We have long defended the Turkish government of Recep Tayyip Erdogan and the Justice and Development Party (AKP) in the face of anti-democratic attacks from the Turkish Kemalist establishment and the ultranationalist right. This government has been a reforming force in Turkish politics and society, promoting democratisation and human rights at home and presiding over great economic growth while pursuing a moderate, progressive foreign policy abroad. The AKP government has improved the rights of women and Kurds, pursued detente with Armenia and Cyprus, tried to restrain Turkey’s hawks over the PKK and northern Iraq, and supported the fragile, threatened Balkan states of Macedonia and Kosova.
Nevertheless, any progressive regime that remains in power too long will cease to be progressive. And the indications are that the AKP government has reached this point. Its initially moderately Islamic ideology mirrored, for a time, the moderate Christianity of European Christian Democratic parties, and provided an appealing alternative Islamic message to that of the Islamists. By challenging the Kemalist establishment over the ban on headscarves in universities and the public sector, the government has simply been standing up for the right of religiously observant women to education and a career. Yet the government, whose public support has been declining and which performed badly in local elections last month, is increasingly slipping down the slope from moderate Islam to Islamic populism. In January, Erdogan flounced off the stage during a panel discussion with Israeli president Shimon Peres at the World Economic Forum, after accusing Peres over the Gaza offensive: ‘When it comes to killing, you know well how to kill.’ During the Gaza offensive, Erdogan regularly denounced Israel in Islamist terms, suggesting that ‘Allah would punish’ Israel, whose actions would lead to its own ‘destruction’.
That this had more to do with pandering to Muslim populism and rising anti-Semitism than to any genuine concern at Palestinian suffering is indicated by the fact that Erdogan has not displayed quite the same degree of anger at the crimes of the Islamist Sudanese regime in Darfur. Indeed, Sudanese president Omar Hassan al-Bashir was invited to Turkey in January 2008, when he reviewed a military guard of honour in Ankara in the company of Turkey’s president, the AKP’s Abdullah Gul, who described him as a ‘friend’. Bashir was invited to Turkey again in August, despite his indictment for genocide by the International Criminal Court. The Turkish government has extended a similarly warm welcome to Iranian president Mahmoud Ahmadinejad, with whom it is developing a close friendship, and who was permitted to put on an anti-American and anti-Israeli display at Istanbul’s Blue Mosque. Ankara is also pursuing an increasingly close collaboration with Russia, and is obstructing the transit of Azerbaijani gas to Europe via the Nabucco pipeline project, thereby threatening a source of energy for Europe that would be independent of Moscow.
Perhaps most worryingly, Ankara has been blocking the accession of Danish prime minister Anders Fogh Rasmussen to become the next secretary-general of NATO, on account of his handling of the Danish cartoon controversy of 2005. In Erdogan’s own words: ‘We are receiving telephone calls from the Islamic world, telling us: “By God, this person should not become the secretary general of Nato and we have to take into consideration all these reactions”.’ The AKP’s Islamic populism is thus threatening the functioning of NATO.
Meanwhile, the Turkish government has hardened its stand on the Kurdish issue, with Erdogan warning the Kurdish people that, with regard to Turkey, they should ‘love it or leave it’, creating major difficulties for the AKP’s own Kurdish deputies in relation to their constituents. This is apparently linked to increasing government paranoia over the role of the US and Israeli intelligence services in the country. This shift may account for the AKP’s poor showing in Kurdish regions in Turkey’s recent local elections.
Erdogan is mutating from a Muslim moderate into a Muslim bigot; his government is becoming a negative force in world politics. It is time for them to go.
If there has been one cause that has long inspired me above all others, it is the cause of small nations struggling to free themselves from oppression or domination by larger ones. Even before the outbreak of war in the former Yugoslavia made me interested in the politics and history of that region, when I was in still in school, I was greatly moved by the history of the Irish struggle for freedom and independence from Britain. I have long felt that the cause of freedom for oppressed nations has not figured as prominently as it should in progressive political thinking, and have always found national-chauvinistic ideologies that justify the suppression or forced assimilation of subject peoples to be uniquely horrifying. In the most extreme cases, such ideologies underpin acts of genocide – the most extreme form that national oppression can take. And for myself and kindred political spirits, genocide is the greatest evil humanity has produced.
Progressive thinking has, likewise, traditionally paid insufficient attention to the phenomenon of genocide. The inability of the Left to respond adequately to genocide was made abundantly clear by the events in the former Yugoslavia and Rwanda in the 1990s. For some of us, this deficiency has been a catalyst to our disenchantment with left-wing politics in their traditional form. Not just because genocide-prevention has usually been assigned a lower priority than ‘class’, ‘anti-war’ or ‘anti-imperialist’ causes, but because it presupposes outside intervention, something to which a large proportion of ‘progressive’ opinion has traditionally been averse.
Yet for all this, an unprecedentedly large number of nations have achieved national independence since the early 1990s, and the cause of genocide-prevention has entered the progressive consciousness in a way it never did before. In the spirit of the Christmas season, I’d like to highlight recent developments in these fields that should give us cause for optimism; developments that I really should have written about more fully and promptly, if only one had unlimited time as a blogger…
1) While the youth of Greece is still battling on the streets for its social and economic emancipation, a quieter, but perhaps ultimately more significant movement for progressive change is taking place in neighbouring Turkey. More than 22,000 Turkish citizens have signed the following apology: ‘My conscience does not accept the insensitivity showed to and the denial of the Great Catastrophe that the Ottoman Armenians were subjected to in 1915. I reject this injustice and for my share, I empathize with the feelings and pain of my Armenian brothers and sisters. I apologize to them.’
To apologise for the Armenian genocide should be, for Turkey, a matter of national honour. But it is also a matter of self-interest for any Turkish citizen who wants to live in a democracy. In Turkey, as in Serbia, Croatia, Greece and other South East European countries, national-chauvinist ideology is the single biggest enemy of democracy; the taunt of ‘traitor’ is used to silence dissent, while minority rights are trampled over in the name of the ‘nation’. Yet in the words of Cengiz Aktar, professor of EU studies at Istanbul’s university of Bahcesehir and one of the principal organisers of the Turkish campaign to apologise: ‘From now, anyone who speaks about the Armenian question will have to take into account this expression of consciousness. It’s a new element in the debate.’ Readers of this blog will be aware that I do not support the campaign for the US or UK officially to recognise the Armenian genocide, or any other historic genocide that has taken place in a foreign country, for reasons that I have explained in detail. The organisers of the campaign in Turkey likewise appear ambivalent about such campaigns in the US and elsewhere. It is only through a democratic campaign in Turkey itself that the country can gradually come to recognise what happened to the Armenians.
2) While progressive Turks are striking a blow against genocide ‘from below’, a blow has been struck ‘from above’, with the conviction and jailing for life of Theoneste Bagosora, the mastermind of the Rwandan genocide, and two of his collaborators by the International Criminal Tribunal for Rwanda. Described by prosecutors as ‘enemies of the human race’, they were found guilty of genocide, crimes against humanity and war-crimes. The record of the war-crimes tribunals for Rwanda and the former Yugoslavia has been less than perfect, but in this instance, at least, justice has been done.
3) A new genetic study apparently proves that twenty per cent of the population of the Iberian peninsula has Sephardic Jewish ancestry, and ten per cent has Moorish ancestry. Another study proves not only that the ethnic origins of the Balkan nations are extremely mixed – which everyone knows, of course – but that the populations of Greece and Albania are genetically more Slavic in origin than the Slavic-speaking populations of neighbouring Macedonia and Bulgaria. Scientists have already proven the genetic kinship of Jews and Arabs.
The myth that ethnic differences are based on genetic differences remains surprisingly pervasive, not just among nationalists – of whom we expect no better – but among ‘educated’ opinion in general. Ethnic differences or identities that are disapproved of are frequently counterposed to ‘real’ ones in discussions about civil wars and other conflicts. Just as nationalists like to imagine their own group has been ethnically pure since Antiquity or earlier, so leftists are frequently fond of portraying ethnic differences as having been ‘invented by imperialism’, or some such nonsense. Yes, the modern nations of the world are largely the products of imperialism, colonialism and genocide, and many ethnic identities have been deliberately fostered by imperial overlords or other interested parties. So what ? All ethnicities are ultimately human constructs, with little or nothing to do with genetic differences. They are only as ‘real’ as their members or their persecutors feel them to be. The more that scientific studies undermine the disgusting, racist myth of ‘real’ ethnic differences, the better for human enlightenment and emancipation.
4) Kalaallit Nunaat, or Greenland, voted last month to increase its autonomy from Denmark, in what may be a step toward full independence. The Greenlandic independence movement is fuelled both by economic factors and by simple national feeling on the part of the predominantly Inuit population. I am fascinated by the Nordic world, not least because it has proven adept at managing the transition to independence of its constituent nations in a peaceful and civilised manner. It is up to the people of Greenland alone to decide whether they want to secede from Denmark, of course; nobody else can or should exercise a veto over this process. But should they choose to, the peaceful acceptance of their decision that Denmark will undoubtedly demonstrate should serve as a model for states all over the world, from Spain to India.
On this note, I wish readers a very merry Christmas and happy New Year.
‘Left-wing people are always sad because they mind dreadfully about their causes, and the causes are always going so badly.’ – Nancy Mitford, The Pursuit of Love
Greater Surbiton became one year old on 7 November. Some weeks before that, it passed the figure of 100,000 page-views. Many thanks to all my readers. Well, at least to some of them. As it has been a very busy academic term, I have not had the time until now to write a suitably self-indulgent birthday post. I apologise in advance for the rambling that follows.
I had two principal aims in mind when launching this blog: to discuss what progressive politics might mean in the twenty-first century, and to provide commentary on South East European affairs. The second of these has tended to predominate, partly because it has been such an eventful year in South East Europe, with the international recognition of Kosova, the failed nationalist assault on the liberal order in Serbia, the escalation of the conflicts between Greece and Macedonia and between Turkey and the PKK, the failed judicial putsch against the AKP government in Turkey, the arrest of Radovan Karadzic, the Russian invasion of Georgia, and so on. Although the recognition of Kosova and the defeat of anti-democratic initiatives in Serbia and Turkey gives us reason for optimism about the region, all the indications are that events there will not cease to be ‘interesting’ in the forseeable future. Key struggles are either being decided now, or are simmering: for the international recognition of Kosova and its successful functioning as a state; for the defence of Macedonia’s name and nationhood; for the democratisation of Turkey; for the resolution of the Cyprus conflict; for the defence of Georgia’s independence and territorial integrity; and for the reintegration of Bosnia.
While I remain cautiously optimistic about at least some of these, reason for concern is provided by the direction in which EU policy is tending. This includes support for UN Secretary General Ban Ki-Moon’s disgraceful six-point plan for Kosova, which will reinforce the country’s ‘partition lite’. It includes also support for a new partnership with Russia, in violation of the ceasefire agreement over Georgia (from which Russian forces have refused fully to withdraw) and at the expense of the military defence of the states of Eastern Europe. All this indicates a new appetite for appeasement, for which France, Germany, Italy and Spain are principally responsible. The big unknown, at the time of writing, is precisely what the Obama Administration’s policy toward the region will be. I am somewhat Obamaskeptic and have voiced my concern about this already, but we really won’t know what Obama will do until he assumes office. In the meantime, I am happy to note that our own, British ruling classes show no indication of going back down the road shamefully trodden by John Major’s government in the 1990s: David Miliband’s performance as Foreign Secretary with regard to South East Europe has on the whole been commendable, while David Cameron’s response to Russian aggression in Georgia was magnificent. Whichever party wins the next British general election, the UK is likely to act as a brake on some of the more ignoble impulses of our West European allies.
It is fortunate, indeed, that the only political parties likely to win the next general election are Labour and the Conservatives, both of them respectable parties of government, rather than some irrelevant fringe group. Such as the Liberal Democrats. I have written to my various MPs several times in the course of my life, and on a couple of occasions to other elected politicians. The only one who never wrote back was my current MP Ed Davey, the MP for Kingston and Surbiton, to whom I wrote to ask to support the campaign to provide asylum in the UK to Iraqi employees of the British armed forces. No doubt, as Mr Davey has assumed the immensely important job of Liberal Democrat Shadow Foreign Secretary, he will have even less time to waste on trivial matters such as writing to his constituents, and no doubt democracy would anyway potter along so much better if we all stopped pestering our MPs. And the fruits of Mr Davey’s labour are there for all to see – such as this empty, incoherent, waffling attack on ‘neo-Cons, from Dick Cheney to David Cameron’, for being too ‘macho’ over Georgia. One can always rely on a certain type of wishy-washy liberal to be infinitely more offended by resolute calls for action against aggression than they are by the aggression itself. The line isn’t to oppose aggression, comrades; the line is to oppose people who oppose aggression. The electoral contest here in Kingston and Surbiton is a straight fight between the Conservatives and the LibDems; readers may rest assured I won’t be voting for the LibDems.
Indeed, as a point of principle, progressives can no longer automatically back the left-wing candidate against the right-wing candidate; we need to think hard before deciding whether to back Merkel or Schroeder; Sarkozy or Royal; Livingstone or Johnson; Obama or McCain; Cameron or Brown. Politicians and parties of the left or of the right may be a force for positive change, while both the parliamentary left and the right must move toward the centre if they want to win elections. Thus, the US presidential election was fought between two centrist candidates, lost by the one who waged the more divisive and partisan campaign, and won by the one who reconciled a message of change with a message of healing and reconciliation. About a billion commentators have pointed out the signficance of a black man being elected president of the US, yet it was the reviled George W. Bush who appointed the US’s first black Secretary of State, Colin Powell, in 2001, and first black woman Secretary of State, Condoleezza Rice, in 2005, something to which even the Guardian’s Gary Younge pays tribute.
Only joking. In his article at the start of this month on how inspiring the possibility of a black president is for young black people in the US, Younge actually complained that Obama hadn’t been all good, because he had voted to confirm Rice as Secretary of State. A couple of years ago, Younge said: ‘Of course, on one level it’s important that black people have the right to fuck up and to be bad, but we have to separate progress of symbols and progress of substance. At a symbolic level, Condoleezza Rice does represent some kind of progress, but if that’s where we are going with this thing I’m getting off the train now.’ Has everyone got that ? The election or appointment of black politicians to senior posts in the US should only be celebrated as symbolic of positive change if they’re politically sympathetic in the eyes of Guardian journalists.
If there’s one blogging decision I took that I was initially unsure about, but now definitely do not regret, it was the decision not to have comments. I realise that this makes me a social outcast in the blogosphere – something equivalent to a leper during the Middle Ages. But do you know what, dear readers ? I really don’t care. Just as I don’t like dog turds, half-eaten kebabs and squashed bubble gum littering the parks and pavements where I walk, let alone on my doorstep, so I don’t want my nice clean blog littered with comments from the assorted riff-raff of the internet: Chetniks; Ustashas; national chauvinists; genocide-deniers; Stalinists; Nazis; ‘anti-imperialists’; ‘anti-Zionists’; Islamophobes; Islamofascists; BNP supporters; SWP supporters; Red-Brown elements; ultra-left sectarians; toilet-mouthed troglodytes; Jeremy Kyle fodder; ‘Comment is Free’ types; and others like them. And I particularly don’t want flippant, inane comments that take ten seconds to think up and write, by Benjis who don’t bother to read the post properly in the first place. Thank you very much.
Let’s face it, members of the above-listed categories generally comprise about half of all the people who comment on blogs dealing with my fields.
Of course, all credit to those bloggers who do succeed in managing comments in a way that keeps the debate lively and the trolls and trogs to a minimum. But I see no reason why every article has to be followed by comments. While I applaud the democratisation of the means of communication that the blogging revolution represents, this democratisation has come at a price. The ubiquitous nature of online discussion and the generally inadequate level of comments moderation has resulted in a vulgarisation of public discourse. Where once the letters editor of a paper could be relied on to reject automatically semi-literate, abusive or otherwise bottom-quality letters for publication, now many, if not most, online discussions are filled with outright filth and rubbish. Well, I’m doing my bit for the online environment.
Related to this is the unfortunate fashion for blogging and commenting anonymously, which inevitably results in a ruder, nastier online atmosphere. I’m not going to judge any individual who chooses to remain anonymous – you may have a valid personal reason. But really, comrades, is all this anonymity necessary ? So long as you live in a democracy, and the secret police aren’t going to come round to visit you just because you express your opinion, then the default position should be to write under your real name.
Greater Surbiton has received plenty of intelligent criticism in the one year of its existence, and not a small amount of really stupid criticism. So, to round off this too-long post, I’m going to announce an award for Most Ill-Informed Attack on Something I Have Written. In this inaugural year, the award goes jointly to Hak Mao of the Drink-Soaked Troglodytes and to Daniel Davies of Aaronovitch Watch (unless you really have nothing better to do, you may want to stop reading at this point – it’s my time off and I’m having a bit of pointless fun with my sectarian chums).
‘There you are, minding your own business and then you read this steaming pile of bollocks: The most important change of opinion I’ve ever had … was realizing that ‘anti-imperialism’ … was something highly negative and reactionary, rather than positive and progressive. Can’t spell Vietnam, Laos, Amritsar, Bay of Pigs or Salvador eh? You are welcome to compose your own list of atrocities committed in the name of the ‘West’. And one of those whose historical contribution to human emancipation I most appreciate [is] … Mustafa Kemal Ataturk. The emancipation of Armenians was particularly heartwarming.’
This criticism is being made by someone who is a born-again Leninist and Trotskyist religious believer, whose favourite book is still Lenin’s ‘State and Revolution’, who views Trotsky’s martyrdom the way Christians view the crucifixion, but who nevertheless writes for a pro-war, Christopher-Hitchens-worshipping website.
The Bolshevik regime of Lenin and Trotsky armed and funded Mustafa Kemal’s Turkish nationalists. It signed a treaty ceding to Turkey territory that had been inhabited and claimed by the Armenians; the US president Woodrow Wilson had wanted the Armenians to receive much more territory than the Bolshevik-Turkish treaty gave them. The Turkish slaughter of Armenian civilians in Smyrna in 1922 was made possible by Bolshevik military and financial support for the Kemalists. The Bolshevik regime was therefore utterly complicit in Turkish-nationalist crimes against the Armenians.
Someone like Hak Mao, properly equipped with a Scientific Theory of Class Struggle, who is faithful to the Principles of Revolutionary Socialism and well versed in Marxist-Leninist Scripture, can simultaneously 1) revere Lenin and Trotsky, 2) ignore their support for Mustafa Kemal and their complicity in his crimes against the Armenians; 3) denounce bourgeois reactionaries like myself who write favourably about Mustafa Kemal; and 4) justify all this in ‘scientific’ Marxist terms. And of course, everyone knows that, were Lenin and Trotsky alive today, they would undoubtedly, as good anti-imperialists, have joined with Christopher Hitchens in endorsing George W. Bush’s presidential campaign, in welcoming the Bush dynasty to the campaign against Islamic terror, and in supporting Bush’s wars in Iraq and Afghanistan. And naturally they would still have denounced apostates and traitors to the cause of anti-imperialism, such as myself, in the strongest possible terms.
Anyone with a proper understanding of Dialectical Materialism can only reach this conclusion. If you do not reach this conclusion, it is because you do not have a proper understanding of Dialectical Materialism. And anyone without a proper understanding of Dialectical Materialism is an ignorant pleb whose views don’t count, and who should defer to a vanguard comprised of professional revolutionaries with a proper understanding of Dialectical Materialism.
Here’s a joke for the comrades:
Q. What do you call a racist, anti-Semitic, Great German nationalist supporter of capitalism, the free market, globalisation, Western imperialism and colonialism ?
A. Karl Marx
(NB I’m also pro-war over Iraq and Afghanistan, and I agree with Christopher Hitchens more often than not. But I don’t pretend to be an ‘anti-imperialist’.)
‘Bill Clinton collaborated with Slobodan Milosevic and the Taliban.’
Davies (‘Bruschettaboy’) replied:
‘call me a bad blogger, but I would shed very few tears and protest only halfheartedly at our terrible UK libel laws if it turned out that there were some sort of consequences for saying something like that.’
This is what Ahmed Rashid, one of the most eminent journalists of Afghanistan and the Taliban, writes in Taliban: Islam, Oil and the New Great Game in Central Asia:
‘Between 1994 and 1996 the USA supported the Taliban politically through its allies Pakistan and Saudi Arabia, essentially because Washington viewed the Taliban as anti-Iranian, anti-Shia and pro-Western. The USA conveniently ignored the Taliban’s own Islamic fundamentalist agenda, its suppression of women and the consternation they created in Central Asia largely because Washington was not interested in the larger picture.’
Hopefully, Rashid will agree to be my defence witness in the event that Clinton follows Daniel’s advice and takes me to court.
As for Milosevic, Davies clearly has not heard of the Dayton Accord, but I assume everyone else who reads this blog has (certainly everyone who reads it as assiduously as Daniel does), so I’ll confine myself to posting this picture of Clinton’s man Richard Holbrooke, the architect of Dayton, carrying out Western imperialist aggression against the anti-imperialist Serbian leader Slobodan Milosevic:
You see, comrades from the ‘Indecent Left’ like Daniel see their mission as defending the leaders of Western imperialism and their record over crises like Afghanistan or Bosnia, from condemnation coming from the ranks of the ‘Decent Left’, and they do so in the most strident and aggressive manner – even when the condemnation is totally justified. And there I was, thinking we were all part of the same left-wing extended family.
Honestly, what a bunch of splitters.
Update: Davies isn’t now trying to defend his previous claim that Clinton never collaborated with Milosevic or the Taliban, and that I deserve to be sued for saying so, but is taking refuge in the defence that he didn’t understand what I was saying, because I wasn’t expressing myself clearly.
What do you think, readers, is the sentence ‘Bill Clinton collaborated with Slobodan Milosevic and the Taliban’ at all difficult to understand ? Is the grammar or vocabulary at all complicated ? Perhaps I’m using opaque academic jargon that a non-specialist might find difficult ?
Or could it be that Daniel simply isn’t the sharpest tool in the box ?
The presidential contest currently under way in the US has generated unprecedented interest in the UK and Europe. Were it left to us on this side of the pond, Barack Obama would win with a landslide. On account of his youth, his colour and his relatively liberal views, Obama is the darling of Europe’s liberals, while not only they, but also European conservatives widely look forward to his presidency as a welcome departure from the hawkish, abrasive unilateralism of George W. Bush’s administration. Yet while Obama as US president would be likely to go down well with the European and, indeed, the world public, this would above all be for the negative reason that – like Clinton before him – he probably would not do very much in the field of foreign affairs. By not rocking the boat or rapping knuckles, a President Obama would appease European liberals and conservatives alike. But by the same token, he may prove inadequate in meeting very real threats to peace and stability in Europe. Nowhere are these threats more real than in the south-eastern borderlands of our continent: the Balkans, Turkey and the Caucasus…
[The rest of this article can be read at Standpoint.Online]
There is some resistance among liberal intellectuals to the term ‘Islamophobia’, because it is assumed that Islam is a religion, therefore an ideology, and it is questioned if one can be prejudiced against an ideology. Yet such a distinction is not satisfactory from the standpoint of a scholar of the Balkans; or indeed, from the historical standpoint generally. To treat chauvinism against a religious community as being fundamentally different from chauvinism against an ethnic or racial group is to superimpose a modern understanding of religion onto the past. We may believe in the ideals of the separation of church and state; and of religion as a private, personal matter of conscience; but it is anachronistic to impose this liberal ideal onto past human history.
We are all aware of the distinction between religious and racial anti-Semitism, but also of the connections between the two – of the fact that even the Nazis used religious background to determine who was Jewish. In the Balkans, at least, the model for chauvinism that anti-Semitism provides – in which prejudice against a religious community evolves into an ethnic or racial prejudice – is the rule rather than the exception. Religious and ethnic prejudice are not distinct categories, and it makes no historical sense to see them as such.
The Ottoman Empire ruled over much of the Balkans from the late Middle Ages until the nineteenth century, and it was the Ottoman system that laid the basis for modern ethnicity and nationality in the Balkans. The Ottoman empire was organised on the basis of different legal statuses for Muslims and non-Muslims, in which Muslims were the dominant and privileged group but Christians and Jews nevertheless enjoyed a degree of communal autonomy. This laid the basis for the different religious communities to evolve into separate nationalities.
When the Orthodox nationalities of the Balkans rose up against the Ottoman overlords during the nineteenth century with the goal of establishing their independence from the empire, the process involved the expulsion or extermination of much of the non-Christian population, which was identified as an alien, non-national element. This process of ethnic or religious cleansing was directed primarily against the Muslim population that was concentrated in the towns. But it targeted also the Jews, who were also concentrated in the towns and who were, in the eyes of the predominantly peasant and Christian rebels, equally alien and part of the Ottoman presence. This was something that occurred in the violence that accompanied the uprisings themselves, with rebels spontaneously massacring non-Christians. But it also took place more quietly in the decades that followed the establishment of autonomy or independence, as the new governments encouraged ethnic homogenisation.
Thus, for example, in Serbia during the nineteenth century, the number of mosques in the main cities rapidly declined. The Serbian capital of Belgrade was largely Muslim before the nineteenth century. But following the establishment of an autonomous Serbian principality in the first decades of the nineteenth century, the Muslim population was mostly expelled and most of the mosques were destroyed or dismantled. Similarly, the Jewish communities suffered restrictions they had not suffered in the Ottoman period, and were expelled or relocated from the towns outside Belgrade. This, of course, is a generalisation: the extent to which Muslims or Jews were massacred, expelled or persecuted varied according to country and period. This was not a matter of Nazi-style total extermination. Persecution and expulsion alternated and overlapped with efforts at cooption, assimilation and toleration. But the model of nationhood remained very much one that was based on Orthodox Christianity, in which non-Orthodox were, at best, viewed as less national than the Orthodox.
This model of religiously determined nationhood was not adopted only by Orthodox Christians, but also by the Muslim Turks. The establishment of a Turkish nation-state in the 1910s and 1920s involved the extermination or expulsion of literally millions of Christians. Formally, they were Greeks or Armenians. But this included Turkish-speaking Christians who were excluded from the Turkish nation solely because of their religion. Turkish nationhood, therefore, was based on the Muslim religion: it was inclusive of Kurds and other non-Turkish-speaking Muslims who inhabited Anatolia. But it was exclusive of Turkish-speaking Christians.
After establishing their nation-state, the Turks had a rather better record of treating the Jews than did the Balkan Christians. This was a legacy of the fact that the Muslims, as the elite group in the Ottoman Empire, had not viewed the Jews as outsiders in the same way that the Christians had done. But there was still some anti-Jewish activity on the part of the Turkish state which, with Nazi encouragement, reached its peak during World War II. Furthermore, in the great anti-Greek pogrom in Istanbul in 1955, Jews were also targeted.
Another example serves to illustrate the connection between religion and ethnicity in the Balkans. Both Serbia and Croatia entered the modern age with relatively small Jewish communities that could readily assimilate into the dominant Serbian and Croatian nations respectively. By contrast, in Bosnia there was no dominant nationality. So members of the Sephardic Jewish community in Bosnia developed a distinct sense of nationality of their own. They saw themselves as distinct from the Ashkenazim, who were culturally different. And as they were not oppressed by a dominant nationality that treated them as outsiders, they were less receptive to Zionism than were the Jews of most Central European countries. So the Bosnian Sephardim followed the general Bosnian pattern, whereby the different religious communities evolved into different nationalities.
There were some exceptions to the general rule of religiously based nationhood in the Balkans. The Albanians are the only major example of a Balkan nation for which religion is not the determining factor. The most likely explanation is that Albanian nationalism originated with the Catholic population among the Albanian-speakers. And the Catholics were not legally and economically subordinate to Muslim landlords in the way that Orthodox peasants throughout the Balkans were subordinate to Muslim landlords. So there was not the same degree of class oppression tied into the religious divide between Catholics and Muslims among the Albanian-speakers, as there was between Orthodox and Muslims among the Slavic-, Greek- and Turkish-speaking peoples. Interestingly, the Albanians’ record with regard to the Jews during the Holocaust was about the best in all of Nazi-occupied Europe; Albanians sheltered Jews more solidly than almost any other occupied people.
Another interesting case, for the purposes of comparison, is that of the Croats. Croatia was not part of the Ottoman Empire, so its social structure was not determined by the Ottoman system. Croatia had a relatively small Jewish community, so its anti-Semitism was fairly typical by the standards of Christian Europe. However, Croat nationalists were almost unique in Europe in the extent to which they were ready to embrace Muslims. Ante Starcevic, the father of integral Croat-nationalism, viewed the Bosnian Muslims as the purest of all Croats. According to the tradition he established, the Bosnian Muslims were the ‘flower of the Croat nation’. This was possible for Croat nationalists because, unlike the Orthodox peoples of the Balkans, Croatia had not been ruled and oppressed by the Ottomans. The Islamophile character of Croat nationalism was, of course, a way for it to lay claim to Bosnia, where the Catholics were only a small minority.
The different ways in which Serb and Croat nationalist ideology perceived the Muslims became apparent during World War II. Serb extreme nationalists – the Chetniks – carried out systematic massacres of Muslims and Catholics, and also murdered Jews or handed them over to the Nazis. Croat extreme nationalists – the Ustashas – carried out systematic massacres of the Orthodox Serbs and Jews. But not of Muslims, as the policy of the Ustashas was to treat Bosnian Muslims as Islamic Croats. In contrast to the nationalism of the Orthodox peoples of the Balkans, it was only in the 1990s that the Croat-nationalist mainstream became overtly anti-Islamic; this was due to the policy of the Croatian despot Franjo Tudjman, who aimed to join with the Serbs in partitioning Bosnia. What made the difference for Croat nationalists by the 1990s, compared to the 1940s, was that by then the Muslims had been formally recognised within the Yugoslav constitutional system as a nation in their own right, distinct from the Serbs and Croats. When Muslims could no longer be viewed as Islamic Croats and potentially assimilated, they became open to persecution by expansionist Croat nationalism.
By this period – the 1990s – both Serb and Croat nationalists were more likely to identify with Israel on an anti-Muslim basis than they were to indulge in anti-Semitism. Although the more extreme elements among Serb and Croat nationalists in the 1990s did sometimes express anti-Semitic views, they were generally astute enough to know the propaganda value of not being seen to be anti-Semitic, and they did try to appeal to Jewish opinion – though not very successfully. Albania and Croatia, therefore, are the exceptions that prove the rule: firstly, that anti-Muslim and anti-Jewish prejudice in the Balkans are essentially similar, in that both are prejudices directed against ethnic groups that have their origins in religious differences; and secondly, that Muslims are targeted and persecuted as an alien ethnic group – like the Jews – not simply as a religious community.
To go back to the case of the Serb Chetniks in World War II: they were an extreme-nationalist movement that systematically persecuted and killed the non-Orthodox population in Bosnia: Muslims, Croats and Jews. The Chetniks were engaged in a vicious war against the Yugoslav Partisans, who were a multinational resistance movement led by the Communist Party of Yugoslavia. The Chetniks identified the Communists with the Jews, but also with the Muslims and Croats. One Chetnik leader even accused the Communists of destroying Orthodox Churches, and building mosques, synagogues and Catholic churches. In World War II, however, it was still possible for the Chetniks to waver between massacring Muslims, and attempting to co-opt them, on the grounds that Bosnian Muslims were ‘really’ Serbs. So as late as World War II, both Serb- and Croat-nationalists could still make some pretence at treating the Muslims as a religious group within their respective nations. One can compare this to the confusion among modern anti-Semites, until quite late in the day, as to whether the Jews were a religious or a racial group.
By the 1990s, however, despite lip service to the traditional nationalist view, that Bosnian Muslims were really just Islamic Serbs or Croats, in practice, this kind of assimilationism was no longer possible or relevant. Muslims were treated in practice as a hated, alien ethnic minority. There was no policy of forced conversion. Serb nationalists, and to a lesser extent Croat nationalists, ethnically cleansed Bosnia of Muslims who spoke their language, much as the Serbian regime attempted to cleanse Kosovo of the Albanians who spoke an entirely different language. Rather like anti-Semites, extreme Serb and Croat nationalists in Bosnia in the 1990s simultaneously viewed Muslims as a racially alien element, while portraying them in their propaganda as part of an international, global threat to Christian Europe.
Of course, there are differences between Islamophobia and anti-Semitism: anti-Semites traditionally portray the global Jewish conspiracy in terms of sneaky, intelligent puppet-masters working behind the scenes, whereas Balkan Islamophobes portray the global Islamic conspiracy in terms of mindless but fully visible – indeed visually striking – fanaticism. Hatred of Islam and Muslims has, for all its intensity as felt by Balkan Christian nationalists, never quite achieved the intensity of being an all-consuming end in itself, as it has for some anti-Semites. And of course, Balkan Islamophobes do not formally treat global Islam as a race, in the way that anti-Semites treat global Jewry as a race. But we are ultimately talking about ideological window-dressing used to justify the same type of persecution and violence.
It is nonsensical to argue that the systematic destruction of mosques and the Islamic heritage in Bosnia by Serbian forces, combined with a propaganda that stressed the role of mujahedin and of foreign Islamic states, was not an expression of Islamophobia, on the grounds that Islamophobia does not exist. But equally, it is nonsensical to argue that this campaign was genuinely motivated by hostility to Islam as an ideology: there was no pretence that Muslims were a danger because they might indoctrinate the Serbian population with subversive views. Serb nationalists in the 1980s and 90s made much of the growing threat of the Bosnian Muslims in Bosnia, and of Albanian Muslims in Serbia. But the danger they presented was not that these groups would spread Islam to the Serbs, and Islamify Serbia. Rather, the danger was that these groups would increasingly outbreed the Serbs, and turn them into increasingly small minorities in their own countries.
Thus, we are not talking about a threat equivalent to the Communist threat, as it was viewed in McCarthy’s US, or to the counter-revolutionary threat, as it was viewed in Stalin’s USSR. Muslim children in Serb-occupied Bosnia were not simply deported along with their parents, as they might have been if they were viewed as the children of subversives. Still less were they subjected to ideological reprogramming. Rather, they were themselves singled out for rape, torture and murder. Muslim women were raped with the stated goal of making them give birth to Serb babies. Biljana Plasvic, the Bosnian Serb vice-president, theorised about the Muslims being a genetically defective offshoot of the Serb nation.
In sum, Islamophobia, in the Bosnian war, was an expression of hatred directed against an ethnic group, or groups. One of the paradoxes of this is that for all the Islamophobic hatred directed against the Balkan Muslim peoples by Balkan Christian nationalists, and indeed by the anti-Muslim bigots in the West who supported them, the Bosnian Muslims and Kosovo Albanians are among the most secularised Muslim peoples in the world. Just as Jewish atheists will always be the Christ-killers or ritual slaughterers of Christian children in the eyes of certain anti-Semites, so Bosnian Muslim and Albanian atheists will always be jihadis in the eyes of Islamophobes.
This paper was presented at the conference ‘Antisemitism and Islamophobia in Europe: Comparisons – contrasts – connections‘, that took place at University College London on 22-24 June.
Five days ago on 12 June, the Swedish parliament overwhelmingly rejected a motion to recognise the 1915 Ottoman genocide of the Armenians. However counter-intuitive it may seem, the result of this vote should not be mourned by anyone who believes in the need to educate the world public on genocide and its history.
The Armenian Genocide happened. As Donald Bloxham argues in his book The Great Game of Genocide: Imperialism, Nationalism and the Destruction of the Ottoman Armenians (Oxford University Press, London, 2005) – which I recommend as an intelligent and balanced introduction to the debates surrounding the topic – there is no reason whatsoever why the genocide-deniers should be allowed to set the agenda, and force us to justify the use of the term ‘genocide’ when we discuss the fate of the Armenians. Let us be clear about this: genocide deniers are not simply those who prefer to use a term other than ‘genocide’ – such as ‘systematic mass-murder’ or ‘extermination’ – when describing what happened to the Armenians, or to the Rwandan Tutsis in 1994, or to the Srebrenica Muslims in 1995. Rather, a true genocide-denier is one who, in the course of denying that a genocide occurred, seeks to whitewash the crime, minimise its magnitude and the tragedy of the victims, and usually also to shift the blame away from the perpetrators and on to the victims themselves. In other words, genocide deniers have an ideological agenda, and a very obnoxious one at that.
The Armenian case is perhaps alone, at least among the cases of genocide with which I am at all familiar, in that some historians who are in other respects actually very serious and competent are ranked among the deniers. There is always a temptation among foreign historians, who depend upon the hospitality and collaboration of the academic community and archivists of the countries they are studying, to become spokespeople for the nationalist or regime agendas of the countries in question. This is something that reflects badly on all those who fall into this trap. It is one thing for historians to be discreet or diplomatic when touching upon such issues, or to to use euphemisms like ‘extermination’ or ‘destruction’ instead of genocide, if that is the only way to keep the archives open. But if you start agitating on a denialist platform to ingratiate yourself with your hosts, you have crossed a line. As a historian, I am proud to say that I have always referred openly to the Armenian genocide; to the genocide of the native Americans; to the Soviet genocide of the Chechens, Crimean Tatars and others; to the Ustasha and Chetnik genocides in Axis-occupied Yugoslavia during World War II; and to the Bosnian genocide of the 1990s – both when writing about these topics and when teaching my students. If that ever means that some doors are closed to me that might otherwise be open, so be it. Some of us, at least, value our integrity more than our careers or our connections.
This is important, because it is ultimately historians and other scholars and teachers upon whom the task falls of educating the public about past acts of genocide. There are very sound reasons why the recognition of historic genocides in foreign countries should not be undertaken by national parliaments. In the case of the Armenian genocide – which, I repeat, should not be denied by respectable scholars – there are two crucial reasons why national parliaments should not actually vote to recognise it. The first reason concerns the context of the Armenian genocide itself, while the second reason concerns the concept of ‘genocide’ more generally.
The Armenian genocide was one of the last, and probably the largest-scale, of the series of acts of mass murder and expulsion that accompanied first the contraction, then the destruction of the Ottoman Empire and its replacement by several nation-states in the Balkans and Anatolia. The emergence from the Ottoman Empire of Greece, Serbia, Montenegro and Bulgaria as autonomous or independent nation-states during the nineteenth and twentieth centuries involved the extermination or expulsion of much of the Ottoman Muslim population that had inhabited the territories of these countries under the Ottomans. A related phenomenon was the southward expansion of Russia during the eighteenth and nineteenth centuries, across the northern coast of the Black Sea and into the Caucasus and the Balkans, often in collusion with local Christian peoples and similarly involving the killing or expulsion of vast numbers of Muslims – indeed, of entire Muslim peoples such as the Crimean Nogai and the Caucasian Ubykhs.
These acts of killing and explusion culminated in the Balkan Wars of 1912-13, when Serbia, Greece, Bulgaria and Montenegro finally destroyed the Ottoman Empire in Europe. According to Justin McCarthy (Death and Exile: The Ethnic Cleansing of Ottoman Muslims, 1821-1922, Darwin Press, Princeton, 1996, p. 164), the Balkan Wars resulted in the death of 27% of the Muslim population of the Ottoman territories conquered by the Christian Balkan states – 632,408 people. This is a figure comparable to death-toll of the Armenian genocide from 1915, which Bloxham estimates as claiming the lives of one million Armenians or 50% of the pre-war Armenian population of the Ottoman Empire, with another half million Armenians deported but surviving (Bloxham, p. 1).
These massacres and expulsions of Ottoman Muslims, and particularly the Balkan Wars, were both precursors and catalysts for the Armenian genocide, which was launched only a couple of years after the Balkan Wars ended. This was because a) Muslim Turkish nationalists copied the model of European-style nationalism already adopted by the Balkan Christian nationalists, involving the same principle of ethno-religious homogeneity; b) the decades of explusions of Ottoman and Caucasian Muslims to Anatolia, culminating in the Muslim exodus from the Balkans during and after the Balkan Wars, provided a constituency of embittered refugees and their descendants whom the Turkish nationalists could mobilise in the 1910s to attack Anatolian Christians; c) the settlement of these Muslim refugees in Anatolia began the process of Muslim colonisation of historically Armenian-inhabited lands that paved the way for the genocide; and d) the Turkish nationalists who ruled the Ottoman Empire in 1915 viewed the extermination of the Armenians as the necessary alternative to what they feared would be the establishment of an Armenian state in Anatolia under Russian protection, on the model of the Balkan Christian states and involving the same acts of killing and expulsion of Ottoman Muslims that the establishment of the latter had involved (NB to point this out is not to justify the genocide; any more than pointing out Hitler’s undoubtedly sincere belief in a ‘Jewish threat’ to the Aryan race justifies the Holocaust).
The question is, therefore, why national parliaments in Europe or elsewhere should recognise the Armenian genocide while according no recognition whatsoever to the series of Christian crimes against Ottoman and Caucasian Muslims that both led up to and catalysed it. Historians can debate how decisive this catalyst was, or whether and to what extent the earlier crimes against Muslims should rightfully be labelled ‘genocide’. But this requires a degree of nuance and sensitivity to history of which blunt, clumsy parliamentary resolutions framed by historically ignorant parliamentarians are simply not capable. At the very least, the similarity of these crimes to the Armenian genocide should not be denied; nor should they be deemed less worthy of recognition. In singling out the Armenian genocide for recognition while ignoring the destruction of the European Ottoman and Caucasian Muslims, a parliament would be saying that the victims of the one are more worthy of recognition than the victims of the other. And this is something that the Turkish public cannot legitimately be expected to swallow – given that it is itself partially descended from the survivors of the Christian crimes in question, therefore much more aware of the double standard than are most Europeans.
This brings us to the second reason why parliaments should not recognise the Armenian genocide, or indeed any other historic genocide carried out by a foreign regime in a foreign country: the danger that a genocide will only be considered a ‘real’ genocide if recognised by a national parliament. All those who would like to turn a blind eye to genocidal crimes – whether in Iraqi Kurdistan, Bosnia, Rwanda, Darfur or elsewhere – tend to do so by arguing that they are not ‘really’ genocide. They like to present genocide as something that almost never happens. Hence, they apply the term ‘genocide’ to only a very few historic cases – generally, to only the Holocaust, the Armenian genocide, the Cambodian genocide of the Khmer Rouge and the Rwandan genocide – or not even to all of those. Conversely, those who actually wish to see greater international efforts to prevent genocide, as well as most scholars writing about the phenomenon of genocide today, usually prefer to apply the term to a much larger number of historic crimes of mass murder. The point is not that these latter crimes are necessarily less worthy of the ‘genocide’ label than the destruction of the Armenians or Tutsis, but that they are less well known internationally.
In principle, therefore, recognition of the Armenian genocide should be followed by the recognition of other genocides: of the Herero people of German South West Africa in the early twentieth century; of the Chechens, Crimean Tatars and other Soviet peoples in the 1940s; of the Mayan population of Guatemala in the 1970s and 80s; and so forth, amounting to dozens or hundreds of cases. But we are unlikely ever to have international teams of scholarly experts deciding which of these cases warrant recognition as ‘genocide’ – more likely, genocide will only be recognised under the pressure of powerful and determined lobbies, as has been the case with the Armenians in several European countries. This would be bad for any genuine understanding of what genocide is and bad for the memory of the innumerable victims of what will be consigned to the category of ‘unrecognised genocides’. But it will be good for all those apologists for murderous regimes who will be only too happy to claim that it is only the Holocaust and the Armenian genocide that are recognised as genocide, and that we should all turn a blind eye to ‘lesser’ crimes.
No, parliamentary recognition of historic genocides is not the way forward. Rather than alienating Turkey by singling out its historic crimes for unique recognition, we should do better to encourage its further democratisation, to the point where its intellectuals can publicly acknowledge and discuss the Armenian genocide without fear of persecution or arrest. This, ultimately, is the only way to ensure that the memory of the Armenian victims is kept alive among those who most need to remember them.
This article was published today on the website of the Henry Jackson Society.
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