.
  • When General Edward Smigly-Ridz took control of Poland in 1937 as ‘Leader of the Nation’, the country became more nationalistic and more antisemitic but ‘there was nothing dynamic about this form of authoritarianism. No major attempt was made to mobilise the population. The regime was content to control the society. It had no ambitions to change it’ (p.262).
  • Even General Franco, after his military coup of July 1936, took a year to sort out the political aspects of what was essentially a military project. He co-opted the ideology of the banned Falange Party and coerced all the other right-wing organisations into joining it (p.240), but the party was only ever a political aspect of what remained a military rule. This was the polar opposite Germany, where a fanatically organised, civilian political party controlled the military as just one of the many levers of its total control over society.

Another fairly obvious difference is that some of these authoritarian regimes locked up fascists as well as communists, socialist, liberals, journalists etc. For example, the Polish and Portuguese dictatorships (pages 262 and 264) or Admiral Horthy’s authoritarian regime in Hungary, which banned the genuinely fascist Hungarian National Socialist Party and imprisoned its leader, Ferenc Szálasi (p.263).

In other words, for many authoritarian dictatorships, real hard-core fascism was just one more subversive or disruptive element which needed to be controlled.

One way of thinking about this is the contrast between merely authoritarian regimes and totalitarian regimes. Totalitarian regimes want your soul as well as your body, your mind as well as your vote. They insist on total control of every aspect of their citizens lives in order to create a new type of human being.

Everything within the state, nothing outside the state, nothing against the state. (Mussolini)

Another way of thinking about the difference between authoritarian dictatorships and genuinely fascist regimes is that none of the dictatorships threatened the peace of Europe – the Western democracies didn’t lose any sleep about the foreign policy of Hungary, Bulgaria, Poland, Portugal. Even Spain, whose drawn-out civil war was violent and traumatic, never threatened to spill beyond its borders, never threatened the peace of Europe.

Unlike the irredentist and imperialist ambitions of the true fascist regimes, Italy and, most of all, Germany.


The rise of the Right and collapse of the Left in the 1930s

Putting the usual culprits Italy and Germany in the context of the wider, in fact of the complete European scene, brings out a fact I had never fully grasped before.

I suppose I knew that the 1930s were the era of The Dictator – although Kershaw’s review of every dictatorship in Europe really rams this fact home. The deeper point is that the catastrophic economic collapse of the early 1930s, which devastated nations, threw millions out of work, and led many to think capitalism was failing – did not produce a shift to the Left, in favour of thinkers and politicians who’d spent a lifetime criticising capitalism and supporting workers movements – it resulted, all across Europe, in a seismic shift to the Right.

The 1930s was the decade of the failure of the Left.

Why? Because despite its appeal to the kind of intellectuals whose works survive and are studied to this day, for the majority of the population the Left, in either its socialist or communist form, threatened the interests of:

  • most of the ruling class
  • most of the middle class
  • most if not all of the peasants – some may have heard rumours about Stalin’s forced collectivisation in Soviet Russia, all knew that the Left wanted to destroy the Church and traditional religion
  • even a portion of the skilled working class who stood to lose their perks and privileges
  • not to mention the large number of criminals and dossers who are generally left out of sociological calculations, the kind of people who fill the pages of novels like Alfred Döblin’s Berlin Alexanderplatz

In other words, the hard, radical Left always represents a minority of a society, and is always opposed by a majority in that society.

Which makes it all the more striking that such a disproportionate majority of the intellectuals of many of these societies moved to the Left. Kershaw has a chapter giving a tourist’s-eye view of the ‘intellectual life’ of Europe in the 1930s and 40s (which jumps around superficially, as historians’ quick compliance with the need to mention something about ‘culture’ so often do) – but the general drift is that from Gramsci through Orwell, Sartre to the Frankfurt School, the majority of Europe’s significant intellectuals took a left-wing, often out-and-out communist, view of the continent’s problems.

In other words, a high proportion of the intellectual class of Europe was profoundly out of step with the majority of their populations.

That’s one rather crude interpretation, anyway. The deeper reasons for the shift to the Right bear investigating and pondering. A deep analysis would give insights into why, in our time, years of austerity, uncertainty and economic stagnation since the 2008 Crash have resulted not in a mass outpouring of socialist idealism but, once again, led to the rise of right-wing leaders around the world. At the same time the intellectual and academic classes remain securely embedded in their progressive and left-wing ghettos (universities), out of touch with the populations they claim to interpret, and blankly incredulous of the leaders who keep getting elected (Trump, Johnson).

To return to the period under consideration, Germany’s dynamic Nazi ideology is in fact the exception that proves the rule to most of Europe during the period. So much ink has been spilt about Hitler and the Nazis but they were the product of a very distinctive set of circumstances – to take two of them, the fact that they were in Europe’s largest and most powerful nation, and that the entire nation felt huge grievance over the Versailles Treaty.

Focusing so much on bloody Hitler and his Nazi Party, whose historical situation was unique and so whose precise brand of turbo-charged Fascism is never going to recur, has distracted historians from the much more practical task of analysing the reasons for the rise of right-wing authoritarian regimes in general – which do recur with worrying regularity, which were widespread during the 1930s and 40s, which dominated Latin America and southern Europe in my boyhood (Portugal, Spain, Greece and Turkey all had military dictatorships in the 1970s), and which people worry are now reappearing in the guise of various ‘populist’ leaders.

Historians’ focus on one unique event (the Nazis) is, in my opinion, a distraction from analysing and thinking about how to prevent the far more common (almost mundane) phenomenon of military coups and authoritarian dictatorships.

The accidental rise of Adolf Hitler

As anybody who’s read about the period knows, Hitler didn’t storm to power, he was appointed by political elites who thought they could manipulate and control him to get their way. They did so because in late 1932 the Nazis had secured the largest share of the election vote and so had to be included in whatever government was set up – but, when they finally decided to appoint the vulgar little corporal Chancellor, the behind-the-scenes wheeler-dealers made sure to pack Hitler’s ‘cabinet’ with members of other parties. They thought that would moderate his policies. None of them had any idea how utterly ruthless Hitler would turn out to be in eliminating all these restraints on his power.

So possibly the key fact about Hitler’s rise to power is that it was the result of a mistake in political calculation by Germany’s political elite which had, by late 1932, lost all confidence in the ability of Weimar parliamentary democracy to deal with the country’s severe economic crisis.


Conclusions

Avoiding Fascism

What this analysis suggests is that avoiding Fascism is nothing to do with the Left-wing obsession with promoting workers rights, women’s rights, minority rights and so on. It involves ensuring that the powerful economic, social and military elites of a country continue to have faith in some form of parliamentary democracy as the best mechanism of protecting their interests.

Any political moves which threaten or jeopardise their interests, in effect, open the door to right-wing coups and worse.

Of course you probably require a number of other factors and preconditions, at the very least a) a political culture which accepts or has a tradition of coups, such as Spain’s with its long tradition of pronunciamentos, and b) a really severe economic or social crisis which the parliamentary system manifestly fails to manage.

Avoiding Europe

If you were American or Chinese or anyone looking at Europe from the outside it would be hard to avoid the conclusions that a) Europe is incapable of governing itself, and b) Europe is the most savage, bestial continent on earth.

For all their instability, nothing on the scale of either the First or Second World Wars took place in Latin America, Africa or the Indian sub-continent.

One way of looking at the Cold War is that, at the same time as the Soviet Union acquired a deep buffer zone to protect its western border (i.e. the Eastern Bloc countries) it was also taking control of the very region which contained the most ethnically mixed populations, had shown the most political instability, had been the location of terrible ethnic cleansing and enormous deaths.

In a sense the Soviet occupation of Eastern Europe liberated Western Europe from the burden dragging at its heel and, along with massive American financial and military aid, freed it (Western Europe) for the 30 years of economic growth and prosperity which followed.

It was Cecil Rhodes who made a speech in which he told his audience to remember that they were English and so had won first prize in the lottery of life. Obviously, at the time he was referring to our membership of the biggest empire the world had ever seen – but reading accounts of the twentieth century like this give the idea a whole new meaning.

Put simply, being born in England in the twentieth century meant you weren’t born on the continent of Europe which, as Kershaw vividly emphasises, between 1939 and 1945 descended into hell, real hell, the utter collapse of civilisation, mass slaughter, death camps, mass imprisonment and torture, gas chambers, the endless rape and murder of civilians, displacement and starvation.

In the entire catalogue of destruction, devastation and misery that made up the Second World War, the murder of Europe’s Jews was the lowest point of mankind’s descent into the abyss of inhumanity. The fires of the death-camp crematoria were almost literally the physical manifestation of hell on earth. (p.369)

Both my parents lived through the war as children, experiencing the Blitz and then the V-bombs, which wasn’t pleasant. But nonetheless they both had the immeasurable good fortune not to have been born on the Continent of Atrocity, and in the terrible middle years of the 20th century, that really was like winning a prize in the lottery of life.

Understanding Europe

Which leads to a final thought, which I’ll keep brief: maybe it is impossible for an English person to understand Europe. We were never invaded, devastated, forced to collaborate with the conqueror, to round up and deport English Jews, to execute our own socialists and liberals, and then reduced to starvation and chaos amid the smoking ruins of our cities.

The extremity of the experiences of every other nation in continental Europe during the war years (and described by Kershaw in gruelling detail) are beyond our experience or imagining. And so we never experienced anything like the same cultural or political extremity which wartime conditions produced. In the first post-war election in France, the Communist Party won 26% of the vote, in Britain 0.4%, reflecting the two nations very different recent experiences (p.488).

The great thoughts of Gramsci, Benjamin, Horkheimer, Adorno, Sartre and so on have dazzled generations of British students but bear no relationship at all to the history, culture and politics of the UK and its population. Which is why all those humanities students, drilled in their Benjamin and Lukacs, who voted for Jeremy Corbyn, helped him lead Labour to its most crushing electoral defeat in 50 years.

Brexit

It also explains something about Brexit. The ideal of a European Union has a real meaning for hundreds of millions of Europeans, raised for generations to believe it is better to be politically and economically united than to fight each other to the death as their grand-parents and great-grand-parents did.

But Britain really was an exception to the history of this terrible period, and that ‘exceptionialism’, for better or worse, was, during the period Kershaw describes, and obviously still is, a strong thread in British culture and population.

(I’m not shoehorning Brexit and ‘Europe’ into this review: the last 20 pages of Kershaw’s book explicitly discusses these issues. He describes the descent of the Iron Curtain across Europe, the continent’s division into two blocs being crystallised by the Marshall Plan, announced in June 1947. He quotes several Americans involved in co-ordinating Western Europe’s recovery from the war, not least George Marshall himself complaining that the British wanted to keep aloof from Europe, that the British wanted to benefit from a scheme designed to create an economically unified Europe ‘while at the same time maintaining the position of being not quite a European country’ – quoted page 516.)

I’m not approving or disapproving of Brexit, just pointing out that a book like this, which doesn’t hold back when it comes to describing the terror, murder, torture, holocausts, purges, massacres, reprisals, ethnic cleansing, mass deportations, executions and rapes which took place all across continental Europe during these years, can’t help but make you reflect how lucky we were to escape almost all of it, and how the cultural and political consequences of that very real ‘exceptional’ destiny have shaped our politics right down to the present.

Random facts

The books is full of hundreds of facts, figures and anecdotes. A few grabbed my attention:

In Britain just short of 70,000 civilians were killed by all German bombing in the entire 6-year war. In one night the firebombing of Hamburg killed some 34,000 civilians. The Hiroshima atom bomb is estimated to have killed about 66,000 people on the day, from the blast and fires, although many more died in the weeks and months that followed.

At their core, both world wars were wars between Germany and Russia. I knew the German High Command in 1914 knew they had a window of opportunity to attack Russia before its army came up to full strength, therefore they had an incentive to attack Russia while they still could. I didn’t realise the Germany High Command felt exactly the same in the late 1930s. Thus in both world wars, a – if not the – fundamental factor was the German gamble to take on Russia, and do it in a hurry.

The Irish taoiseach, Éamon de Valera, was one of a very few politicians who sent the Germans a formal note of condolence on the death of Adolf Hitler, 30 April 1945 (p.387).

Hitler loved Disney movies. He was delighted when Goebbels gave him 18 Mickey Mouse cartoons for Christmas 1937 (p.465).

The Venice Film Festival was founded in 1932 in Mussolini’s Italy. Winners of Best Italian Film and Best Foreign Film were awarded ‘Mussolini Cups’ (p.466). I think they should revive that tradition.


Credit

To Hell and Back: Europe 1914 to 1939 by Ian Kershaw was published by Allen Lane in 2015. All references are to the Penguin paperback edition.

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Between the wars

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The Second World War

The Holocaust

After the Second World War

Savage Continent: Europe in the Aftermath of World War II by Keith Lowe

At Powayen near Königsberg, for example, the bodies of dead women were strewn everywhere: they had been raped and then brutally killed with bayonets or rifle butt blows to the head. Four women here had been stripped naked, tied to the back of a Soviet tank and dragged to their deaths. In Gross Heydekrug a woman was crucified on the altar cross of the local church, with two German soldiers similarly strung up on either side. More crucifixions occurred in other villages, where women were raped and then nailed to barn doors. At Metgethen it was not only women but children who were killed and mutilated: according to the German captain who examined their corpses, ‘Most of the children had been killed by a blow to the head with a blunt instrument,’ but ‘some had numerous bayonet wounds to their tiny bodies.’ (p.75)

No summary can really do justice to the cumulatively devastating effect of reading the hundreds and hundreds of vignettes like this which Keith Lowe has assembled in his excoriating book about the moral, economic, social and psychological collapse of an entire continent into bottomless savagery and barbarism at the end of the Second World War.

Savage continent

There are countless books about the origins of the Second World War – histories of the alliances and invasions, biographies of Hitler and Mussolini, cultural studies of the 1930s, blah blah blah- but comparatively few about how the war ended or its long-drawn-out aftermath. This book sets out to fill that gap and is a fascinating, well written, and traumatising account which aims to cover every element of the catastrophe.

And it really was a catastrophe beyond comprehension. The book starts with hard-to-grasp facts about the numbers of people killed, soldiers and civilians, before going on to describe the physical destruction which touched every corner of the continent.

Death

Up to 40 million people died in the Second World War, an estimated 27 million of them Russians. About a third of all women born in the 1930s never married because there were no men – just a huge gap where all those dead men should have been.

Every schoolchild is taught that around 6 million Jews were exterminated in the Holocaust, but the scale of other losses were comparable: Germany lost an estimated 4.5 million soldiers and 1.5 million civilians, roughly the same number. Poland also lost about 6 million dead (including nearly 2 million Jews); Ukraine between 7 and 8 million killed, a fifth of the country’s population. A quarter of Belarusians died. By 1945 huge areas of the East were nothing but smoking rubble and ruined fields and landscapes emptied of human beings.

Destruction

Hitler lost patience with the Poles after the Warsaw Rising and ordered the city to be razed to the ground. In the event some 93% of buildings were destroyed, along with the National Archive, Financial Archive the Municipal Archive, all libraries, art galleries and museums. Factor in Hitler and Stalin’s joint efforts to wipe out the entire professional class of Poland and the mass murder of all its army officers at Katyn, and it’s a surprise Poland still exists.

Coventry was devastated as was London, and most German cities were severely damaged – though few as thoroughly as Dresden or Hamburg, where the notorious fire storm bombing killed some 40,000 in one night. About a fifth of all German living space was destroyed. Some 20 million Germans were rendered homeless.

Maybe 70,000 villages across Russia were destroyed along with their entire rural infrastructure. Some 32,000 Russian factories were destroyed. In Hungary, the Germans flooded or destroyed every single mine. In Holland, the Germans deliberately opened the dykes that kept out the sea and flooded half a million acres of land. From one end of the continent to the other, the scale of the conscious and deliberate destruction of all signs of civilisation is breath-taking. Primo Levi is quoted as saying, as he travelled across postwar Europe back to Italy, that there was something supernatural, superhuman, about the scale of the devastation the Germans had unleashed.

The more you read of villages, towns and landscapes obliterated, and historic towns razed to the ground, the more you realise that we latecomers live amidst the ruins of a once great civilisation. How did we ever survive?

Four parts

The book is divided into four big parts, each of which contains 6 or 7 sections. The quickest way to convey the breadth of subject matter is simply to list them.

  1. The Legacy of War – Physical destruction. Absence. Displacement. Famine. Moral destruction. Hope. Landscape of Chaos.
  2. Vengeance – The thirst for blood. The camps liberated. Vengeance restrained: slave labourers. German prisoners of war. Vengeance unrestrained: Eastern Europe. The enemy within. Revenge on women and children. The purpose of vengeance.
  3. Ethnic cleansing – Wartime choices. The Jewish flight. The ethnic cleansing of Ukraine and Poland. The expulsion of the Germans. Europe in microcosm: Yugoslavia. Western tolerance, Eastern intolerance.
  4. Civil war – Wars within wars. Political violence in France and Italy. The Greek civil war. Cuckoo in the nest: communism in Romania. The subjugation of Eastern Europe. The resistance of the ‘forest brothers’. The Cold War mirror.

Some themes

The subject matter, the scale of the disaster, is too big to grapple with or try to summarise. Lowe’s book itself is only a summary, a flying overview of a vast and terrifying continent of savagery, peppered with just a tiny sample of anecdotes describing the endless torture, rape, ethnic cleansing, anti-Semitism, persecution, murder and violence which was unleashed across Europe.

Some of the thoughts or ideas struck me more than others:

The myth of national unity

After the liberation the whole continent began constructing myths of unity in adversity. (p.196)

After the war every country wanted to think well of itself. France is the most glaring example. In all his broadcasts General de Gaulle emphasised that La France was united in its fight against Fascism, the spirit of gloire and liberté etc etc was shared by all good Frenchmen. This ignored the fact that France, of course, enjoyed a right-wing government which enthusiastically co-operated with the Nazis from 1940 onwards, dutifully rounded up French Jews and shipped them off to death camps, helped by collaborators at every level of French society.

De Gaulle’s success was that during the war and, especially, after the Liberation, he helped the French gloss over this shameful fact, and to promote the myth of the heroic Resistance. There were a lot of French resistance fighters (around 100,000), but the figure went up fourfold once the Allies landed and victory became certain (p.168). In later years almost every Frenchman turned out to have helped the Resistance in one way or another.

But the wish to gloss over inconvenient truths wasn’t particularly French. In Yugoslavia Marshal Tito appealed to the spirit of unity and brotherhood in an attempt to unite the fractious factions of his made-up country. Stalin’s speeches invoked a united Russian people, and so on.

Reading about the foreign comparisons shed light on the strongly patriotic writings and especially movies of my own country, England, during and after the war, and made me realise that the national pride evinced in all those classic war movies was just the local expression of a feeling which nations all across Europe wanted to feel, and allowed themselves to feel, with a greater or lesser distorting of the truth.

Victimhood

As a reader of modern newspapers, it’s often easy to think that modern 21st century society is made up entirely of victims – black victims of racism, Muslim victims of Islamophobia, women victims of sexism, LBGT victims of prejudice, and so on and so on. Even bankers felt persecuted after the 2008 crash, it’s time to stop blaming us for everything, the head of Barclays whined. Everyone in the modern world seems quick to have a grievance, a permanent readiness to feel hard-done-by or unfairly treated.

It is very interesting to discover that this is not a new phenomenon – to read Lowe’s examples of the way entire countries, and groups within countries, competed in the aftermath of the war to appear the bigger victims.

It is an eye-opener to learn that – after the hammering their cities took from Allied bombers, and then especially after the forced relocation of millions of ethnic Germans from the surrounding countries into the borders of a reduced Germany, combined with the industrial raping of German women by the invading Red Army – that a lot of Germans managed to present themselves as the victims of the Second World War. ‘We are only civilians. We never shot anyone’ etc. They never really supported that crazy Hitler and his stupid Nazi party.

Similarly, many of the collaborators, the police and militias who co-operated with the occupying Germans in countries all across Europe, later, after the Liberation, were themselves subject to attacks or arrest and trial. This led many to work up a sense of grievance that they were the ones who were the true victims. They had only been obeying orders. If they hadn’t done it someone else would have. And by sacrificing themselves, they managed to restrain the wilder savagery of the Nazis. And so on and so on.

Thus Lowe points out how right-wing French historians and politicians have exaggerated the massacres of collaborators carried out by the Resistance immediately following the Liberation, claiming they indiscriminately murdered 100,000 loyal, noble, patriotic French men and women.

Similarly, modern right-wing forces in Italy where partisans and collaborators openly fought after the Liberation, claim that the (generally communist) partisans killed up to 300,000 (in this version of the story, heroic and patriotic) collaborators. In both cases history is twisted to exonerate those who collaborated with the Germans, and to create a permanent sense of grievance which right-wing politicians can still appeal to, in our time.

Rape

On a mass, on an industrial, scale. All sides committed rape but it was the Russian army, invading west into Germany, which wins first prize. As many as two million German women were raped by Red Army soldiers, but it’s the number of times they were violated which is really sickening, with some women being raped 60 or 70 times, sometimes scores of times on the same day, during the same horrific night. Every female from eight to 80 was at risk. As many as 100,000 women were raped and raped again in Berlin alone.

We can take it as read that rape is an instrument of war and/or terror, and occurs in almost all war zones. Soldiers can justify it because a) they despise the enemy and their women b) they may die at any moment and regard sex as their due c) it is a form of psychological warfare, humiliating a nation’s menfolk for being unable to defend their women.

Lowe goes further to point out that rape seems to occur where there is a significant ethnic difference between groups – thus the Russian forces which fought across Bulgaria committed relatively few rapes because of the close cultural similarities between the countries. Whereas, in the West, several Arab battalions became well known as mass rapists, for example the Moroccan Goumier battalions, because the cultural gulf between them and European women who they despised. At least part of the atrocity, Lowe claims, due to cultural difference.

Shearing women collaborators

A surprising number of women in occupied countries fell in love with the German invaders. Lowe shocks me a little by claiming that surveys at the time and later revealed this was because they found the Germans more ‘manly’ than their own, defeated and humiliated, menfolk (p.166). Well, maybe Sylvia Plath wasn’t being ironic when she reported that ‘Every woman adores a Fascist.’

One of the features of the Liberation from German rule everywhere was the punishment not only of collaborator administrators and police, but of the women who had slept with the enemy. Lowe describes in grisly detail, and includes photos of some of the tens of thousands of women who found themselves attacked by lynch mobs who often stripped them naked, shaved all the hair off their head as a mark of ‘shame’, tarred and painted them with swastikas.

Where he adds an insight which is typical of the book, typical of its way of shedding new light in a sober, empirical way on appalling behaviour, is when he points out the psychological role these humiliations took. Many bystanders, including horrified British officers, realised that there was something medieval or even pagan about the ceremonies. The women were shaved with mock ceremony by the community barber, sometimes daubed with swastikas etc, but rarely really hurt, and never beaten or killed.

And this is because, witnesses report, the shavings had something of a festival spirit, often accompanied by heavy drinking and folk or patriotic songs. By nominating one scapegoat to bear all the sins of the community, the taunting crowds could forget their differences, bury the hatchet, and renew themselves.

Witnesses report a marked reduction in communal tension in places where the ceremony had taken place, and where shaved women could be seen in the streets. The angry, the potentially violent, could see that at least some justice had been done, goes the argument – and so more overt violence was avoided.

Weird, persecutory, grotesquely unfair? Yes – but that’s human nature. This book shows you who we are, the fierce, frightened animals which lie just beneath the thin veneer of ‘civilisation’.

Jewish restraint

No need to reprise the horrors of the Holocaust here. Dealing with the aftermath, Lowe devotes some pages to the revenge taken by camp inmates on their guards and tormentors. Generally the Allies, taken by surprise by the scale and atrocity of the camps, allowed the inmates – or the few who were well and healthy enough to do it – to take what revenge they wanted. Very often American or British supervisors gave the victims 2 or 3 days to get it out of their systems, then reimposed order.

The surprising thing (for someone who has such a low opinion of humanity as myself) is the relative restraint. Some victims and camp inmates went made with revenge. But a surprising number didn’t, and even made eloquent speeches saying they refused to lower themselves to the bestial barbarism of the Germans, epitomised by the address of Dr Zalman Grinberg to his fellow inmates of Dachau in May 1945, when he told them not to sink to the level of their German tormentors. Hard not to be moved and impressed.

There’s a fascinating description page about Abba Kovner’s ‘Avengers’, an organisation of Jews which explicitly set out to murder one German for every Jew. They massacred garrisons of German soldiers where they could, and were only just foiled in a grand plan to put poison into the drinking water of five German cities.

But by and large Lowe emphasises the restraint which Jews exercised. There’s a telling quote from the US General Lucius Clay, that the restraint of the liberated Jews and their respect for law and order were one of the most remarkable things he saw in his two years in Europe (p.89). All the more striking, given that virtually every other social group seems to have been hell-bent on some kind of revenge, revenge against collaborators which sometimes escalated into overt civil war, as in Greece (1946 to 1949), or was only just contained, either by Allied forces (as in Italy) or by the brutal crackdown of communist authorities (as in Tito’s Yugoslavia).

All the more striking given Lowe’s pages devoted to highlighting the way vicious anti-Semitism continued and even increased after the war in various countries, where civilians were by and large indifferent to the sufferings of the Jews, told them to their face it was their own fault, or explicitly blamed them for the start of the whole war (p.191).

Ethnic cleansing

Part three of the book is devoted to this subject in all its disgusting variations. 11 million Germans were forced to move, kicked out of western Poland and northern Czechoslovakia, often at short notice, often forced to march carrying all their possessions. Lowe gives harrowing details of the old and sick dying early on, then Polish or Soviet soldiers with rifles picking off the walkers, sometimes just for kicks, firing at random at anyone who was too tall or too slow, or just firing into the columns of shuffling refugees and, of course, routinely pulling any pretty woman out of the crowd and raping her, often in sight of everyone, and shooting anyone who tried to interfere. In Europe as a whole an estimated 40 million people were displaced – on the roads – at one point or another. One eyewitness said it was like the biggest antheap in history.

Many people were surprised by the ferocity of the small wars which broke out in former Yugoslavia in the 1990s, but this book makes quite clear that they were just the continuation of feuds and enmities stretching way back into the 1930s, and which flared up with particular horror all through the Second World War and well into the post-war period.

Even worse was the mass expulsion of Poles from Ukraine and Ukrainians from Poland, as Stalin and the Polish leaders each sought to ‘purify’ their lands. Defence organisations, bandits and partisans sprang up, one atrocity sparked reprisals and all sides adopted a general policy of terror i.e. not just the killing but the torture, rape, looting and destruction of completely ‘innocent’ communities.

Again and again, all across the continent, as soon as you had successfully ‘dehumanised’ your opponents, you could do what you liked with them.

In Croatia the Ustashe not only killed Serbs but also took the time to hack off the breasts of women and castrate the men. In Drama, in north-eastern Greece, Bulgarian soldiers played football with the heads of their Greek victims. In Chelmon concentration camp German guards would kill babies who survived the gas vans by splitting their heads against trees. In Königsberg Soviet soldiers tied the legs of German women to two different cars and then drove off in opposite directions, literally tearing the women in half. (p.50)

The book pullulates with examples of the most grotesque atrocities. No sadistic cruelty the human mind could devise went unexampled, uncarried-out, in this grotesque era.

Western civilisation and Eastern barbarism

One theme Lowe repeats again and again is that whatever barbarity you can think of, it was ten times, or a hundred times, worse in the East. Everything here reinforces the horror depicted in Tim Snyder’s terrifying book, Bloodlands, which gives figures for the mind-boggling scale of murders, executions, holocausts, pogroms, persecutions, and deliberate starvation which devastated the region from the Baltic states down through Poland and the Ukraine from the later 1920s until well after the war.

It is fashionable to ridicule the kind of old-fashioned English patriotism exemplified in Cecil Rhodes’ quote: ‘Remember that you are an Englishman, and have consequently won first prize in the lottery of life.’ That’s certainly silly if it’s interpreted to mean an Englishman has some innate superiority over other races. But in a context like this, bombarded with details of the atrocities almost every group on the continent carried out against everyone within reach, you realise it’s a simple statement of fact.

Britain was the only region not occupied by the Nazis or the Soviets, the only area which didn’t experience systematic terror and the creation of bandit and partisan groups outside the law, which didn’t suffer from collaborators and then experience the utter breakdown of civil society which led to civil war and mass atrocities.

To be born an Englishman in the first half of the 20th century really was a lucky fate compared to being born Polish, Ukrainian, Greek, Russian, German or Jewish.

The Iron Curtain

Partly this is because the East was closer to the monstrous Russian bear, in its even-more-brutal-than-usual Soviet incarnation. Lowe’s book gives heart-breaking accounts of how communist parties in Romania, Bulgaria, Hungary, Poland and Czechoslovakia conspired to intimidate or murder opponents, make false promises to peasants and workers, fake election results, bribe and threaten their way to key ministries and then engineer communist takeovers of power which led in a few short years to the attainment of a completely communist Eastern Europe under Stalin’s iron control.

What I didn’t know was that partisans who had learned their trade resisting Germans during the war, continued in some of these countries a heroic anti-communist resistance, pathetically hoping for intervention and liberation from the West, well past the end of the war, sometimes into the 1950s.

Apparently, the last anti-communist partisans in Lithuania weren’t completely stamped out (i.e. killed) until 1956 (p.356). Lowe describes how the memory of their stand against communism, led them to become folk heroes, subjects of songs and poems and books, and then, when the Baltic states gained independence in the 1990s, heroes of the new nations.

Nationalism

Lowe doesn’t draw out this point, but I would: Nationalism is probably the most vicious belief ever to grip the human mind. It emerged from the French Revolution and Napoleonic Wars and spawned a century in which ‘nations’ across Europe decided they needed to be ‘free’.

It was Serbian ‘nationalists’ who kicked off the Great War which led to the final collapse of Europe’s multicultural empires, and the world we find ourselves in today is still dictated by the fragmentation of these empires into so-called ‘nations’, each one of which wants to represent one ‘national’ spirit, one language, one religion, one army, strong and proud etc etc.

The murdering, raping, torturing, crucifying, throwing from buildings and beheadings which we see in Iraq and Syria are the long-term consequence of the fall of the Ottoman Empire in 1918 and the failure of the Allied attempts to draw lines and define new ‘nations’ in a world plagued by ‘nationalism’.

The French and British imperial authorities are routinely ridiculed for drawing neat lines on the map of the Middle East during the Great War, creating ‘nations’ which arbitrarily separated some ethnic or religious groups and just as arbitrarily pushed others together, storing up ‘trouble’ for the future.

But what lines would be better? What lines would prevent Sunni and Shia, Alawite and Sufi, Druze and Maronite, Jew and Arab, spending so much time and effort trying to murder each other in order to ‘purify’ their territory, once the poison of nationalism had taken hold – once the delusion that you should live in ‘nations’ made up of ‘your own’ people takes hold among political leaders?

Closer to the terrain described in Lowe’s book, we in the West celebrated when the East European countries threw off the shackles of communism 30 years ago. But they have experienced a steady drift to the right over the past decade, under governments which have responded to economic difficulties and geopolitical uncertainty (Islamic terrorism, the refugee crisis) with stock appeals to national unity and pride etc, swiftly followed by nationalism’s ever-present zombie twin – threats against ‘the enemy within’, against ‘subversives’, against anyone who undermines the ‘glorious values of the heroic fatherland’ etc etc, in practice against gypsies, Jews, gays, religious and ethnic minorities of any description, against anyone who can be safely bullied and persecuted.

Rassenkrieg

Reading the book made me reimagine the entire Second World War as a Race War to an extent I hadn’t previously realised. At first in Germany and then in all the countries they conquered, the Nazis compelled the entire population to carry identity cards which specified precisely which race they belonged to, and created vast bureaucracies to manage the rights and permissions of every citizen based on the complex hierarchy of racial definitions.

In Poland, for example,

a racial hierarchy was devised which put Reich Germans at the top, ethnic Germans next, then privileged  minorities such as Ukrainians, followed by Poles, gypsies and Jews.

Each group was then sub-categorised, for example Ethnic Germans broken down into Germans racially pure enough to join the Nazi Party, pure enough for Reich membership, those tainted by Polish blood, and finally Poles who could be considered German because of their appearance or way of life (p.188).

In Western Europe this fed into the rounding up of Jews and to a lesser extent gypsies (and socialists, liberals, political opponents and homosexuals). But in Eastern Europe the race basis of the war makes it lunatic. I am still reeling from reading about the Generalplan Ost whose headline intention was to exterminate some 30 million Slavs in Poland and western Russia, laying waste entire regions which could then be occupied by good Aryan farmers, who would use the remaining Slavs as slaves.

This isn’t dealt with directly in Lowe’s book. Instead he deals in detail with the political, psychological and social consequences of this way of thinking. He shows how after the war was over nationalist groups across eastern Europe blamed the Jews for much of the suffering, how anti-semitism rose, how this convinced many Jews to flee to Palestine.

But gives an extended passage describing the ethnic cleansing of Germans in Czechoslovakia but especially from Poland. Poland was also the scene of horrible civil conflict between ethnic Poles and Ukrainians in the disputed south-east part of the country, which led to terrifying, bestial atrocities. And all so Ukrainians could have a ‘Ukraine for the Ukrainians’ and the Poles could have a ‘Poland for the Poles’. Their new communist masters stood back and let them massacre each other.

The real point of Lowe’s book is that the evil of the Nazis’ obsession with Race Identity lived on long after the regime was destroyed.

The fascist obsession with racial purity, not only in those areas occupied by Germany, but elsewhere too, had a huge impact on European values. It made people aware of race in a way they never had been before. It obliged people to take sides, whether they want to or not. And, in communities which had lived side by side more or less peacefully for centuries, it made race into a problem that needed solving. (p.188)

Two years after the end of the war regions of Europe were still being racially cleansed. Thus the Slovak government not only set a bout expelling the 40,000 or so Hungarians who had settled in their country after the Germans invaded, but expelling the entire pre-war Hungarian community of some 600,000 souls in order to have a ‘final solution’ to the Hungarian Problem (p.247).

It took a while, and it happened under post-war nationalist and then communist governments, but the savage irony is that many parts of Europe really did eventually become what the Nazis had worked for – Judenfrei. And the toxin of race identity they had unleashed continued to infect the politics of entire nations for decades to come…

Conclusion

The rise of Hitler and the Nazis in Germany is such a well-worn story – both my children had to study it at school and could recite it like a fairy tale, ‘the Reichstag fire, blah blah blah’ – that it seems to me to have been almost emptied of content and relevance.

All those textbooks and documentaries didn’t stop the Bosnian Serb Army from rounding up and exterminating more than 8,000 Muslims at Srebrenica or bombarding Sarajevo, or the Hutus slaughtering 800,000 Tutsis and Hwa in Rwanda, or the inter-communal violence in post-war Iraq, or post-Gaddafi Libya, or the sudden genocidal attack of the Myanmar military against the Rohynga Muslims, and so on.

By contrast with the time-honoured clichés about the Nazis and Holocaust Memorial Day and so on, which tend to limit the threat and the lesson to a specific time and place long ago, Lowe’s judicious overview of the chaotic forces unleashed by the Second World War, and which lingered on in violence, hatred, blame and revenge for years afterwards, has much to teach us about human nature everywhere.

It is a history book but it is also a sort of compendium of the thousand and one ways humans can justify to themselves and their communities, the most inhuman bestial behaviour.

Far more than yet another tome about Krystallnacht or the Wansee Conference, Lowe’s book is a far broader study of the pathological forces at work in each and every one of us, in our communities and nations, which need to be identified and guarded against at all times, if we are to live in something like peace with each other.


Credit

Savage Continent by Keith Lowe was published by Viking in 2012. All quotes references are to the 2013 Penguin paperback edition.

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The Last Years of Austria-Hungary edited by Mark Cornwall (1989)

Volume 27 of the Exeter Studies in History series, The Last Years of Austria-Hungary, consists of seven essays.

Of the half dozen books I’ve read on the subject it is one of the most out of date, having been published in 1990. According to Amazon there is a new, updated edition but, like most academic books, I can’t really afford it, at £20, and have no access to an academic library so it remains, literally, a closed book. This old edition was free at my local library.

The Last Years of Austria-Hungary has by far the best and clearest couple of maps of the Austro-Hungarioan Empire which I’ve come across – one of the empire’s political divisions, one of its ethnic groups.

1. The Foreign Policy of the Monarchy 1908-1918 by F.R. Bridge

I found this a bit of a helter-skelter run through the countless international crises and shifting alliances.

2. The Four Austrian Censuses and their Political Consequences by Z.A.B. Zeman

Quite a technical and specialist essay focusing on the Austro-Hungarian censuses in the period before the war and what they showed about the extraordinary complexity of its ethnic mix.

It wasn’t just that there were various regions which had a dominant ethnic group and that, if you parcelled them off, had the potential to become independent nations. The real problem was that, in any one of those distinct provinces (Bohemia or Moravia, Galicia or Dalmatia) there were many sub-minorities getting in the way. Thus Bohemia might by three-fifths Czech but the German two-fifths were not a negligible minority; Galicia might be predominantly Polish and governed by a Polish aristocracy, but they ruled over a predominantly Ruthenian (or Ukrainian) peasantry. Down in the Balkans there were majority-Croat or Serbian areas, but these, too, included sizeable other minorities.

I.e. in every part of the Empire, there were fiendishly complicated intermixtures of groups and races who disagreed among themselves about what attitude to take towards independence, autonomy, union with the country across the border (be it Poland or Croatia or Serbia), and so on.

The central government didn’t have to just deal with a handful of rebellious nationalities; they had to deal with lots of nationalities who squabbled and argued and allied and fell out with each other according to complicated internal dynamics and/or foreign events (1905 Russo-Japanese war, the Empire’s 1908 annexation of Bosnia-Herzegovina etc), and were governed by fierce inter-ethnic feuds and rivalries of their own.

Any government which tried to appease the Ruthenian majority in Galicia immediately alienated the minority Polish ruling class, and vice versa.

3. Parties and Parliament: Pre-War Domestic Politics by Lothar Höbelt

This is a surprisingly readable and fascinating survey. A table at the start lists all the parties in the Vienna parliament, and I counted 23, not including the Romanians, Serbs and Zionists. No wonder the empire became literally ungovernable.

After a detailed survey of all of them (there are eleven or so nationalities and each of the bigger ones had two or three, or even four or five distinct parties, all competing among each other) Höbelt comes to the conclusion that most of the smaller parties could be corralled or bribed into supporting an administration, but the biggest single stumbling block to producing a working government was the Czechs, and a history of the politics of the last decades leading up to the fall of the Empire is a history of the policies put forward to appease them.

Still, after a thorough review of domestic events and politics, the reader is persuaded by Höbelt’s conclusion that the Hapsburg dynasty was not fated to collapse. It was certainly stumbling from crisis to crisis, but it had been doing that for decades; even during the First World War most observers thought the empire would still survive.

It was international and foreign events which brought it down, not internal weakness.

4. The Hungarian Political Scene 1908-1918 by Tibor Zsuppán (13 pages)

Zsuppán is not a great stylist. His sentences are long and complicated, his points a bit difficult to extract. Take this characteristic sentence:

The Hungarian government’s defeat over the issue of Lajos Kossuth’s citizenship in 1889 and similar events had served to strengthen hope into near-certainty, sapping the ability to govern of the Liberal Party itself (with its emphasis on the maintenance of the Ausgliech), so that by 1904 opposition parties were united in demanding that Franz Joseph concede greater recognition to Magyar sentiment and nationality aspirations in the common army, an important step on the road to independence. (p.63)

But the main problem is he seems to assume an unjustified familiarity with Magyar history, for example casually referring to ‘the two Tiszas’ and ‘Kossuth the Younger’ as if we’re familiar with them and their policies, which I, at any rate, am not.

Also, maybe because he’s Hungarian himself, Zsuppán doesn’t give the sense of the backward peasant nature of Hungary –  of the repressive attitude of the Magyar majority to their ethnic minority peasants, and their aggressive policy of Magyarisation – which most other authors dwell on.

Höbelt gives you a very good idea of what was distinctive and odd about Cisleithana, whereas Zsuppán treats Hungary as if it were just another country when, plainly, it wasn’t.

He concludes by saying the final few decades of Hungary-in-the-empire revealed three irreconcilable forces:

  1. determination to retain Ausgleich Hungary within the Monarchy, best for Magyars, and assuming the non-Magyars would realise it was best for them, too
  2. growing nationalist feeling that Magyar interests weren’t respected in the union, with a long shopping list of grievances against the Empire
  3. pressure from the various non-Magyar nationalities who, despite the aggressive Magyarisation of the élite rulers, refused to give up their culture or identity

Zsuppán doesn’t mention the things which all the other historians mention about Hungary – namely the obstinacy of the Magyar ruling class, their aggressive Magyarisation process, the fact that even the Emperor Karl realised Magyar obstinacy was the single largest obstacle to reform of the Empire and then, after the ‘Hunger Winter’ of 1917, Hungary’s refusal to share its agricultural produce with Austria, adopting a policy of feeding its own population while the civilians of Vienna and Prague literally starved.

5. The Southern Slav Question 1908-1918 by Janko Pleterski

Better written than the Zsuppán essay, this is still a confusing read because the situation was so confusing. There were half a dozen or more Slav ‘nationalities’, and each of them contained various political parties – from out-and-out nationalists who wanted independence, to conservatives who wanted to remain within the Empire.

Following the changing policies of up to twenty different parties is confusing, and that’s even before you factor in the sequence of events in the Balkans (the pig war of 1906, Austria’s annexation of Bosnia-Herzegovina in 1908, the two Balkan wars of 1912 and 1913).

Slowly there emerges from the maze of complexity a growing feeling among the ruling class that a joint South Slav state was required and in 1915, in response to Italy joining the Entente powers, a Yugoslav Committee was set up.

The essay turns out to focus on the policy of the independent Serb nation positioned just to the south of the Empire, its politicking inside and outside the Empire, until the assassination of the Archduke gave the hawks in the Hapsburg government the pretext they needed to crush this running sore just across the border. But it didn’t turn out to be as easy as they expected.

6. The Eastern Front 1914-1918 by Rudolf Jeřábek (14 pages)

This is an excellent essay on Austria-Hungary’s part in World War One. It is clearly written and packed with information and insights.

It summarises the erroneous assumptions which led Austria-Hungary to disaster early in the war, catalogues the litany of military disasters which undermined the trust in their rulers of all the Empire’s subject peoples, describes how the Austrians begged for help from the Germans and then spent the rest of the war resenting them, and gives shocking figures about the Empire’s losses and casualty rates.

The fundamental fact about the Empire’s war was that its military machine under-performed in every area.

This was compounded by strategic errors, starting right at the beginning, when Chief of Staff Conrad thought he would be able to take out little Serbia and still have time to move his forces north to Galicia to face Russia, based on the assumptions that a) Serbia was feeble b) Russia would be slow and cumbersome to mobilise.

Both proved to be wrong. Serbia inflicted repeated defeats on Austria’s armies, and the Russians – it turned out – had learned a lot from their defeat in the 1905 Russo-Japanese war, and had expanded their railway network behind their border, and so mobilised much faster than either Austria or Germany anticipated.

So within weeks of the start of the war, the Germans were surprised to find themselves being pushed back into Prussia in the north and German Chief of General Staff Moltke made the fateful, fateful decision to transfer corps from Belgium to East Prussia. Hence a string of defeats and humiliations for the Austrians.

Jeřábek shows how the Hapsburgs spent significantly less per capita on their army than all the other great powers. This was partly because of the stalemate and blockage of the parliament or Reichsrat in the 15 or so years leading up to the war, which had been described in earlier essays.

There was also the problem of managing a multi-ethnic army. The essay is brimming with just the right figures to inform and make its points. Thus Jeřábek shows that of every 100 soldiers in the Austro-Hungarian army, 25 were Germans, 23 Magyars, 13 Czechs, 9 Serbs or Croats, 8 Poles, 8 Ruthenes, 7 Romanians, 2 Slovenes and 1 Italian.

Jeřábek documents the Empire’s appalling, mind-boggling losses, especially around the battle for the fortress of Przemyśl in 1915. Like Verdun on the Western Front, Przemyśl became a catchword, a symbol, both militarily and politically, the morale of the army and the civilian population dependent on its survival.

The campaign fought around Przemyśl, the Carpathian campaign, from January to April 2015, resulted in terrible casualties. The 2nd Infantry Division which numbered 8,150 combatants on 23 January was left with just 1,000 by 2 February, seven thousand casualties in a little over seven days! Most were lost to frostbite and starvation. On 23 March Przemyśl was abandoned and 120,000 imperial soldiers surrendered to the Russians.

The new German Chief of Staff Falkenhayn sent no fewer than eight German divisions and German generals took over command of the Austrian army. Humiliated, the Austrians struck out on their own with the Rowno campaign of 26 August to 14 October 1915, to free East Galicia. This turned into an epic disaster with the loss of 230,000 men.

According to Jeřábek, this was a decisive moment, not only in the morale of the army and indeed of the high command; but it crystallised Germany’s conviction that the Hapsburg army was useless and, crucially, the Empire’s reputation and prestige throughout the Balkans suffered a terminal blow.

The Carpathian campaign had annihilated the pre-war generation of officers and NCOs. As they were replaced by non-German-speaking groups, discipline and effectiveness suffered. Entire regiments of Czechs went over to the Russians without fighting (as did some Polish regiments), creating the enduring legend of the Czechs as the traitors, as the ‘gravediggers’ of the Empire.

But the defections weren’t as important as the simple losses. During 1916 the Austro-Hungarian forces lost 1,061,091 officers and men.

The February revolution in Russia didn’t end the fighting, in fact it led to the last great Russian offensive, the Brusilov campaign ordered by new liberal prime minister Kerensky. This was at first dramatically successful, leading to a massive incursion across a 300 kilometre front which pushed 65 kilometres into imperial territory. However, the Germans, as ever, came to the aid of their weaker Austrian partners, and led a counter-attack which completely expelled the Russians from imperial territory.

The political ramifications were enormous because it was the utter waste of life incurred in the Brusilov campaign that finally broke the Russian army, leading to widespread revolts, strikes, and desertions. Along with the mounting food shortages resulting from the disrupted harvest, it was this catastrophe which set the scene for the Bolsheviks’ seizure of power in October 1917. As soon as they could, the Bolsheviks signed an armistice with Germany and Austria-Hungary which led to months of tortuous negotiations and then to the final Treaty of Brest-Litovsk.

In quick succession in early 1918 the Empire signed peace treaties with Ukraine (February), Russia (March) and Romania (May). But they still managed to be at war with Italy, a conflict which also produced appalling losses.

In the last few pages, with the fighting on the Eastern Front over, Jeřábek switches focus to explain how the devastation of the richest food-growing areas of Hungary and Ukraine led to mounting hunger in Austria (Hungary kept its food for its own citizens).

A feature emphasized in several of these books is the importance of the prisoners of war held by the Russians who were allowed home after the Treaty of Brest-Litovsk. Hundreds of thousands of working class men had come into close contact with the Russian revolution (‘Why are you fighting for rich kings and aristocrats, comrade?’) and brought these revolutionary ideas home with them. From April onwards there was a series of revolts and mutinies across the Empire.

But as the Mason book explains, quite possibly the Hapsburg empire could still have managed to stagger on and survive the war, except for one final decision.

Ever since the old emperor Franz Joseph had died in November 1916, his successor, the 29-year-old Emperor Karl, had been trying to extricate Austria-Hungary from the war. Since February 1917 Karl had engaged his cousin Prince Sixtus of Bourbon-Parma to negotiate a separate peace with the Entente (Britain and France). By March 1918 the prince had extracted from Karl a written promise to persuade the Germans to give up Alsace-Lorraine which he could show the allies. But the letter was leaked and published and the Germans went mad with anger, the Kaiser summoning the nervous young prince to Berlin where he was given an imperial dressing-down and forced to tie the Empire’s destiny ever-more closely with the Reich.

This was the straw that finally decided the Allies that Austria-Hungary couldn’t be trusted or negotiated with, was a mere vassal of the Germans, and persuaded France and Britain to acquiesce in President Wilson’s call for the Empire to be replaced by free independent nations.

That decision by the Allies – the decision to consciously support the independence movements and deliberately break up Austria-Hungary – rather than any of her military failures or the nationality question as such, was what doomed the Austro-Hungarian Empire to dissolution.

7. The Dissolution of Austria-Hungary by Mark Cornwall (23 pages)

Cornwall gives an excellent overview of the reasons for the dissolution of the Austro-Hungarian Empire, referencing all the essays preceding his.

There are potentially quite a few reasons, and historians have been arguing about them for 100 years, but the most basic one is that Austria-Hungary was always a second division power. From the Congress of Vienna until the 1848 revolutions it was able to mask this fact because other nations were weak (France) or didn’t even exist (Germany and Italy).

After 20 years of instability following the 48 revolution, the Empire reinvented itself as the so-called ‘Dual Monarchy’ with Hungary. But what started out as a strength slowly mouldered into a weakness, because the Germanic minority who ran Austria and the Magyar minority who ruled Hungary proved absolutely unable and unwilling to cede any power or rights to their minorities, even as the latter grew more and more restive and disillusioned.

The previous essays have shown how Austria-Hungary spent those fifty years looking for stable partners and allies and kept returning to an alliance with Russia, despite tensions in the Balkans. According to Cornwall it was the abrupt Austrian annexation of Bosnia-Herzegovina in 1908 which irretrievably ruined the diplomatic relationship with Russia. From that point onwards the Empire cast around for a stable ally and, although their interests in fact diverged quite a bit, in the end Germany was the nearest thing to a stable ally and support she could find.

By the time war broke out Austria-Hungary spend less per capita on its army than any of the other major powers, and also had created an officer class notorious for its insistence on traditions and fancy costumes, but who turned out to be useless in the field, right up to their commander, Conrad, who made a series of terrible decisions.

And these disasters in turn weakened the army, the first six months of the war decimating the old officer class and the majority of the NCOs who are the backbone of any army.

This military weakness turned out to be crucial because it meant that over the course of the war Austria-Hungary had to rely more and more on the Germans, steadily losing their independence. When it was revealed that the new emperor, Karl, who came to power in November 1916, had almost immediately started secret negotiations with the allies in which he had promised to persuade Germany to cede Alsace-Loraine, the Kaiser summoned the young puppy to Spa on 12 May 1918, humiliated him and tied the Empire’s military destiny inextricably to Germany’s.

In the same month Karl was forced to sign a number of treaties which bound the two countries closer economically and militarily, forcing the Empire to bow to Germany’s plans to create a unified Germanic Mitteleuropa.

And not only that but the German and Magyar ruling class wanted it that way. They saw the swirling currents of nationalism all around them, sedition and left-wing demagoguery being encouraged by the Emperor at home – and realised that their best chance of keeping things the way they were and holding on to their entrenched privileges, was an evercloser union with Germany.

Thus the combined German parties in the Austrian parliament compelled the prime minister Seidler to announce in 16 July 1918 that ‘a German course’ would be pursued in domestic affairs. In every way the ruling class tied itself to the Reich, and left its opponents of all stripes little alternative except to consider dismantling the entire edifice.

The Allies decided to promise the nations of the empire their independence. So the nationalities question was a real question, and the incredibly complex cultural and ethnic conflicts of the empire were real, and they did prompt soldiers, entire regiments even, to desert, and nationalists to lobby at home and to publish incendiary manifestos abroad – but none of this would have mattered if the Allies hadn’t decided to use it as a tool and to dismember the empire for good.

Details

Emperor Karl was weak and young. He was determined to gain peace at any price which made the old Kaiser loathe him. He lost a golden opportunity to reform the Dual Monarchy when he unhesitatingly took an oath to the Hungarian constitution when he was crowned, instead of demanding reform of the political and administrative structure.

Restoring the Vienna parliament in May 1917 sounds like a good liberal thing to do, but all that happened was it became a talking shop and sounding board for unpatriotic nationalist grievances which helped undermine the government.

Karl also passed an amnesty for political prisoners, which sounds nice, but the army was convinced this persuaded many soldiers to desert, confident in the idea that they, too, would be pardoned.

The Austro-Hungarian High Command gambled on a) Serbia being easy to defeat and b) Russia being slow to mobilise. Both assumptions (like Germany’s assumption that they could defeat France in 40 days) turned out to be wildly wrong.

Chief of Staff Conrad comes over as an idiot who combined personal pessimism with a determination that the Austro-Hungarian army should shine – and so ordered it into a series of military catastrophes. The Austro-Hungarian army lost every campaign it undertook unless it had the Germans there to help it.

Cornwall makes the neat point that, with the ascension of Emperor Karl, his liberal laws, and the general disrespect the army came in for, in Austria-Hungary the military was losing influence, at exactly the moment that the opposite was true in Germany, where generals Hindenburg and Ludendorff were establishing what became almost a military dictatorship.

Conclusion

If there’s one thing the reader takes from these few books, it is that the Fall of the Austro-Hungarian Empire is a big complex historical event which is almost as over-determined as the outbreak of the First World War itself. Half a dozen attractive hypotheses and theories present themselves and historians will spend the rest of time inventing and reinventing and defending and demolishing them.


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