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    Paranoia and the Perils of Misreading

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    In the summer of 2021, genocide scholar Dirk Moses published an article in the Swiss online journal Geschichte der Gegenwart (History of the Present) titled, “The German Catechism.” He argued that Germany’s sense of its special obligation to Jews after the Holocaust has become a debilitating blockage to thinking through some of the most pressing issues of the present.

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    In Moses’ words, the “catechism” consisted of five strands: 1) the Holocaust is unique because it was the unlimited extermination of Europe’s Jews for the sake of extermination, without the pragmatic considerations that characterize other genocides; 2) it was thus a Zivilisationsbruch (civilizational rupture) and the moral foundation of the nation; 3) Germany has a special responsibility to Jews in Germany and a special loyalty to Israel; 4) anti-Semitism is a distinct prejudice and a distinctly German one — it should not be confused with racism; 5) and anti-Zionism is anti-Semitism.

    Leading to Debate

    Moses’ claims, not least his use of the term “catechism” with all of its religious connotations, gave rise to considerable debate in Germany and beyond. (The key texts are now collated on the New Fascism Syllabus website.) Notably, many female scholars, especially women of color, engaged in this debate, which opened a space for a discussion of issues relating to German colonial history, postcolonial approaches to German history and the Holocaust.

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    But when the discussion took place in the feuilletons of distinguished German-language newspapers, the authors were mainly middle-aged white men. Here, the criticisms, now bound up with the belated German publication of Michael Rothberg’s 2009 book, “Multidirectional Memory,” tended to be more defensive of German memory culture and critical of Moses’ supposed intentions. Left-liberal historians such as Gotz Aly and Dan Diner, who had been instrumental in freeing the federal republic from its self-exculpatory and conservative-nationalist postwar culture, bringing the Holocaust into the center of the national discussion, seemed especially incensed; though this is hardly surprising since these were the very people Moses had in his sights, using an Arendt-inspired tone that seemed designed to enrage.

    The “catechism debate” has revealed some intriguing fault lines in the German politics of memory. Moses’ insistence that the terms of his catechism mean that what began as a progressive movement to make Holocaust memory central to the Berlin republic’s self-understanding has gradually become a conservative shutting down of critical voices who want to address German colonialism and current-day racism has touched a nerve. The responses can be read on the New Fascism Syllabus website, where many fair-minded respondents, such as historian Frank Biess, have attempted to grapple honestly with Moses’ claims and to set out what they think their limits are.

    Yet the debate is significant not just in its own right, but because it has spilled over into the reception of Moses’ new book, “The Problems of Genocide,” a reception that is itself inseparable from the debate over Rothberg’s book, which turned — contrary to Rothberg’s intention to facilitate open discussion — on the extent to which the Holocaust in German memory culture prevents discussion of German (or wider) colonial atrocities or modern-day racism.

    What Does He Say?

    What does Moses argue in his book? The clue lies in the subtitle, “Permanent Security and the Language of Transgression.” By this, he signals that his argument is less about the politics of Holocaust memory — though this features in the book — than the way in which the concept of genocide, contrary to the intentions of many lawyers, historians and political theorists, facilitates rather than hinders atrocities and human rights abuses across the world.

    Critics, especially Holocaust historians, have been quick to condemn what they regard as a conspiracy theory at the heart of the book, namely that Raphael Lemkin, the Polish-Jewish lawyer who coined the term “genocide” and campaigned all his life to have it incorporated into international law, was a Jewish exclusivist who worked with non-Jewish groups in a way that allowed him to get them to take his concept seriously, but who was only concerned with the fate of the Jews under Nazi rule.

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    Moses does indeed set out something like this argument, saying that to “mobilise action about Jews … it made strategic sense to link the fate of Jewish and non-Jewish victims of Nazis under a single conceptual umbrella. This is the task that Lemkin’s genocide concept was designed to perform. Far from unthinkingly eliding the differences between Jewish and non-Jewish victims as supposed by Lemkin’s critics decades later, uniting them was the point of the concept.” His conclusion is that “if anyone is to blame for the problems of genocide, it is Lemkin.” In response, Omer Bartov, exemplifying the critical reading of Moses’ book, claimed in an Einstein Forum debate that Moses was putting forward what sounds like a “Jewish–Zionist plot.”

    Moses’ reading is debatable. Putting it forward requires dismissing Lemkin’s own autobiographical claims that he was moved, as a child, by learning of the Ottoman Empire’s massacres of Armenians and, more importantly, asserting that Lemkin remained a Jewish Zionist-nationalist from the 1920s — an orientation well documented by James Loeffler — through to the wartime and postwar period. But this is a reading that, albeit contestable, is well within the norms of intellectual history.

    Revisionism is what historians do all the time, and there is nothing about Moses’ position that justifies reaching for one’s metaphorical gun. Besides, this is not the heart of the book, which has a far more expansive remit than Lemkin and Holocaust historiography, taking in a remarkable range of references in world history. He has set out his argument plainly and in detail on numerous occasions. (See, for example, his talk with Geoff Eley at the University of Michigan or his interview on the New Books in Genocide Studies website.)

    What Does This Mean?

    It seems that what is happening here exemplifies Moses’ argument that Holocaust studies is riven by paranoia. Why should seeing the Holocaust as exemplifying the “problems of genocide” — understood in Moses’ terms — mean that one is downplaying the Holocaust? The opposite is the case: The Holocaust should tell us something about the destructive potential of modern states, but it has been siloed in a way that reduces the force of its potential critique, permitting “business as usual” in the modern world. Why, to return to old debates in genocide studies, should placing the Holocaust in a comparative context diminish its significance?

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    If one were to compare the Holocaust with the Boston Tea Party or the Peterloo Massacre, the critics would be justified in objecting. But analyzing it alongside other horrific occurrences, such as the Armenian, Rwandan or Cambodian genocides or cases of genocide in settler-colonial contexts, not only allows one to understand genocide as a generic phenomenon, but it also throws into sharper relief what distinguishes the Holocaust from other genocides — since none are the same. One can be a responsible Holocaust historian and still subscribe to the idea that motivates genocide studies.

    This is a case of fighting the wrong enemy. In the same way that the International Holocaust Remembrance Alliance (IHRA) sometimes seems more concerned about which historians have signed the Jerusalem Declaration on Antisemitism and reinforcing its own singular and narrow definition of anti-Semitism than about combating the radical right, especially as it seeps into mainstream politics in the United States and elsewhere, Moses’ critics have embarked on seeking to have him “canceled” in a kneejerk fear that his critical takedown of the “genocide” concept paves the way to anti-Semitism and Holocaust denial.

    What Dirk Moses is seeking to do is to show how the idea of genocide has had opposite effects to those intended, if not by Raphael Lemkin, then by his followers today. He is hardly proposing a world of anarchy or an opening the floodgates to scholarly anti-Semitism. One does not have to agree with everything that Moses says to accept that this is a serious book. Dismissing it as anti-Semitic is nothing more than paranoia in action.

    *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

    The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      Right Think: Jane Austen Against Terrorism

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      A creative British judge has demonstrated how judgments in criminal cases need not be about meting out humiliating, painful punishment to the guilty. In the case of 21-year-old Ben John, accused of acts identifying him as a “terror risk,” the punishment prescribed by Judge Timothy Spencer QC consists essentially of reading works by Charles Dickens, Jane Austen, William Shakespeare, Anthony Trollope and Thomas Hardy. John will return to court three times a year “to be tested on his reading.”

      Ben John’s crime consisted of downloading exactly 67,788 documents that appeal to right-wing terrorists. Call it downloading with intent to read. According to the BBC, “He was arrested in January 2020 and later charged with offenses under the Terrorism Act, including possessing documents on combat, homemade weapons and explosives.” To be clear, he didn’t actually possess weapons and explosives, merely documents about them. According to John’s attorney, even the prosecution didn’t believe he was planning a terrorist attack. 

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      Understanding the diminished nature of the threat, alongside the fact that he technically did violate a modern law that some complain encourages abuse by law enforcement, the judge gave this account of John’s taste in downloading: “It is repellent, this content, to any right-thinking person. This material is largely relating to Nazi, fascist and Adolf Hitler-inspired ideology.”

      Today’s Daily Devil’s Dictionary definition:

      Right-thinking person:

      Someone who understands the importance of limiting their thinking not only to approved topics but also to approved takes on those topics while accepting to make a concerted effort not to let their thinking wander into unsavory areas

      Contextual Note

      Britain is a nation and a culture that lives and breathes through its awareness of its centuries-old traditions. The idea of “right-thinking” cannot be defined by any law, but instead of being discarded, as it would be in the US, thanks to the British perception of the weight of its inherited culture, the concept can be credibly invoked in a courtroom and even figure in a verdict. Judge Spencer apparently believes the key to becoming a right-thinking citizen is to practice being a right-reading citizen. A clear-headed judge in the US applying the same logic would impose reading the law, not works of fiction.

      Judge Spencer understands that knowing the law isn’t enough. Thinking like a good Englishman requires familiarity with great English writers of the past. And it must be the past. In his list there is no Martin Amis, Ali Smith, Ian MacEwan or even 20th modernists such as Virginia Woolf, Joyce Cary or D.H. Lawrence. Right-thinking English society reached its pinnacle more than a century ago.

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      It stopped evolving at the beginning of the 20th century, by which time all British citizens were expected to understand at least that part of a dying empire’s heritage. This judgment reveals that the nostalgia for a society of the queen’s right-thinking subjects remains a powerful cultural force in British society.

      John’s lawyer described his client’s character as “a young man who struggled with emotions; however, he is plainly an intelligent young man and now has a greater insight.” Perhaps the judge expects that John’s reading of great works from the past will inspire him to become a writer himself, making him not only right-thinking but even an active contributor to the perpetuation of the literary tradition that defines the nation’s greatness. John may even be inspired to take up writing his own dramatic story. Instead of engaging in the crime of downloading with intent, he may start uploading with creative ambition. 

      This legal episode may leave the reader of the article with the impression that the judge regrets not having pursued a vocation in academia and is using the opportunity to hone his skills as a literature teacher. On that score, Judge Spencer may risk falling into the trap of the great British tradition of imitating a cast of despotic, if not sadistic headmasters and superintendents, on the model of Dickens’ Thomas Gradgrind in “Hard Times.”

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      There is a hint of Dickensian severity in Spencer’s formulation of the young man’s sentence: “On 4 January you will tell me what you have read and I will test you on it. I will test you and if I think you are [lying to] me you will suffer.” But unlike Gradgrind — who condemned “fancy” (“You are never to fancy”) and promoted “fact, fact, fact” — by imposing fiction, Spencer may even be encouraging the development of John’s fancy, so long as it stays close to what right-thinking people fancy.

      John’s barrister, Harry Bentley, reassured the judge: “He is by no means a lost cause and is capable of living a normal, pro-social life.” The term “pro-social” should be taken as a synonym of “right-thinking,” which means not “Nazi, fascist and Adolf Hitler-inspired.”

      Historical Note

      The judge mentioned some specific titles of works that John will be expected to read, all of them works that belong to the prestigious history of English literature. Judge Spencer gave this specific instruction: “Start with Pride and Prejudice and Dickens’ A Tale of Two Cities. Shakespeare’s Twelfth Night. Think about Hardy. Think about Trollope.” Apart from Shakespeare, these are all 19th-century writers. In their works, they describe the material, social and economic conflicts that concerned people living in a world that has little in common with today’s reality.

      These novels reflect in different ways the impact of the momentous change as a formerly rural society was overturned by industrialization. Is it reasonable to think a young extremist of the 21st century will be able to learn from such examples?

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      We are left wondering at what the chosen titles mean for the judge himself and what impact he expects them to have on the man accused of terrorist tendencies. Will the preoccupations of a destitute gentry in the early 19th century in “Pride and Prejudice” provoke some epiphany for the young man? Will the absurdly melodramatic pseudo-political events Dickens situates during the French Revolution in “The Tale of Two Cities” clarify his ideas about radical politics?

      Does the judge expect that the subtle confusion about a twin playing at reversing her gender role in Shakespeare’s sublime comedy will effectively educate John on the subtleties of sexual identity and help him to nuance his opinions on homosexuality?

      Depending on how he conducts the discussion sessions around the convicted man’s readings, the magistrate may be creating a precedent that is worth imitating in other cases of individuals with terrorist inclinations. Calling great writers of the past as witnesses of what right-thinking people believe will at least rob such individuals of the time they would dedicate to reading downloaded extremist literature. It’s a question not of fighting fire with fire, but with comforting warmth. 

      There is a problem, however. Understanding what Shakespeare, Austen, Dickens and others had to say requires delving into the history of their times and the modes of thought that accompanied those times. We might even wonder how right-thinking these authors were. Shakespeare in particular left hints that he wasn’t very fond of the oppressive order he was living under. His form of protest was not to download instructions provided by Guy Fawkes (who did attempt to blow up Parliament), but the texts of his tragedies that indirectly express his doubts about the existing political order.

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      For Shakespeare, something was rotten in England as well as Denmark, and the time was clearly out of joint. He carefully avoided appearing too subversive from fear of the temporal power that would inevitably accuse him under the Elizabethan version of the Terror Act.

      Judge Spencer has nevertheless defined a noble course of action in this particular case. Let us hope that he is up to the task as a teacher. If he does succeed, we should recommend his example for handling future cases of intelligent individuals so disturbed by the reigning hypocrisy that they become ready to embrace ideas pointing in the direction of terrorism. Given the constant degradation of our political culture and of the trust people are willing to put in our political leaders and the justice system itself, such examples in the near future are likely to be legion. 

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      From Opera to MMA: Nationalist Symbolism and the German Far Right

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      The German far right is awash with allusion. Like elsewhere, coded communication is the rule among far-right German organizations and activists. References to old Norse myths abound, and many readers, whether from familiarity with mythology, white nationalism or Norse-inspired superhero movies, would recognize Thor’s hammer or a smattering of runic symbols like the Sigrune, the Odalrune and the Wolfsangel, all subject to specific bans in Germany. However, a less familiar but persistent presence in German far-right codes is the Nibelungenlied, a medieval epic poem long co-opted by nationalists.

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      The Nibelungenlied story centers on Siegfried, a hero in the mold of Beowulf: a strong, nearly invincible warrior who has won riches through his exploits, a powerful sword and a cloak of invisibility. Siegfried is very much the belle of the medieval bro-ball. The poem begins with Siegfried traveling to the German town of Worms to propose marriage to Kriemhild, the Burgundian princess. Her brother, King Gunther, consents to the match, but only if Siegfried helps him win the hand of Brunhild, the warrior queen of Isenland. It’s to be a double wedding.

      Following the nuptials (and a disturbing episode involving the marital rape of Brunhild), a feud emerges between Kriemhild and Brunhild. The conflict culminates in one of Gunther’s kinsmen murdering Siegfried, thrusting a spear into the vulnerable spot in his back. The remainder of the poem (the whole second half, that is) revolves around Kriemhild’s revenge, which results in the violent death of pretty much all the main characters, including Kriemhild herself. Taken together, the Nibelungenlied is an illuminating portrayal of ancient Germanic heroism and courtly drama.

      Rediscovered in the mid-18th century, the popularity of the poem swelled with the rising tide of German nationalism in the 19th century. Most famously, the composer Richard Wagner, a German nationalist and virulent anti-Semite, reimagined the story in an epic four-part opera consisting of “The Rhinegold,” “The Valkyrie,” “Siegfried” and “Twilight of the Gods,” collectively known as “The Ring of the Nibelung” or the Ring cycle, for short. Of course, several of the operas’ leitmotifs are instantly recognizable, not least the “Ride of the Valkyries.” Wagner’s Ring cycle became a landmark of German art and is still performed today, occasionally in back-to-back-to-back-to-back marathon productions.

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      The Nazi regime was preternaturally keen to memorialize German lore, especially the Nibelungenlied, given its association with Wagner. An enthused Hitler was an honored guest in Bayreuth, home to Wagner’s own theater. Several symbols from both the original and Wagner’s version appealed to the Nazis, perhaps most notably the murder of Siegfried. It reflected the “stabbed in the back” (Dolchstoß) conspiracy theory that the Nazis propagated, namely that the German army was betrayed during the First World War by treasonous Jews and leftists.

      The regime supported several projects stamped with the label of the Nibelungs. Chief among them was the cavernous Nibelungenhalle in Passau, the putative home of the original composer of the Nibelungenlied, which was used for mass indoor rallies. In the postwar era, far-right parties like the German People’s Union and the National Democratic Party of Germany organized assemblies with the specific intention of using the nationalist cachet of the Nibelungs — until Passau’s authorities demolished the building in 2004.

      Still, appropriation of the Nibelungs legend endures among Germany’s far right. Beginning in 2013, right-wing extremists organized the “Kampf der Nibelungen” (KdN, the “Battle of the Nibelungs”), a mixed martial arts competition catering to far-right fighters and fans from around Europe. The event attracted 850 spectators in 2018 and was one of the biggest MMA competitions in Europe. It was banned in 2019, and organizers were prevented from live-streaming KdN fights in 2020, but it may yet resurface in 2021.

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      Symbols and allusions to the Nibelungenlied sadly will persist amid Germany’s far-right scene. This symbolism has a long history of co-option by extremists. Even though the chords of Wagner’s operas are not anti-Semitic, their endorsement by the Nazi regime touched Nibelung lore with an association that inescapably appeals to the far right. Yet references to the Nibelungenlied are more than far-right supporters’ fetishization of a twisted version of German cultural history. They form a part of the vast book of codes used by far-right actors to communicate. Cracking these is often the key to decoding how the far right organizes, mobilizes and ultimately understands the world in which it operates.

      *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

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      German Nationalism, From Revolution to Illiberalism

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      It is often noted that 19th-century nationalism owed much to the rise of academic history. As historians have observed, studies in national development provided materials for later and cruder claims of fascist cultural supremacy. For instance, Leopold von Ranke and Georg Hegel represented different versions of such narratives. The former traced a conceptual movement in large patterns of events; its ideological consequences were various, but one aspect was the justification of the Prussian state. The latter urged rigorous attention to historical evidence but suggested that in such detail a pattern of providence could be found.

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      Ranke’s method, adopted by a generation of historians, was that of a conservative liberal of the Restoration period, envisaging a balance of European power. By mid-century, however, new historians had taken a Prussian-centered national narrative to a new level of conviction, combining elements of Hegel’s statist teleology with Ranke’s evidence-based method. In the German revolution of 1848, the rhetoric of liberty and nationhood was confused, and the goals of a constitutional monarchy and a united Germany seemed united under one banner.

      Yet within a short time, the revolution failed, and a conservative mood descended. Subsequently, the liberal spirit of nationalism was replaced by a Bismarckian argument for nationalist militarism and expansionism. Academic writing was touched by this sequence of events.

      A Historical Method

      Prior to 1848, academic historians were already sketching accounts of providential German unification and expansion. The writers of the Prussian School of History were former students of Ranke and Hegel. They wrote at first in a liberal register. Johannes Gustav Droysen began his career as a classicist, coining the term “Hellenism.” His 1833 life of Alexander the Great launched his academic career. A popular volume, its account of the Macedonian marshaling of Greek culture into a powerful empire was read as a pattern for Prussia’s future role.

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      Droysen’s historical work became overtly political with his 1842-43 “Lectures on the Wars of Liberation,” a record of Prussian popular resistance against foreign invaders. A member of the Frankfurt parliament during the 1848 revolution, he witnessed the failure of its liberal and nationalist aspirations. The crisis came when members voted to fight for the regions of Schleswig-Holstein against the claims of Denmark. It was clear, on Prussia’s withdrawal of support, that the parliament was impotent without the northern state’s backing, and by 1849 Frederick William IV was secure enough to reject liberal proposals.

      Since 1840, Droysen had taught at Keil University in the disputed region. His account, “The Policy of Denmark towards the Duchies of Schleswig-Holstein,” lent support to nationalist calls for the defense of Germany’s territory. In a similar spirit, in 1851 he published a life of Count Yorck von Wartenburg, the general whose decision to change sides was a turning point in the war with Napoleon. The historical stage was set for a renewal of this national self-assertion. Otto von Bismarck, the prime minister of Prussia and the founder and first chancellor of the German Empire, no doubt saw the usefulness of such narratives when formulating his foreign policy in the early 1860s.

      Droysen took pains with his lecture series on the historical method, hoping to provide a philosophical basis for the discipline. The lectures were published only in 1937, but in 1858, he circulated a precis, the “Grundriss der Historik,” translated as “Outline of the Principles of History,” which describes history as theodicy, forming an organic pattern of growth. The method was Rankean, but drew explicitly on Hegel in its emphasis on the direction and progression of history. Going beyond Ranke’s hints at the runic import of recorded facts, Droysen pointed directly to signs of development, specifically toward a Prussian state.

      This commitment was clear in his major work, “The History of Prussian Politics,” which he began having taken a chair at Jena in 1851. Through the period of the Prussian wars on Austria and France until his death in 1884, Droysen completed 14 volumes that traced the growth of the Prussian monarchy to the year 1756.     

      From French Revolution to German Empire

      Heinrich von Sybel made his name with a history of the first crusade written with Rankean documentary rigor. Yet he already had a political aim, undercutting romantic medievalism in his commitment to a liberal future. In 1848, he too attended the Frankfurt parliament, and similarly transferred his nationalist faith toward Prussian statism over time. Despite this allegiance to the “polar star” of the north, he took a chair at Munich on Ranke’s recommendation, leading Prince Maximilian’s new Bavarian Historical Commission and founding the Historische Zeitschrift (Historical Journal).

      His debt to Ranke did not preclude a shift in tone. A celebrated 1856 address on historiography demurred at the excessive pursuit of objectivity. His major work of these years, the “History of the French Revolution,” was a Burkean warning against the destructive effects of Jacobinism. Using archives in Paris, Sybel mounted a scholarly assault on France’s role in recent European history. He effectively downgraded the revolution to a by-product of historical providence centering on Prussia. The French historiographer Antoine Guillard described it as “an attack not only on the Revolution but on the mind and history of France.”

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      In this view, the French Revolution indeed signaled the end of the old order, but it was merely one of three such events, the others being the collapse of the Holy Roman Empire and the destruction of Poland. This wider break with feudalism and the rise of a modernity that would be encapsulated in a unified Germany under Prussia. French pride at the assertion of popular sovereignty and human rights was undercut and German nationhood celebrated.

      Taking a chair in Bonn in 1861, the historian was now also a politician, sitting in the 1860s and 1870s in the Prussian Diet and the Constituent Reichstag of the North German Confederation. Bismarck saw Sybel’s value and made him director of Prussian archives in 1875, where he worked on his last major work, “The Founding of the German Empire by William I.” This overtly politicized work of history gave a Bismarckian slant to events leading up to 1871. Some, noting William I’s ambivalence about his chancellor’s maneuverings, joked the phrase “by” should have read “despite.”

      The work lacked life and bore the weight of a propagandistic tome; later its political slant worked to its author’s disadvantage as the focus on Bismarck over William I offended the new kaiser, and Sybel was banished from the state archives in 1890. He died five years later, having completed his last volume. Sybel, though wary of democracy as a step toward Bonapartism and a believer in Prussia’s power, was also a believer in a Burkean pluralism, whereby power was best distributed among social groups under the protection of the state. Toward the end of the 19th century, a more virulent language of racial homogeneity and expansionism came to the fore.

      Racial Theory

      The boldest publicist of the Prussian School, whose messages most clearly herald the racialized nationalism of the 20th century, was Heinrich von Treitschke. Born in Saxony with Czech roots, Treitschke began his career as a Privatdozent in Leipzig, but his conviction in Berlin’s destiny to rule was out of place there, and he returned to take university posts in Prussia. His earliest publications included patriotic poems, while his 1859 dissertation on “the science of society” made a strong case for the state as necessary and primeval, without need for a contract with its citizens. Prussia provided a nucleus for a German state forming according to historical destiny.

      Treitschke’s path exemplified the historians’ trajectory away from liberalism. As his writing gained influence, his distance from Ranke was clear. When sending a copy of his polemical essays to his father in 1865 he noted: “That bloodless objectivity which does not say on which side is the narrator’s heart is the exact opposite of the true historical sense. Judgment is free, even to the author.” His essays, often biographical studies or political arguments, grew more fervently nationalistic. The smaller German states should submit to annexation; colonial growth was a natural expression of a vital new power.

      This set a tone for German expansionism from the 1860s onward. Treitschke too was politically active, sitting in the Reichstag in 1871 as a member of the new National Liberal party and welcoming the culture war against Catholics isolated in the new Kleindeutschland. In 1874, he was invited to take the chair in history in Berlin; Ranke was ushered from his post to make room for Treitschke, whom he deemed disapprovingly a publicist, not a historian. Yet student fraternities preferred their new teacher, the court made him official historiographer of Prussia in 1886, and his academic standing was reinforced by his editorship of Historische Zeitschrift after Sybel’s death in 1895.

      Embed from Getty Images

      Treitschke’s “History of Germany in the Nineteenth Century” was a colorful and lively work; keyed into the public mood, it impressed foreign readers including the British historian G.P. Gooch, who compared it to Macaulay’s “History of England” in style and vigor, “both vibrate with their authors’ personality.” Gooch wrote in 1913, not seeing the full legacy of the Prussian School. As Treitschke gained influence in polemical attacks on socialists and Jews, his arguments converged with forms of social Darwinism and a racialized politics. In 1879, a long review essay in the Preussische Jahrbucher, the right-wing journal he edited from 1866 to 1889, concluded with an anti-Semitic polemic. He claimed that fundamental differences between Jews and Christians in Germany could not be resolved, and that the Jews had “assumed too large a space in our life.”

      These passages were later republished in the pamphlet, “A Word About Our Jews,” which reached a wider audience and sparked the Berlin Anti-Semitism Conflict, a two-year spate of protest and violence against the Jewish population. Treitschke’s anti-Semitic pronouncements coincided with those of Adolf Stöcker, then a court preacher to William I, who created the Christian Social Workers’ Party in 1878 to draw laborers away from socialism. Between them, Treitschke and Stöcker gave a new clerical, political and academic respectability to anti-Semitism from the 1880s onward.

      Such theories were not far removed from the biological variants of similar ideas, for example in Ernst Haeckel’s monism of the same period, with which it seems aligned as much with a social Darwinist as an Idealist or Christian idea of providence. It was Treitschke who coined the phrase “The Jews are our misfortune,” repeated ad nauseam in the Nazi period, and most recently adapted as “Israel is our misfortune” by the far-right party Die Rechte (The Right) in the European Parliament elections of 2019. The tradition of German nationalism had come a long way from the liberal rhetoric of freedom during the revolutionary period.

      *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      The Missing Pieces to Avoid a Climate Disaster

      by

      After stepping down as Microsoft CEO in 2000, Bill Gates gradually shifted his focus to the operations of the Bill & Melinda Gates Foundation, which set out to improve global health and development, as well as education in the US. Partially through his role with the foundation, Gates came to learn more about the causes and effects of climate change, which was contributing to and exacerbating many of the problems he and his wife were looking to remedy.

      Outside of the foundation, he has become more vocal about climate change and has founded and funded a number of ventures that address innovation challenges connected to climate change. His recently published book, “How to Avoid a Climate Disaster,” continues this path. It summarizes what the last decades have taught him about the drivers of climate change and plots a path of necessary actions and innovations.

      © Ash.B / Shutterstock

      Greenhouse Gas Emissions

      The book spends only a few initial pages making the argument for the anthropogenic nature of climate change, as it is clearly intended for readers who accept the scientific consensus for it. Early on, Gates asserts that the mere reduction of greenhouse gas (GHG) emissions is not sufficient to avoid a climate disaster. The only real goal, according to Gates, must be achieving net-zero emissions, taking as much GHG out of the atmosphere as we put in, year by year. 

      However, significant political, economic and infrastructural hurdles have to still be overcome to electrify personal transport. Decisions to exit or curtail carbon-free nuclear power production seem to largely be following public opinion rather than science. These examples demonstrate that scaling viable, existing carbon-neutral solutions is already hard. Finding and utilizing affordable green alternatives to problems where we currently have none is even harder.

      Gates points to the fact that without finding scalable carbon-neutral ways of producing steel, cement or meat, we will not be able to arrive at a net-zero economy in the 21st century. Even if humanity was able to produce all of its energy in carbon-neutral ways and cut carbon emissions from transport, agriculture and deforestation, as well as from heating and air conditioning by half, we would still be left with more than half of the GHG emissions we currently produce. This point is further exacerbated once we consider the growing global population and rising wealth and consumption in populous countries like China, India or Nigeria.

      © Roschetzky Photography / Shutterstock

      What’s More Important Than Innovation?

      Innovation, for Gates, does not stop with technology. It is of little help if a revolutionary technological solution is developed, but there is no way or incentive for an individual person, company or city to use it. Innovation, to use Gates’ words, “is also coming up with new approaches to business models, supply chains, markets, and policies that will help new innovations come to life and reach a global scale.” Ideas like carbon taxation and regulation, which are often cited as crucial incentives for climate innovation, may trouble some free market enthusiasts, but, as Gates argues, it is important to realize that getting to net-zero is also a “huge economic opportunity: The countries that build great zero-carbon companies and industries will be the ones that lead the global economy in the coming decades.”

      Gates heavily utilizes the concept of a “Green Premium,” which he understands as the extra cost of a carbon-neutral alternative compared to today’s carbon-producing equivalent. For example, today, the Green Premium of an advanced biofuel is 106%, making biofuel 206% as expensive as gasoline. He stresses that innovation cannot only aim to develop carbon-neutral alternatives. It must also make them competitive and accessible, lowering green premiums as far as possible and driving infrastructural and political incentives.

      It should not come as a surprise that Gates approaches the challenge of getting to net-zero as a capitalist and a technology optimist. He firmly believes that a dollar in the Global North is better spent on carbon innovation than on disincentivizing the utilization of carbon-intensive products and services — a doctrine that his own investments certainly follow. However, spending public climate funds on research and development in cement production or generation IV nuclear reactors, rather than on bike paths in Berlin, Paris or New York, will be a difficult sell. 

      : © PHOTOCREO Michal Bednarek / Shutterstock

      A Clear Roadmap

      Bill Gates has received criticism of varying degrees of legitimacy for many of the stances he has taken, going back to the United States v. Microsoft antitrust litigation and beyond. With “How to Avoid a Climate Disaster,” however, he has achieved what many of our political leaders have not: clearly defining and communicating a holistic and evidence-based roadmap that leads us to a net-zero carbon future and mitigates the most horrific scenarios of runaway, anthropogenic climate change.

      “Show me a problem, and I’ll look for a technology to fix it,” Gates proclaims. Being a believer not only in his own, but also humanity’s ability to innovate its way out of the gloomiest odds, he remains optimistic, whilst conceding the momentous nature of the challenge we face: “We have to accomplish something gigantic we have never done before, much faster than we have ever done anything similar.”

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      Of Hobbits and Tigers: The Unlikely Heroes of Italy’s Radical Right

      by

      June 23, 1980: After the assassination of magistrate Mario Amato by Italian right-wing terrorists, an anonymous group published a leaflet endorsing the murder:

      “To the members of the ‘Great Fascist Organizations’ we say: Fuck off, you never achieved anything and never will; … you are idiots and sheep. … Our task is to find comrades, if need be, to create them. CREATE ARMED SPONTANEITY. We end this document by telling those who charge us with not being ‘political enough’ that we are not interested in their politics, only in the struggle, and in the struggle, there is precious little room for talking. … To him who needs a hand, we will give it, and it will be bullets for those who go on polluting our youth, preaching wait-and-see and the like.”  

      What distinguishes this flyer from other statements by right-wing terrorists is not its vulgar language or pseudo-sophisticated argument for a palingenetic rebirth of Italy, but rather the fact that it embodies key characteristics that would come to define a new form of right-wing terrorism that emerged and operated in Italy from the mid-1970s until the early 1980s. Although the number of right-wing terrorist attacks massively increased during this period, scholars have traditionally focused on the left-wing terrorism of the Red Brigades or the so-called strategy of tension in the early 1970s that saw the bombing at the Piazza Fontana in Milan in 1969 or the Italicus massacre of 1974.

      The Bologna Attack of 1980: Italy’s Unhealed Wound

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      This new form of terrorism emerged foremost as a youth rebellion against Italy’s “old right” in a situation when they faced further marginalization within Italian society and politics. In the attempt to restore their self-esteem and their damaged masculinity, a younger generation found justification for a “heroic” crusade against the modern world in the texts of the British writer and linguist J.R.R. Tolkien and the Italian philosopher Julius Evola.

      Far From Dead

      In December 1946, the neo-fascist Italian Social Movement (MSI) was created and enjoyed rapid success in regional and national elections. To increase its political influence, the party hierarchy collaborated with the ruling Christian Democrats as early as 1954. However, radicals like Pino Rauti and Stefano Delle Chiaie questioned the party’s legalistic approach and founded extra-parliamentary groups such as New Order (ON) and National Vanguard (AN). Due to their ideological and personnel continuity, these groups linked the 1940s with the terrorist groups of the 1970s, which became involved in what later became known as the strategy of tension.

      Already in 1972, the failure of the strategy of tension was obvious. Rather than leading to a decline of the left, the destabilized public order was exploited by the communist and socialist parties. In the mid-1970s, the political right came under further pressure when right-wing groups such as ON were banned, and left-wing terrorism began to rise. However, right-wing terrorism in Italy was far from dead.

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      In 1976, right-wing terrorists killed State Attorney Vittorio Occorsio, officially launching a new phase that saw nearly 1,200 terrorist acts committed between 1976-1980. Among the victims were members of left-wing organizations, so-called traitors and, for the first time, state officials. The perpetrators of the strategy of tension deliberately avoided attacking representatives of the state, in particular of the security apparatus as they were regarded more as allies than as enemies. But now, they were among the preferred targets of right-wing terrorists.

      The majority of those responsible for these attacks were short-lived groups or individual perpetrators — what people today might call lone wolf terrorists. In addition, we find organizations that existed for a longer time period even if their structure was also informal, including Armed Revolutionary Nuclei and Third Position. But what caused the shift within the right-wing terrorist scene in the mid-1970s?

      To better understand the internal changes and dynamics, we have to look at the socio-political framework, especially the cultural situation within the far-right scene. Since the early 1970s, the growing influence of the left in society, politics and the extremist milieu added to a feeling of marginalization among younger radicals, most of them born after 1955, having no ties to the roots of Italian fascism. To overcome this apparent crisis, they pleaded for a radical change of ideology and tactics.

      Led by nonconformist intellectuals like Marco Tarchi, they accused the MSI of being a corrupt party lacking the energy necessary for a revolution. They criticized the rigid hierarchy that had prevented the youth from becoming more involved and characterized the covert terrorist activities and the coup attempts during the strategy of tension years as both misguided and as the reason for the increasing marginalization of the right.

      The charge against MSI’s establishment was led by the satirical journal The Voice of the Sewer, founded by Tarchi in 1974 in Paris. Heavily influenced by the French New Right, the journal used comics and texts to question the actions of Italy’s “old right” and their obsession with nostalgia and tradition. Tarchi, who would become the leader of the MSI youth group Youth Front, wanted to “rejuvenate” the political and cultural debate within the Italian right by looking to the left for inspiration.

      Middle-Earth in Italy

      The scope of this iteration of Italy’s New Right was first demonstrated at the Campo Hobbit festival in June 1977 in Montesarchio, which was organized by Tarchi’s Youth Front and named after Tolkien’s fantasy novel “The Hobbit.” Despite the party leadership’s opposition, the festival drew over 3,000 people and imbued the younger right-wing extremists with a new feeling of strength toward a hostile society and an anachronistic neo-fascist party. Concrete political objectives were rejected and replaced by abstract values such as courage, heroism and, above all, comradeship.

      For the festival organizers and attendants, Tolkien’s fantasy novels served as a metaphor for their rejection of the modern world and their longing for a future that was better than any historical allegory. They perceived themselves as the heroes of Tolkien imagined Middle-earth, fighting against all odds for the betterment of the contemporary world. As Generoso Simeone, one of the organizers, stated: “Looking to the future, let us evoke from Tolkien’s fairy tales those images that enrich our imagination … We are inhabitants of the mythical Middle-earth, also struggling with dragons, orcs, and other creatures.” To express their attachment to Tolkien’s stories, which were deeply rooted in Germanic and old English legends, the Celtic cross became the new symbol of the Youth Front.

      While festivalgoers were able to purchase a variety of books written by, amongst others, Robert Brasillach, Ezra Pound, Pierre Drieu la Rochelle, Oswald Spengler and Julius Evola, the musical performances were the real attraction given that music was considered the most important and efficient form of expression in right-wing counterculture. One highlight was the performance of the right-wing alternative band Compagnia dell’Anello (Fellowship of the Ring). For the occasion of the festival, several far-right musicians, including Mario Bortoluzzi, joined forces and created the band, which was named after the first book in Tolkien’s “Lord of the Rings” trilogy.

      Embed from Getty Images

      Their most famous song, “Il domani appartiene a noi” (“Tomorrow Will Belong toUs”), was a rallying cry to fight together for freedom and a better tomorrow against the forces of “darkness” and ultimately became the hymn of the neo-fascist Youth Front.

      The Hobbit Camps, which took place 1977, 1978, 1980 and 1981, also featured theater, poetry and cabaret shows, art exhibitions as well as debates about issues like ecology, health and housing shortages. By including these traditionally leftist topics, the organizers intended to attract the leftist youth and start a dialogue with their former enemies. Through their engagement and willingness to incorporate these themes and types of events they sought to break out of cultural and social marginalization.

      Their effort to establish contact with their counterparts on the left can also be noted in their leverage of Tolkien’s reputation. In many Western countries, the British writer was associated with leftist student protests, and “The Lord of the Rings” became the “Bible of the hippies.” In Italy, however, his work became associated with the far right thanks to the preface philosopher Elémire Zolla wrote for the first Italian edition in 1970. In contrast to Tolkien, who rejected any deeper contemporaneous meaning of his book, Zolla argued that the myths of “The Lord of the Rings’” represented a perennial philosophy that must be viewed as an outright rejection of the modern world.

      Given Tolkien’s sociopolitical background, Zolla’s interpretation was not too far-fetched. Tolkien was a conservative writer, whose political and social ideas were grounded in a Catholic worldview that developed in opposition to the Anglican Church. He harbored skeptical opinions of economic and technological progress, both for the risk it poses to the human soul and for the damage it causes to its environment. Tolkien rejected socialism, Nazism and American capitalism and saw history as a long defeat. However, he still had hope. He identified among Western culture a strong romantic chivalric tradition of heroism and sacrifice, which would ultimately help to “turn the ship” around.

      Of course, not everyone who loved Tolkien’s fantasy novels or who attended the Hobbit Camps would ultimately turn to terrorism. Those who did would usually look for other texts to justify their path to violence. One of their favorite writers was the Italian philosopher Julius Evola. In particular, his works “Revolt Against the Modern World,” “Orientations” and “Riding the Tiger: A Survival Manual for the Aristocrats of the Soul” became standard reading among the New Right in both Italy and France.

      The Tigers

      Julius Evola, who died in 1974, became a guru-like figure for the radical youth looking for guidance while lost in the mythical lands of Middle-earth. First, Evola never joined a political party despite his well-known affinity with Italian fascists, the National Socialists and members of the Romanian Iron Guard. He called Benito Mussolini’s 1922 March on Rome a “caricature of a revolution” and rejected the Italian fascist regime as too populistic and devoid of any spirituality.

      Consequently, he heavily criticized the MSI’s nostalgia and its failure to create a unique ideology that embraced Evola’s own pagan and spiritual ideas. It was this uneasy relationship between Evola and the MSI that made him an ally of the disorientated radical youth who felt betrayed and abandoned by the party. Nevertheless, the MSI tried to benefit from Evola’s popularity with the younger generation, calling him “our Marcuse (only better).”

      Second, his ideology was abstract and frequently vague. He blended several schools of traditions, including Buddhism, eastern dogmas, Rene Guenon’s traditionalism and concepts of the German Konservative Revolution of the interwar period. This conglomerate of various ideologies and strands of far-right thinking attracted many people who were at odds with the fascist doctrine.

      Third, Evola’s use of myth mirrored Tolkien’s saga of Middle-earth with its eternal fight between good and evil. The similarity between Evola’s philosophy and Tolkien’s novels, which enjoyed immense mainstream popularity, ultimately increased the appeal of Evola’s work among a younger generation of radicals who were in desperate need of a system of cultural references untouched by historical fascism or the MSI.

      Embed from Getty Images

      On the surface, Evola and Tolkien shared another worldview: anti-modernism. It is Evola’s concept of anti-modernism that the terrorists found particularly useful when justifying their acts of violence. In his book “Revolt Against the Modern World,” Evola argues that history was not an evolutionary success story but a devolution from an imagined spiritual and traditional culture to the modern world. While he praises the Knights Templar and the Nazi SS for their efforts to stop further decline into anarchy, he characterizes the Renaissance, the liberal ideas of the French Revolution, and Italy’s postwar economic miracle as “false myths” leading the world into chaos. Moreover, he claims that modernity could never gradually transition into what he considered the “traditional order.” The only way to establish this order — which, according to him, was “outside history” as it has never existed before — was the total destruction of the modern world.

      In his books “Man Standing amid the Ruins” and “Riding the Tiger,” Evola argues that only political detachment — apoliteia — would allow the aristocratic elite to survive in a totally hostile environment. This elite expresses its racial superiority not through biological ideas but through spiritual qualities. Given his complex and seemingly contradictory arguments, his concept of apoliteia was interpreted by right-wingers in two ways. While one group saw it as a call for a complete retreat from all politics, others stated that activity was still possible, even desirable, as long as one’s acts were not influenced by political aims other than the destruction of the current world. For the latter group, absolute withdrawal was treason and achieving supreme spiritual identity was only possible through extreme engagement.

      It should come as no surprise that Italian right-wing terrorists of the late 1970s advocated for the latter. They aimed for the total destruction of the rotten and decaying modern world in order to make way for the new. Terrorist acts — and thus destruction — were regarded as heroic acts, the only way one could achieve spiritual fulfillment. Those who committed such acts were viewed as possessing greater spiritual value and would become part of the avant-garde.

      Debates about political aims and the right means were replaced by existential needs and slogans such as “restoring human values,” “building community” and “creating a new man.” “Evola,” as one right-wing terrorist said, “is a beacon. One of those men, who offers … all reference points necessary to lead a life in a world of ruins.”

      However, such an interpretation necessitated an oversimplification and vulgarization of Evola’s original ideas. What in his doctrine was long, painstaking and by no means linear was reduced to its most literally brutal aspects. Even though Evola did not exclude future action, he stated that “Riding the Tiger” “does not concern the ordinary man of today.” But in their attempts to accelerate the decline and destruction of the modern world, the young right-wing terrorists demonstrated an incomplete grasp of Evola’s core ideas.

      Dissatisfaction With the Modern World

      Tolkien’s popularity among the right-wing youth who felt marginalized in their own country symbolized a deep dissatisfaction with the modern world that was more rooted in a generational conflict than a specific political ideology — not for nothing did they try to transcend the traditional left-and-right divide. Given the many thematic overlaps between Tolkien’s novels and Evola’s philosophy, it was a small step for some radicals to accept Evola’s writings as applicable facts and use them to legitimize their terrorist activities.

      But, what can we learn from a cultural examination of Italy’s right-wing terrorist scene of the late 1970s? How does such an analysis contribute to a deeper understanding of past and present right-wing terrorism as a whole?

      First, Italy’s right-wing terrorist scene is much more diverse than often acknowledged. This might sound trivial. But especially in the public discourse, apodictic and sometimes ill-defined labels such as “fascist” overshadow the complexity of the right-wing extremist scene and its heterogeneous ideology, which often transcends our common understanding of the political left and right.

      Second, right-wing extremism turns to terrorism due to both external and internal dynamics. Analyzing Italian right-wing terrorism highlights the importance of examining the far-right extremist milieu itself, from internal rivalries between different generations to debates about the “right” ideological orientation and tactics.

      Embed from Getty Images

      Third, Tolkien’s world was dominated by male heroes and Evola’s anti-modernist philosophy centered on masculinity, arguing that an elitist group of men would ultimately overcome the materialist decadent modern world and ascend to true spirituality. The promise of a male-dominant, elitist patriarchal society helped to restore self-esteem to young men who felt emasculated by circumstances beyond their control.

      Finally, Evola’s theory offered young radicals who felt marginalized an opportunity to recover their self-esteem and overcome their isolation. Through committing a “terrorist deed” they felt part of a “male” order of “heroic” knights destined to accelerate the destruction of the modern world. I would argue that this behavior shows similarities to what Jeffrey Kaplan defined as “tribalism”— the feeling of belonging to a group even though no direct contact exists between individuals.

      Evola’s work has recently seen a transnational renaissance and has influenced the alt-right movement in the US, the Greek neo-Nazi Golden Dawn party and the Hungarian nationalist Jobbik party. Steve Bannon, Donald Trump’s former chief adviser, is also attracted by Evola’s traditionalist and anti-modernist philosophy, his anti-liberal aristocratic elitism, his spiritual racism and his male-dominated worldview. These groups and individuals use Evola’s work to call for a Christian-dominated Western world that must be defended against all immigrants, Muslims in particular.

      Such calls ignore the fact that Evola was highly critical of Christianity and regarded Islam as the more spiritually advanced and thus more traditional religion, a classic example of the cherry-picking also seen during Evola’s initial adoption by Italy’s far-right in the 1970s. Nevertheless, Evola’s growing popularity among the radical right today calls for a deeper understanding of his teachings and philosophy if we want to gain a better understanding of the present transnational right-wing extremist and terrorist scenes.

      *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      The Dazzling Shallowness of Bernard-Henri Levy

      by

      One of the attractions, or oddities, of France is its reverence of those who are regarded as philosophers, or at least philosophical thinkers. In the age of fast information, we also have fast philosophy — soundbite philosophy. Not that this has no value, but this value has to be abstracted from the veneers that accompany not just instant thought but instant thought that seems intellectually attractive: exciting, provocative, perhaps outrageous, but plausible.

      Juliette Greco: Snatching Dignity From the Jaws of the Absurd

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      It is in this category that Bernard-Henri Levy now finds a home. It is the task of the reader to distinguish content from veneer. But since many readers seem no longer to try, Levy has a ready audience for instant diagnosis of serious situations, rendered “philosophical” by the constant dropping of names, recognized as the serious thinkers of the past, and constant references to his own earlier work.

      Sense of Exaggeration

      That earlier work is not inconsiderable. Although always controversial because of his willingness to eviscerate sacred cows, his condemnation of Stalinism was a bold challenge to the European left to make a new start that banished socialism achieved by tyranny. His intellectual histories of French thought, such as in “Adventures on the Freedom Road,” although even then striving for effect, were vibrant and made thought seem integral to the French project of a national self. He wanted that national self to be humane and humanitarian.

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      Levy’s championing of refugees was staunchly within the moral need for a nation to be compassionate. His defense of freedom elsewhere, as in his taking of sides with Ahmad Shah Massoud against the Taliban and his more recent advocacy of the Kurdish Peshmerga in their fight against the Islamic State, were evidence of a cosmopolitanism that he saw first evidenced in the life and adventures of his hero, the writer Andre Malraux. Malraux had fought in China (with the Communists), Spain (with the Republicans) and France (with the Resistance), and wrote great novels and art histories as well as somewhat exaggerated memoirs.

      That sense of exaggeration has always been with Levy. Every adventure has been a photo opportunity, including in Bosnia during the Siege of Sarajevo or wandering the ruins of what had been Muammar Gaddafi’s headquarters in Tripoli. That, of course, comes with kickback. Levy was indeed a frequent visitor to besieged Sarajevo, but those visits tended to be fleeting, leading the entrapped citizens of Sarajevo to nickname him not BHL, as he is widely known in France, but DHL — Deux Heures Levy, in and out (safely on a United Nations plane) within two hours.

      That he then compared himself with Susan Sontag, who stayed in the city for a lengthy period, accepting the same risks as all others without UN protection, was always rich. And his perhaps seminal influence on the French and, through the French, on NATO to intervene in Libya had the unforeseen consequence of war without end in the “liberated” country.

      His latter-day championing of Jewish identity and culture, echoing in some ways Levinas, but without his philosophical gravitas and genuine luminosity, leaves open questions as to Levy’s stance on any Israeli settlement with the Palestinians that they themselves might find just. This is a shame as, in some ways, he might be a reasonable interlocutor between the two peoples making, one would hope, the proviso that human rights must deploy equality of political rights — and, of course, that there is no humanitarian settlement without human rights.

      Gadfly of Thought

      Because he’s rich, given to Dior suits and Charvet shirts, lean enough and with sufficient hair to appear dashing in his late middle age, Levy crafts an image that all the same now seems that of the jet-setting gadfly of the international — and of thought.

      That sense of the gadfly of thought comes through in his latest (short) book, “The Virus in the Age of Madness,” on the COVID-19 pandemic. It is full of references to (highly excerpted) thought from great philosophers alongside references to his earlier writing. But there is a difference stylistically to his previous work. Levy was once the pioneer of an evocative methodology that married philosophy with fiction that all the same was evocative and sometimes illuminating. That was within the construction of an imaginary conversation between himself, or himself in disguise, and one of the great thinkers.

      The great thinker explains himself, but always within the terms posed by Levy as an interviewer. Of course, this made Levy the commander of explication and interpretation of another’s thought. But the technique drew in the reader and did provoke thought among the audience.

      This time, Levy seems merely to be interviewing himself, inviting himself to make declaratory and pontifical statements to do with his (seemingly erudite) outrage that COVID-19 has rendered all other catastrophes in the world second-rate as face masks and respirators subvert and overwhelm our awareness of hunger, war, (other) pestilence and political repression. This is a fair point but made with a dazzling shallowness that proposes no means of balancing concerns over the pandemic and for other worlds. It gestures toward the sacrifice of medical frontline workers but almost dismisses them toward the end in a frenzy of concern for the “out there.”

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      The short treatise is a polemic that has a theme but no purpose. It pales beside Susan Sontag’s own short book, “Illness as Metaphor,” which discusses the use of metaphor in the ways we refer to serious illnesses — just as Levy announces his intention to dissect the uses of metaphor but winds up proposing grand vistas of image after image for the sake of effect. And, of course, he does compare himself to Sontag in their quite different Sarajevo involvements. He also progresses the use of Benny Levy, once the controversial aide to the elderly Jean-Paul Sartre, from one side of Bernard-Henri’s interview-as-philosophical-insight technique to the status of good friend. No aggrandizement is spared.

      Levy’s book does not even interrogate the disease itself. One would have expected Levy to interview the coronavirus, but, in fact, he dismisses its personification even in medical discourse without offering any epidemiological or biochemical investigation as to why the virus has been so easy to personify as an almost thinking antagonist. He offers no way forward except, fatalities and medical staff casualties notwithstanding, that we should diminish our concerns over COVID-19 and elevate our consciousness once again to countenance commitment against the great crimes of the world.

      But we never abandoned our commitment against the great crimes. Levy’s evidence that we did so relies only on the plenitude of newspaper headlines about COVID-19, as if that alone were enough to obscure ongoing and heroic struggles. He points out, of course, that he himself never ceased his war on the world’s great crimes.

      But this proposal of singularity ignores the fact that in every case of his activism, he had to cooperate with others and bear witness to the work of others. Levy never took up arms alongside the Peshmerga. He did, however, pose for a lot of photos with them. Perhaps one day he will publish a 1,000-page pictorial history entitled “How I Alone Tried to Save the World,” in hope that the world will forget that he once wrote meaningful books.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      Star Trek vs. the Radical Right: Visions of a Better World

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      Science fiction has a long history of progressive politics. Probably the best-known example is the Star Trek franchise that started in the 1960s with an Asian helmsman, a navigator from Russia and a black woman as a communications officer and features non-binary and transgender characters in the upcoming third season of “Star Trek: Discovery.” Such politics are not that of the radical right, be they communicated through doctrinaire texts or (science) fiction(s) of a “better world,” the latter being arguably more persuasive due to their emotive nature and a good story’s ability to psychologically transport the reader away from reality and into the world of a hero’s fictive journey.

      An occasion where these two modes meet is Guillaume Faye’s “Archeofuturism: European Visions of the Post-Catastrophic Age,” which was originally published in French in 1998. Faye recently featured on these pages, and it is thus sufficient to say that this key thinker of the radical right puts forward a specific argument against egalitarianism and the philosophy of progress.

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      Following an introduction, “Archeofuturism” starts with an assessment of the Nouvelle Droite (the New Right), including criticism of “ethno-cultural relativism” that prevented the affirmation of “the superiority of our own civilization.” This is followed by a chapter on archeofuturism; an “Ideologically Dissident Statements”; Faye’s discussion of a two-tier world economy; a chapter entitled “The Ethnic Question and the European”; and, finally, a short science fiction story to which I now turn.

      The Great Catastrophe

      Concerning archeofuturism, Faye introduces archaism in terms of the unchangeable “values, which are purely biological and human,” meaning separated gender roles, defending organic communities and “explicit and ideologically legitimated inequality” among social statuses, while futurism is described as “the planning of the future,” a “constant feature of the European mindset” that rejects “what is unchangeable.” Hence, “Archeofuturism” celebrates technological advancements such as genetic engineering from a distinctly radical-right ethos.

      Not quite Star Trek’s message, but why bother? Although Faye presents “Archeofuturism” in a classic intellectual style, he also attempts to increase its appeal by fictionalizing his ideas. That is, a story at the end of the book conveys not simply its key points, but an entire, alternative future. This final chapter is not simply dystopian, as is the case with so many radical-right fiction novels, but utopian — not foregrounding decadence and catastrophe, but “the good life” and a happy rebirth of “our folk — whether in Toulouse, Rennes, Milan, Prague, Munich, Antwerp or Moscow.” Thus, the story facilitates emotional identification with a not so distant future, warranting a closer look at this fictionalization of radical-right politics.

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      The short story is entitled “A Day in the Life of Dimitri Leonidovich Oblomov: A Chronicle of Archeofuturist Times” and introduces the reader to Faye’s future through the eyes of the Plenipotentiary Councillor of the Eurosiberian Federation Dimitri Leonidovich Oblomov on a day in June 2073. It describes what happened following the “Great Catastrophe,” a convergence of catastrophes central to Faye’s theory that allegedly manifests the end of the “fairytale ideology” of egalitarianism and progress underpinning modernity.

      According to Faye, this is the convergence of seven main crises: a demographic colonization of Europe; an economic and demographic crisis; the chaos in the South; a global economic crisis; the rise of religious fanaticism, primarily Islam; a North-South confrontation; and environmental pollution, which, interestingly, includes an unambiguous acceptance of anthropogenic climate change. Faye assumed this convergence to take place between 2010 and 2020. The story speaks of 2014-16 and tells the reader that, consequently, 2 billion people had died by 2020.

      Readers furthermore learn that following this Great Catastrophe, the Eurosiberian Federation, resulting from the fusion of the European Union and Russia, was founded. Indeed, the idea of a federal Europe is central to Faye’s approach. In contrast to most of his fellow travelers on the radical right, Faye views the contemporary European Union as an insufficient but necessary step toward this federation. Such an imperial block — like India, China, North America, Latin America, the Muslim world, black Africa and peninsular Asia — would be a semi-autarky and an actor on the world stage while simultaneously enabling strengthening of regional identities across the federation.

      Another key element of Faye’s theory, its unrestricted celebration of technoscience, is also present throughout the story. For example, Oblomov speaks of a base on Mars and spends most of the story on a “planetary train” from Brest to Komsomolsk, a journey which takes only about three hours.

      However, within the federation, only 19% cent of the population participate in the technoscientific economy and way of life which “solve[ed] the problems of pollution and energy waste – the planet could finally breathe again. … Still, it was too late to stop global warming, the greenhouse effect and the rise of sea levels caused by wide-scale toxic emissions in the Twentieth century. Science had made rapid progress, but it only affected a minority of the population; the others had reverted to a Medieval form of economy based on agriculture, craftsmanship and farming.”

      Not only is this program manifestly inegalitarian, Faye also simply assumes that the vast majority, in fiction and reality, will enjoy a pre-industrial, neotraditional way of living. Faye’s technoscientific vision includes chimeras and the genetic manipulation of children, the benefits of which will only be available to a minority.

      Extra-European

      Turning to the representation of women, the story introduces three in particular and not untypical ways: Oblomov’s wife, who looks after the children and who only really enters at the end of the story; a virtual female secretary — not “a fat and repulsive old hag” but one who “had perfect measurements, always appeared in scanty dresses and made suggestive remarks from time to time”; and a “dark-skinned and very beautiful girl.” In fact, it is through the conversation between this Indian girl and Oblomov during the train ride that the reader learns much about Faye’s archeofuturist vision.

      Finally, Faye’s vision of the post-catastrophic age includes the cleansing of Europe from its “extra-European” population. In Faye’s writing, Islam is the main enemy and, consequently, the story reports an invasion of Europe by an Islamic army in 2017 that teams up with ‘“ethnic gangs”’ before a Reconquista (with the help of Russia) leads to victory and the deportation of millions of descendants of extra-European immigrants. Unsurprisingly, deportation is driven by archaic criteria as Faye talks about the “right of blood” and the “collective biological unconscious.” 

      A radical-right publisher in Germany recently released the story as a stand-alone book, and the piece is particularly notable due to its direct transformation of theory into science fiction. Indeed, the story is a prime example of how radical-right fictional accounts “imagine the unimaginable” — the transformation toward what the radical right considers a “better world.” Not only fans of Star Trek should take notice of such worlding as the latter can have real-world consequences.

      *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      Kashmir’s History and Future Meet in Literature

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      For as long as one can remember, the stunningly beautiful valley of Kashmir has been a tinder box of clashing ideologies and religious beliefs. In the not too distant past, it was known as the land of Rishis, holy seers who combined the profound philosophies of Hinduism, Buddhism and Sufism to create a uniquely syncretic spiritual tradition.

      Today, it is the site of a bitter territorial dispute between India and Pakistan, a conflict that has resulted in scores of casualties and the forced expulsion of hundreds of thousands of Pandits, as Kashmir’s Hindus are commonly referred to.

      Author Rakesh K. Kaul’s first novel, “The Last Queen of Kashmir” (Harper Collins India, 2015), tries to shed light on the roots of this conflict by going back in time to explore the dramatic life of Kota Rani, the last ruler of the Hindu Lohara dynasty in Kashmir. Kota ruled as monarch until 1339, when she was deposed by Shah Mir, who became the first Muslim ruler of Kashmir.

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      His most recent work, “Dawn: The Warrior Princess of Kashmir” (Penguin India, 2019), is an unexpected foray into the far distant future. Set in 3000 AD, the book combines artificial intelligence, genetics and quantum theory with the ancient wisdom of Kashmir’s traditional Niti stories, which inspire Dawn to overcome seemingly impossible odds to save humanity from impending destruction.

      In this guest edition of The Interview, Vikram Zutshi talks to Rakesh Kaul about the inspiration behind his two novels, childhood memories of his strife-torn homeland and how his grandfather, the famed Kashmiri mystic Pandit Gopi Krishna, guides the trajectory of his life and work.

      Vikram Zutshi: You have written what is possibly the first science fiction novel set in Kashmir. What inspired you to choose the genre of science fiction to tell this story and how does it adapt itself to Kashmiri history and culture?

      Rakesh Kaul: I wish I could claim the honor of being a pioneer with “Dawn: The Warrior Princess of Kashmir.” But much as I admire them, I have many literary ancestors who are the equals of Joseph Campbell, George Orwell and Aldous Huxley. I am a mere upholder of a literary tradition that is over 2,000 years old. Western science fiction imagines possibilities like time travel, space exploration, parallel universes, extraterrestrial life. There are robots who are more advanced in their intelligence than humans.

      But all these themes were part of the stories in Kashmir, plus more. “Dawn” has in it an ancient story about a robot city with a remarkable safety override. The Puranic story of Indra’s net holds within it the concept of recursive universes. The pinnacle of these stories is of course the collection of stories in the Yoga Vasistha.

      The word “sahitya,” which means “literature,” was coined by Kuntaka in Kashmir. Within sahitya, there was a genre which dealt with all the above-mentioned themes but went beyond. One could say that if science fiction’s domain was all the possibilities within the bounded universe, then in Kashmir specifically — and India generally — the stories explored all the possibilities within the unbounded inner-verse.

      So, if you like “1984” or “Brave New World,” which are sci fi classics, then “Dawn” is going to take you to a whole new level. Even more than Joseph Campbell, the stories that I have brought are not mere myths or fantasies; they reveal a cognitive organ and knowledge acquisition capability which unlocks the deterministic laws of nature in a manner that science is just beginning to grapple with.

      Zutshi: What does the story arc of the central character, Dawn, tell us about the state of the world today?

      Kaul: All science fiction stories in the West and their Indic counterparts, the Niti stories, deal with the existential question of the arc of one’s way of life. The mind is seduced by utopia and yet ends up in dystopia. One ignores at one’s peril the addictive narrative wars happening today that are shaped and served by technology. The world, whether global or local, is heading toward a duality of monopolistic cults that fiercely demand total obeisance. Non-conformity results in a flameout at the hands of troll armies.

      Artificial intelligence is the omniscient eye watching over us. What we cannot ignore is that computer power is doubling every 20 months, data every six months, and the AI brain every three months. The champions of AI are promising that we will have sentience in 30 years. That is a close encounter of the third kind. That is within the lifespan of the readers. The danger to you as an individual has never been greater. One cannot take lightly the rising depression and suicide graphs coupled with desperate drug usage. Hence, the vital necessity for Dawn. 

      Dawn is the last girl left standing on earth in 3000 AD. She is facing an army of weaponized AIs and mind-controlled automatons; they rule over a deadly world where men have lost their souls and women have been slain — all heading to Sarvanash, the Great Apocalypse. This is a story of a close encounter of the seventh kind. How does Dawn arm herself? Can she win? Great Niti stories remind us that if the mind is a frenemy, then the need to nurture what is beyond the mind that one can turn to and trust is paramount. The Dawn lifehack that is presented is time-tested but oh so amazingly simple, yet powerful.

      Zutshi: Is the characterization of the main protagonist based on a real-life person?

      Kaul: “Dawn” in Sanskrit is “usha.” Usha is the most important goddess in the Rig Veda, the oldest extant text in the world. By contrast, none of the goddesses that we think about today are even mentioned there. Dawn is the harbinger of the rebirth of life each morn. She is the only Indian goddess who has spread around the world. Usha’s cognates are Eos in Greek, Aurora in Roman and Eostre in Anglo-Saxon [mythology], which is the root of the word Easter —the festival of resurrection. Interestingly, Usha is also the name of the sanctuary city where the Sanhedrin, [Israel’s] rabbinical court, fled to in the 2nd century. She is also the goddess of order, the driver away of chaos and darkness. She is dawn, she is hope, she is the wonder leading to resurrection.

      Humans recognized her wonder a long time ago. They imagined Dawn born at the birth of the universe, whose one-pointed mission is to make darkness retreat and drive ahead fearlessly.

      But Dawn is also a tribute to the warrior princesses of Kashmir, a land which was celebrated for its women in practice and not just poetry. They were not merely martial warriors, nor just holy warriors or ninja warriors, but much more. The Kashmiris enshrined the dawn mantra within themselves, men and women, and repeat it to this day. In my novels, the protagonists repeatedly draw upon it.

      Zutshi: You have spoken about Niti, the traditional storytelling technique of Kashmir. Please elaborate on Niti for the lay reader and how it informed your work. 

      Kaul: “Niti” means “the wise conduct of life.” The first collection of Niti stories from Kashmir is the 2,000-year-old celebrated Panchatantra, which is the most translated collection of stories from India. Kashmiri stories have found their way into the Aesop and Grimm fairy tales, Chaucer and Fontaine.

      The Kashmiris maintained that one is born with only one birthright, namely the freedom to achieve what is one’s life quest. So, the existential question is, What is the “way of life” by which one can maximize one’s human potential? The Kashmiris defined life’s end goal in heroic terms as unbounded fulfillment while alive, not limited by the physical and encompassing the metaphysical. But how does a mere Niti story enable you to achieve fulfillment and consciousness? Niti’s cultural promise is that it enables one to face any threat, any challenge in reaching one’s goal as one travels through time and space.

      How does Niti work? Let us start with the Western perspective first. Descartes famously said that wonder was the first passion of the soul. Kashmir spent a thousand years studying this phenomenon and helps us penetrate deeper here. When we have an experience that is a total surprise, we go WOW — an acronym for “wonder of wonder.” When we go wow, it is expressing, How can this be? We not only accept the limited capacity of our senses and the mind, but we also have a profound moment of self-recognition that there is an unlimited capacity in us to experience what lies beyond our knowledge.

      The wormhole between the two brings the relish of the state of wonder which in India was described as “adbhuta rasa” in the text “Natyashastra,” written by another Kashmiri illuminati, “adbhuta” meaning “wonder” and “rasa” meaning “juice.” So, in the wow moment you momentarily taste the wonder juice. All Niti stories are written in the adbhuta rasa literary style, and so is Dawn.

      Zutshi: Your first novel, “The Last Queen of Kashmir,” inspired by the story of Kota Rani, was a hit with Kashmiris in India and the diaspora. What would you like readers to take away from the book and how is it relevant in our times?

      Embed from Getty Images

      Kaul: Yes, much to my surprise the novel received critical acclaim and sold out! The second edition will be coming out worldwide in a month or so, with another beautiful cover of Kota Rani! “The Last Queen of Kashmir” is a historical epic about a great queen from India who informs and inspires. It engages audiences while serving as a cautionary tale for today. It was a precursor of what is now being called fail-lit. Much like Icarus, Kashmir’s humanist civilization of oneness and inclusivity flew too close to the Sun.

      The story provides lessons on the importance of protecting, preserving and perpetuating our social freedoms in a unified society from being divided by religious and cultural conflict. Kota Rani’s story shows that we should look for leaders who protect freedom and defeat the pied pipers within who threaten us with tyranny in the guise of offering utopia.

      Yet, “The Last Queen of Kashmir” is eventually a resurrection story to show us how the light of knowledge and the power of freedom can conquer all enemies. Kota was described as always captivating, never captive. It is a highly recommended read for all women because its notion of femininity and feminine power may surprise them. Kota Rani is memory and Dawn is imagination. Both are reflections of the same double reflexive power. Memory is what makes who you are, and imagination is what makes who you can be. 

      Zutshi: As a Kashmiri Hindu who moved to the United States fairly early in life, what are your earliest memories of your ancestral homeland? What do you hope to see in Kashmir’s future?

      Kaul: My earliest memories are of the journey that we would take to my homeland from Delhi, where my parents had migrated to after the Kabali raids in October 1947. I remember my mother dropping a coin into the raging river Jhelum and praying for a safe journey as the bus would slowly creak across the hanging bridge in the hill town of Ramban.

      Once there was portage across the old Banihal tunnel, where a section had caved in, only small, open jeeps could ferry us with our bags from our buses across to the waiting buses on the other side. The old tunnel was dark with a few small lamps that only accentuated the shadows. There were sections which were deliberately left bare in the older tunnel so that the massive water flow inside the mountain could rush out. They did not have the technology in those early days to divert the water. The sound of the rushing water still resonates inside me.

      Kashmir was a place of sensory overload. I would sip the nectar endlessly from the honeysuckles, pluck the cherries growing in our garden. My cousin would rent a boat, and much like Tom Sawyer and Huckleberry Finn we would paddle through the water canals in our neighborhood raiding the mulberry trees growing by the banks of the river. We would wake up early in the morning and go for a hike to Hari Parvat, walking through the Shia neighborhoods with the graveyards. Once we saw a crowd of [Shia] self-flagellate as part of their religious observances, and we hid until they passed by. There would be other mob gatherings, but we were culturally trained to avoid them.

      Once a year, we would go to my grandfather’s retreat overlooking the Nishat. It was a huge apple orchard. Evening time we would scurry back to the cabin because then the bears would come from the other side of the hill. Night was their foraging time.

      Nothing compared, though, to the experiences when the family would rent a houseboat, technically a doonga. We would go to the shrine of Khir Bhavani for a week. The boat would move slowly, and there would be endless tea poured from the samovar accompanied by the local breads. Family life seemed to have kith and kin as an integral part. There was a feeling of intimate connectivity. At night, all the cousins would gather. We would spread the mattresses on the bottom of the boat and share the blankets. Then it was storytime. The girls would cry that we were scaring them when the boys would share the monster stories. But they would not leave the group because they did not want to miss out. I have brought some of these Kashmiri monsters and their stories into “Dawn.” 

      But, ultimately, Kashmir was about the mystic experience. I would sit in the inner sanctorum of our small temple at the end of the bridge on our little canal. There was barely space for a few. I would watch the water drops drip endlessly on the lingam. The small trident would be by the side. I would look at the paintings on the wall, each one a story and wonder about it all. The best, of course, would be the nighttime aarti at Khir Bhavani. It seemed that all of humanity was there with a lit lamp in their hands. The faces of the devout women and girls would be luminous, the moonlight would give them a sheen. There was beauty, love and innocence in the air.

      As a Kashmiri, I would want the lakir ka fakir (blind ideologues) to disappear and the artist to reign supreme. Translation: Those who police others either morally or ideologically or religiously or by force of arms should go bye-bye. The rest will follow naturally, and the valley will emerge from its long, deep darkness.

      Embed from Getty Images

      Zutshi: You are the grandson of famed Kashmiri mystic, Pandit Gopi Krishna. In what way have his work and teachings informed and influenced the trajectory of your life?  

      Kaul: The Pandit was the last rishi of Kashmir, a lineage that goes back to the formation of the valley by Rishi Kashyapa. Deepak Chopra said of him, “Pandit Gopi Krishna was a pioneer in the land of spirituality. His insights into the quantum nature of the body predate the scientific discoveries of today. I salute this great sage and scientist of the twentieth century.” Dr. Karan Singh, the crown prince of Kashmir who gave the eulogy at his funeral said, “In the 19th century, India gave the world Ramakrishna; in the 20th century it has given the world Gopi Krishna.”

      I suppose he shaped me even before I was born. He made the decision that he was going to marry my mother without giving any dowry to break that pernicious social custom. His father-in-law begged him, [saying] that they had bought a priceless wedding sari the day that my mother was born. But to no avail. My mother was married in a simple cotton sari. My inception was in simplicity.

      He was my first guru, and he continues to guide me. I learned from him the critical importance of being a family man, of community service, especially toward widows and destitute women, of being a fearless sastra warrior, of words being bridges, about poetry and the arts and, best of all, about the worlds beyond. I treasure his letters. I can never forget the talk that he gave at the United Nations where 600 Native American elders attended. It was a prophecy come true for them where it was stated that a wise man from the East would come and give them wisdom in a glasshouse.

      Would I have dared to embark on a 12-year journey to bring the story of a hidden Kota Rani without the inspiration of what it took him to bring his story to the world? No. Especially when writing “Dawn,” his work was invaluable in steering me in describing the close encounter of the seventh kind. What is the biotechnology of the evolutionary force within us? And then in the epilogue for “Dawn,” it is all him because only he has traveled there. Even now as I write this, his beaming face smiles at me. I smile back.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More