US Rule in Occupied Earth (or Everything You Need to Know About Genocide, but Never Knew to Ask) Part 3: Lemkin’s Logic

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Audio: http://www.radio4all.net/index.php/program/82190

or direct link to mp3: https://ia801508.us.archive.org/16/items/20150811USRulePart3/20150811%20US%20Rule%20Part%203.mp3

Soundcloud: https://soundcloud.com/on-genocide/20150811-us-rule-part-3

The misuse of words is a key way to ensure that the ideological hegemony of the powerful is not disrupted when they commit acts that ordinary people find abhorrent. In 1946 George Orwell wrote “In our time, political speech and writing are largely the defense of the indefensible. Things like the continuance of British rule in India, the Russian purges and deportations, the dropping of the atom bombs on Japan, can indeed be defended, but only by arguments which are too brutal for most people to face, and which do not square with the professed aims of the political parties.” A couple of years later he famously satirised this as “Newspeak” – a language of journalists and intelligentsia which systematically stripped the language of all meaningful terms, replacing them with good, bad, plus-good, plus-bad, double-plus-good, and double-plus-bad. A key aspect of using a concept of double-plus-bad or double-plus-good is that it cannot be argued against because it doesn’t have a concrete definition. We do this in a low-grade level as human beings because we are lazy and proud. We like to impress and to win arguments by using buzzwords in the place of thought. But at the higher levels of discourse (at the double-plus-bad and double-plus-good level) the use of language becomes systematically controlled in a way that shows clear purpose.

The higher one’s social ranking, the more constricted and controlled one’s vocabulary and hence thought. In part this is due to conscious propaganda manipulation coming from government and corporate interests which have long targeted “opinion leaders” with propaganda and left the messaging to “trickle down” (in the words of the US Government’s “Vietnam Information Group”). Orwell satirised this as being a “Party Line”, portraying it as a centrally coordinated effort, but what he was really suggesting is that the system functions the same whether there is a “Politburo” giving orders or not. The point is, that the ideology is internalised and the elites become their own and each other’s thought police. That was what Orwell analogised as being constant surveillance and inescapable broadcasting. The constant unstoppable nagging of the television and the inescapable omnipresent surveillance in 1984 were allegories for the internalised orthodox ideology.

The actual centralised dissemination of ideology is relatively crude, as the comparative failure of the Vietnam Information Group illustrates. The decentralised co-optation of elites is more subtle, more profound and more robust. It harnesses people’s imaginations, but more importantly it harnesses their ability to avoid imagination and thought. In real life what this may mean is that a word that does have a definition, has that definition suppressed and people use the word as if there was no actual definition at all. An obvious example is the word “terrorism”.

The word “terrorism” is used in a manner that has little to do with any actual stable definition. Originally terrorism referred to advocating the use of terror during the French Revolution. It was actually put forward as a way of minimising state violence because the emphasis on generating terror would maximise the disciplinary effects of violence. In other words, if you scare the shit out of people you don’t need to kill as many to make them all behave the way you want them to. It’s an old idea, of course, just named and given a post-enlightenment rationalisation. That form of terrorism is still very current everywhere that there is a military occupation. More broadly, though, terrorism came to denote a warfare technique where violence is used to terrorise the general population as a way of exerting pressure on a state power without having to inflict military defeats. As a technique of asymmetric warfare it has an obvious appeal, but it is usually counterproductive and a gift to your enemies. Indiscriminate attacks, like the terror-bombing campaign waged by Britain against Germany, tend to consolidate public support behind government and military leaders.

In real terrorism, the regime that rules the target population generally benefits. Moreover, ever since there has been the asymmetric use of terror, state regimes have labelled all asymmetric warfare as terrorism. In fact they have lumped in as many actions of their enemies under the category of terrorism as possible and, without exception, this is done as a way of garnering support for their own acts of terrorism, which they call “policing”, “security operations”, “counterinsurgency” or “counterterror”. The use of the term “counterterror” is quite interesting because it allows states to overtly signal to their personnel that they are to use terror tactics, but it has enough linguistic slippage to provide deniability.

In propaganda discourse terrorism is never something that stands alone, you tie it to other things like ethnicity and religion. The Germans of the Third Reich were not induced simply to hate distinct groups of people. Their propaganda system, just like ours, conflated various plus-bads and double-plus-bads to make them all seem like a great interlocked multifaceted double-plus-badness. Criminals were bad and perhaps deviants, sexual deviants who were decadent, devolved creatures, Jews or Jew-like, who are all lefties, socialists, Communists, and they want to destroy Germany. So the enemy was the criminal-queer-Jew-decadent-racial-deviant-Commie. If someone was shown to be one, they were tainted with all others. And if they were demonstrably not homosexual, for example, it didn’t matter because there was a more profound way in which they actually were – they embodied the real essence of the category rather than the mere outward form. And even though the Nazis related all of this to racial and cultural hygiene, the fact is that the most common immediate excuse for using violence against these Chimerical enemies was terrorism.

Germans used the concept of terrorism for exactly the same reasons as it is used now:

1) Because regimes like to pretend that terrorism threatens the stability of the entire society, notwithstanding that actual terrorism does not generally destabilise regimes, even if it disrupts society.

2) Because each individual will feel that they could be a victim. Terrorists are not going to stop to ask your political opinion before they kill you. This makes people feel as if they are on the side of the government because they share a common enemy.

3) Because calling people terrorists provides the all important sense of reciprocity that makes state violence against the “terrorists” seem justified. Britain, France, Israel and the US have all, just like Germany, used the label of “terrorism” to denominate entire populations as being terroristic in some essentialised way. This is used to make genocidal violence and terrorism against those populations seem justified.

In one of the most striking examples of late, Israel has just passed a law giving themselves permission to force feed hunger strikers in the manner practiced by the US and recognised elsewhere as torture. Telesur reports that security minister Gilad Erdan explained: “Prisoners are interested in turning a hunger strike into a new type of suicide terrorist attack through which they will threaten the state of Israel.”

Once upon a time, academics would have at least kept in the backs of their minds the notion that terrorism was a politically misused term. However, instead of that translating into publicly railing against the hypocritical misuse of the term by Western terrorist governments, their public contribution would tend to be along the lines of reminding people that “one man’s terrorist is another man’s freedom fighter”. Like most fatuous clichés, this has the advantage of seeming thought-provoking whilst, in fact, being thought-killing. That was the typical liberal educated view – not to actually attempt to put things into a robust linguistic framework that could facilitate real analysis, but to imply that it is all a matter of opinion anyway.

As bad as that sounds, it all changed for the worse after 2001. Suddenly there was a boost for academic “security” specialists. People who had perhaps been more marginal in terrorism studies and security studies found that their way of defining terrorism (by taking the people they wanted to call “terrorists” and working backwards) were suddenly more prominent. The response from more level-headed academics was, of course, to immediately concede the middle ground to them and allow them to set the agenda. This meant that state terrorism, which was never incorporated into “terrorism studies” anyway, was now unmentionable. The idea that no definition of terrorism should prejudicially exclude a certain type of perpetrator is apparently alien to respectable scholars. Dissenting academics turned to “critical security studies” and the new “critical terrorism studies”. But these are self-marginalising positions which by their very names tell us that practitioners do not study a thing, but rather study the way that thing is discussed. The existence of something like “critical terrorism studies” necessarily embeds an orthodox “terrorism studies”. In practice, this provides a dual academic track wherein those who question what they are told voluntarily concede the greatest authority to those who are more inclined to parrot what they are told.

To force those who use words like “democracy” and “terrorism” to only do so in accordance with robust fully contextualised definitional criteria would be to deprive potential aggressors of a potent tool against thought. This is just as true of the term “genocide”, but there is an additional significance to the term. A true understanding of genocide will do more prevent its misuse as a way of eliciting a desired uncritical emotional response. This is because genocide differs as a concept in that understanding genocide will also strip away ability for perpetrators, especially repeated perpetrators such as the United States of America, to conceal the immorality of their intents as well as their actions. The meaning and applicability of the term genocide not only belies the rhetoric of moral righteousness, wherein the US strikes for freedom and to protect the innocent from evil-doers, but also the equally repulsive rhetoric of blunders, of inadvertence, and of self-driven systemic dysfunction. Applying the concept of genocide to US foreign policy reveals a conscious systematic intentionality in a project that very few people would consider morally acceptable. But to apply the term genocide, we need to recover the original meaning, which is to say a stable meaning that does not contradict itself and can be reconciled with historical usage.

To understand what genocide means it is best to trace the thinking of Raphael Lemkin, who invented the term. Lemkin was a Polish Jew who was passionate about history. When he was a teenager the Armenian holocaust had a huge impact on him. This was understandably emotional but was also a profound intellectual impact. He saw in these horrible events something related to the history of the persecution of Jews and the violence of pogroms. He became a lawyer and in the 1933 he advocated that new international laws be passed banning acts which would be considered crimes against the law of nations. He proposed two new international crimes which were, in brief terms, killing people on the basis of their ethnic, religious or national identity (barbarity”) and the destruction of items of culture, places of worship and so forth (vandalism”). Amusingly, his collective term for the crimes of “barbarity” and “vandalism” was “terrorism”.

Lemkin’s genius was not, despite his intents, in naming a crime but rather in naming a strategic behaviour. It would be better if genocide had never been thought of as a crime. Genocide is something that the powerful do to the weak and, despite the mythology, legal remedies do not work between parties of highly disparate power. Whilst people like to claim that laws are an equaliser that provides the weak with a tool to fight the powerful, that is not the historical experience of criminal law nor of international law. Power includes the power to police and enforce law and the power to defy law, thus the law must always be obeisant to power. Admittedly, one can theorise a society wherein a social contract made all people equal before the law, such as posited by Jean-Jacques Rousseau, but in practice that would have to be a society with no significant hierarchical differentiation. The hegemonic group in any society has always used different forms of law, including criminal law, against lower classes and ethnic minorities or, when desirable, women, the LGBT community, religious groups, or people who hold undesirable political opinions. Law, in short, is inescapably predisposed to be a tool of the powerful against the weak. That is not to say that people cannot use the law for the benefit of the weak, but that is a function of individuals working against the general inclination of the system.

The limits of laws can be be demonstrated by a counter-factual thought experiment. Imagine that Lemkin had succeeded beyond his wildest dreams in 1933 and that the current UN Genocide Convention had been signed and ratified by all countries including Germany in 1933. Would that have impacted the passage of the Nuremberg Race Laws in 1935? Well it didn’t stop South Africa instituting draconian “Pass Laws” in 1952, so one would have to say no. In fact there is no way in which our historical experience of the UNCG seems to suggest it would have constrained Germany in any way at all. By the time people in Allied countries were reacting to German genocides with demands for action, their governments were already at war with Germany. Moreover, their excuse for not acting against the infrastructure of extermination was the over-riding need to win the war, and argument that would not have been altered by the existence of a genocide convention. On the other hand, in 1938 the existence of a genocide convention might have strengthened Germany’s claims that ethnic Germans were being persecuted in the Sudetenland and given more legitimacy to the Munich Agreement which gave Germany the Sudetenland and left Czechoslovakia nearly defenceless against future German aggression.

That is why it is actually a pity that Lemkin was a crusading lawyer, because his great insight was in inventing a theoretically rich term which was the crystallisation of considerable historical knowledge. The breakthrough he made was to realise that the violence he had called “barbarity” and the destruction he had called “vandalism” could be reconceptualised as a single practice called “genocide”. This is absolutely fundamental to understanding what genocide means.

Here is how Lemkin introduced the subject:

Generally speaking, genocide does not necessarily mean the immediate destruction of a nation, except when accomplished by mass killings of all members of a nation. It is intended rather to signify a coordinated plan of different actions aiming at the destruction of essential foundations of the life of national groups, with the aim of annihilating the groups themselves. The objectives of such a plan would be disintegration of the political and social institutions, of culture, language, national feelings, religion, and the economic existence of national groups, and the destruction of the personal security, liberty, health, dignity, and even the lives of the individuals belonging to such groups. Genocide is directed against the national group as an entity, and the actions involved are directed against individuals, not in their individual capacity, but as members of the national group.

“The following illustration will suffice. The confiscation of property of nationals of an occupied area on the ground that they have left the country may be considered simply as a deprivation of their individual property rights. However, if the confiscations are ordered against individuals solely because they are Poles, Jews, or Czechs, then the same confiscations tend in effect to weaken the national entities of which those persons are members.”

So Lemkin’s first example of an act of genocide is the confiscation of property from “Poles, Jews or Czechs….” This is a concept in which mass violence against people’s physical bodies is only one facet of a larger practice. In other words, when the Canadian government admitted recently to committing “cultural genocide” they were not truly apologising, but using slimy evasive apologetics. There is no such thing as “cultural genocide”, there is only genocide. Pamela Palmater introduced her reaction thus: “What happened in residential schools was not ‘cultural genocide’. It wasn’t ‘language genocide’. And it wasn’t ‘almost genocide’. What happened in residential schools was genocide. Canadian officials targeted Indians for assimilation and elimination purely for economic and political reasons.”

When Palmater wrote that she was merely introducing an extended argument, but she made a much more revealing comment about the nature of genocide when speaking on Democracy Now!:

“I know there was a focus on culture and that people were abused and beaten for speaking their language and culture, and they were clearly denied their identity. But for many of these children, upwards of 40 percent, they were denied their right to live. And that goes far beyond culture. Think about at the same time the forced sterilizations that were happening against indigenous women and little girls all across the country. Sterilization has nothing to do with one’s culture, but, in essence, the one’s right to continue on in their cultural group or nation-based group. The objective was to get rid of Indians in whatever way possible. Culture was one aspect of it, but also denying them the right to live or to procreate was an essential part of this.”

The key sentence is: “The objective was to get rid of Indians in whatever way possible”. Palmater knows that that does not mean the literal extermination of every single person that is even nominally Indian. What it means is erasing Indians from the places that they are not wanted at that historical moment. As Lemkin wrote, “Genocide has two phases: one, destruction of the national pattern of the oppressed group; the other, the imposition of the national pattern of the oppressor. This imposition, in turn, may be made upon the oppressed population which is allowed to remain or upon the territory alone, after removal of the population and the colonization by the oppressor’s own nationals.This can be achieved through killing, assimilation, immiseration or dispossession. This can be achieved through transmigration – the ancient Assyrians, the Atlantic slavers, and the Soviet Union all uprooted populations to weaken them by taking them from their native soil. Equally, mass settler migration to the US, to Aotearoa, to West Papua, to Tibet or to Palestine imposes a new “national pattern” on the land.

The connection to native soil has profound personal aspects that might be considered spiritual, cultural or psychological, but let us not ignore the more immediately physical and concrete factors. Uprooting people utterly destroys their economic independence and can seriously degrade social interconnections that help provide the essentials of life. Thus, the famous susceptibility that colonised people have to Old World diseases has often struck when they are forced away from the land on which they rely for sustenance. People use the excuse of a purely biological fact (namely, the lower efficacy of immune response in populations that have not had generations of exposure to certain pathogens) to conceal the degree to which those who die of disease are often outright murder victims. When those who survive are relocated it may be to camps, ghettos, or reservations that provide little for independent existence. In fact the genocide perpetrator will place them in a subordinate and precarious position, exerting as much control over them as possible whilst creating the greatest degree of appearance that the victim population are separate and autonomous. Once again we are referring to the position of included exclusion, but with the pretence that the situation is the inverse – that the victims are autonomous and choose their own situation. All of this makes victim blaming much easier and allows further genocidal depredations to take place should the perpetrators discover the need for further dispossession.

This is what is facing a number of Western Australian Aboriginal communities currently. These communities are dependent on government supplying services, as are we all, but the cost of supplying services to Aboriginal communities will no longer be subsidised by the federal government, and the WA state government is refusing to make up the shortfall. Australian Prime Minister Tony Abbott said: “What we can’t do is endlessly subsidise lifestyle choices if those lifestyle choices are not conducive to the kind of full participation in Australian society that everyone should have.” That could be said about any rural community because they all cost more to provide services to. In fact, mathematically there must always be places that cost more to provides services to than the average, and this same Western Australian government has just announced that it will be spending $32 million to upgrade rural water facilities that happen to be in the electorate of the Minister for Water.

Abbott’s words are particularly incendiary, though, because even if these are the traditional lands of the people living in these communities, when you look at the whole picture of colonisation in Australia the most heavily populated and resource rich lands are now all full of the descendants of settlers. The places that Aboriginal people can most easily maintain cultural autonomy and cohesion are those that were economically marginal to the early settlers, and those places were generally more marginal and sparsely by the indigenous people for the same reasons. Moreover, there is the fact that continued occupation of traditional lands might lead to the granting of native title. (You might think that 40,000 years is long enough to justify any such claim, but in legal terms let us not forget that until 1967 Aboriginal people were counted as wildlife not humans.) Some of these communities might be economically underdeveloped, but they do happen to be adjacent to large amounts of mineral wealth. Many put this latest attack against Aboriginal communities in the context of the 7 year old “intervention” in rural Northern Territories communities. As John Pilger has documented in the film Utopia the intervention was based on lies and seems more to do with exerting control over lands that are a potential source of strategic mineral wealth.

If official Australia is trying to dispossess Aboriginal people as such from land over which they want to exert control it is genocide. However, I do not want to overemphasise the significance of “ethnic cleansing” in a way that replicates the over-emphasis on mass murder that is more common. As scholar John Docker puts it, Lemkin took great care to define genocide as composite and manifold”. Acts of genocide are interrelated and interlocking events that create a network though space and time. Genocide against Aboriginal peoples has at various times and in various places meant extermination, enslavement, imprisonment, theft, fraud and impoverishment. Famously the genocide of Aboriginal peoples also involved the “stolen generation” of abducted children taken from Aboriginal parents and raised by “white” Australians.

The UN Genocide Convention specifically references the “forcible transfer” of children. This came from Lemkin’s observations of the Germanisation of other Caucasians. Lemkin and all those who contributed to the wording of the Genocide Convention would have had this sort of “denationalisation” in mind. Even though the abduction of Aboriginal children was occurring at the time that the Convention was written, I don’t think the people of the time really thought that it would apply to different “racial” groups, or at least those with generally distinct appearance. Regardless of the rhetorical equivocations on the subject, nobody thought that Aboriginal children would become white because they were raised by white parents or in white institutions. It was not a transfer into the hegemonic group, it was a transfer out of connection with others of the victim group. In fact, taking children was and is a way of trying to create that which all wielders of political power are innately inclined to want. They want to create human husks, cyphers who act only according to the stimuli given to them. Taking children functions in the same way that transmigration or concentration functions. It strips agency and magnifies the power of the perpetrator over the bodily existence of the victims. It is intended to also provide control over the mental existence of the victims, usurping their decision-making and imposing the “rationality” of the perpetrator.

There is a lot to unpack here. Genocide is actually the expression of a desire for complete power, a fantasy which is not unique to genocide at all. People become pure objects to be moved and used at will. Their own independent existence and agency is nullified even to the point where if it is determined that they are to die it is achieved with the mere flick of a switch. This sort of power cannot be achieved without exerting destructive violence. For individuals torture might be used to produce “learned helplessness” in order to exert this sort of power over them. Genocide aims to exert this power over defined groups who are connected by familial relations. As with torture, the power relation that it creates and the violence in which it is expressed, become the ends as well as the means.

I will relate this all back to mass murder and systematic annihilation in Part 4, but first let me mention race. Race and racism are social constructs but the important thing to realise is that racial discourse does not generate genocide. It may provide fertile ground, but the seed itself is from elsewhere.

Genocide has a dynamic relationship with racism or other forms of group hatred. A significant part of that is the systematic inculcation of hatred in a perpetrator population. This is a very old part of warfare and genocide, generally signalled by leaders who promulgate atrocity propaganda. This propaganda might be a story about soldiers killing babies, or it could be about how the enemy leader’s great-great-grandfather murdered an honoured ancestor. The idea is that the intended perpetrators will view any of the intended victims as somehow linked to the crime in some essential way. The violence of warfare and/or genocide naturally fuels the sense that membership in a group makes one guilty of the crimes of any of that group. In the former Yugoslavia it has been found that ethnic animosities were generated by acts of genocide, not the other way around. This is true whether the animosity is towards perpetrators or victims. If you are part of a group that is perpetrating genocide you will have a driving need to hate the victims. This is because we are socialised in such a way that to see some from our group as the “bad guys” in relation to the Other is like an act of painful self-mutilation that hurts, maims, and causes social death.

The point is that genocide is not an expression of racial hatred as such and it does not conform to the logic of racial thinking. If you believe that some undesirable trait or stain is carried in the “blood” in accordance with racial theories, it makes no sense to transfer children from the victim population. Hitler appeared to be conscious of this at least in the case of Jews. In a letter to Martin Bormann he wrote: “We use the term Jewish race merely for reasons of linguistic convenience, for in the real sense of the word, and from a genetic point of view there is no Jewish race. Present circumstances force upon us this characterization of the group of common race and intellect, to which all the Jews of the world profess their loyalty, regardless of the nationality identified in the passport of each individual. This group of persons we designate as the Jewish race. … The Jewish race is above all a community of the spirit. … Spiritual race is of a more solid and more durable kind than natural race. Wherever he goes, the Jew remains a Jew.” This is the other face of the coin revealed by Palmater in the quote above: “The objective was to get rid of Jews in whatever way possible”, not because of some special singular property of Jews but because of the entire multiplicity of everything that created the group identity of Jews.

With Native Americans in Canada and with Jews in Germany the object was to efface a group as such in order to allow the expansion of the hegemonic national identity. For Hitler this was philosophically linked with group will, but the same conclusions can be reached by your average prosaic greedy white supremacist who wants to get their hands on mineral resources, votes, or an expanded tax base. But Hitler’s genocidal activities and intents did not stop at the borders of Germany or Greater Germany. He wasn’t just attacking an internal minority he was also attacking ethnic and national groups outside of Germany’s borders for the purposes of imperial expansion and he was doing so using the same process – the process of genocide.

We have so overemphasised the concept of genocide as being an attack on an internal minority that even genocide scholars write about Jewish victims of German genocide as if they were a German minority. For Lemkin’s memory this is doubly abusive because he was a Polish Jew, as were half of the Jews killed by Germany. Lemkin’s prime exemplar of genocide, when he coined the term, was Poland. He mentioned many victim groups, including Jews, but the most commonly cited group he used to demonstrate “techniques of genocide” were the Poles, as such. He understood that Jews were slated for annihilation, but genocide had to be shown as a much broader phenomenon.

In genocide what is attacked is the sum of all of those things that make the victim group a group. We don’t have a term for this thing. At the risk of creating confusion I am just going to label the entire collection of inherent connections that provide a group identity its “demotic” and I think the unique essence that is created can be referred to as the “demotic idiom”. I do this to ground the terms by reference to the complex, but concrete, phenomenon of language. I also wish to make reference to demos because genocide is a strategic response to demographic circumstances. Genocide can be thought of as a demostrategic phenomenon.

So the demotic of the group is what is attacked in genocide. It is aimed at the victim group – the genos – as such. Thus the demotic is all of those things that make the group the group as such, and those things contribute strength and richness to the demotic idiom, which is, of course, unique. This would be individual and collective property, folklore, places of worship, sports stars, social welfare programmes, poets, statuary, language and public transport infrastructure – to name just a few random things. For convenience I am going to ignore weaknesses and say that anything that contributes in any way to the group identity as such is part of the demotic and is therefore potentially a target of genocide. You can attack an entire group by killing a single poet, for example.

Lemkin didn’t really quite understand the implications of the breadth of genocide. Instead of what I refer to as the demotic, he referred to a “biological aspect” to what had previously been called “denationalisation”. He specifically referenced the fact that Hitler viewed biology in essentialist terms: “Hitler’s conception of genocide is based not upon cultural but biological patterns. He believes that ‘Germanization can only be carried out with the soil and never with men.’” Therefore there is a contradiction here between the public Hitler of Mein Kampf and the private Hitler, confessing to Bormann that he doesn’t actually believe the literal truth of those words.

In fact, there is no “biological aspect”. Genocide is in that sense a misnomer. What Lemkin had mistaken for biological was actually the familial aspect of the demotic. Racial ideology and differences in phenotype notwithstanding, a genos is actually a social construct. It is a socially constructed demographic entity and it is reproduced primarily through child-rearing. The family is where language, customs, and the simple fact of self-identification are passed to the individual by their parents and other relatives. Moreover, even beyond the fundamental inscribing of group character on the individual, without which the group would not even exist, the familial interconnection carries through in later life. Connections with family form the closest social bond. Almost always individuals share group membership in the genos with those relatives with which they share the most significant social bonds. Inevitably, then, the familial interconnections correspond with biological structure and genetics and are the most significant sustenance of the demotic idiom.

Genocide scholars emphasise the fact that it is the way that perpetrators define the group that is important, not the way victims self-identify. Here is where we run into what seems to be a problem, because perpetrators tend to define victims in biological racial terms. However, it may be that someone’s life is spared on the basis that they do not display the “racial” characteristics by which the perpetrator claims to identify the victim group, but then again it might not. Ultimately the racial hygiene pretensions of some genocide perpetrators must be treated as hollow because the biological pretensions of racial discourse are hollow and unstable. No genos can actually be defined by “race”. The nature of human diversity is such that even the originating defining character of a genos is unstable. In fact, the hard defining lines that may form around a genos tend to be in reaction to racism, persecution and genocide. It is these things that prevent pluralistic integration.

I feel that I am drifting away from the central points about genocide, even though the problematics of identity are very important. Getting back to the demostrategic logic of genocide, there are several prominent motives for committing genocide, but in reality they are not as distinct as we might think. A settler-colony that wishes to cleanse the land of the indigenous is ultimately trying to achieve the same thing as an imperial power that wishes to crush and insurgent people which is much the same as a nationalist state that wants to erase a discordant minority and exert greater control through uniformity. The point is that all of these are undertaken by visiting destruction on the demotic idiom in the form of violence against the people and the destruction and degradation of those aspects of existence which collectively provide substance to the group.

Continued in Part 4: “You Are Next”.

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US Rule in Occupied Earth (or Everything You Need to Know About Genocide, but Never Knew to Ask), Part 1: State of Exception

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Audio: http://www.radio4all.net/index.php/program/81982

or direct link to mp3: https://ia601504.us.archive.org/29/items/20150728USRulePart1/20150728%20US%20Rule%20Part%201.mp3

[Below is a transcript which is about 95% complete and which contains links to some material that is cited in the commentary]

It would be a vast understatement to say that the word “genocide” is not well understood. In politics, in academia and in normal everyday communication the word is almost exclusively misused and abused.

You might believe that the normal everyday usage (or, sometimes the usage of those with the authority of knowledge) is definitive. What a word means is what meaning is given to it. In most cases I would agree. The usage by ordinary people of a word is where the word usually derives its meaning. Not, however, when that usage contradicts itself. Not when that usage can only misrepresent the actualities that it purports to describe. And not when it is completely divorced from its original meaning.

For example, a recent Buzzfeed article refers several times to the British “attempting” genocide against Aborigines. That makes no sense. Genocide isn’t a single act, like burglary. Genocide either happens, or it doesn’t. We don’t refer to the genocide of Jews in World War II as “attempted genocide”. We don’t even refer to an “attempted genocide” in Rwanda. People have a vague notion that genocide must somehow mean complete extermination, except that they are not consistent in that. Genocide is used in different ways according to political criteria,. This isn’t merely slippage, but it actually requires that people do not have an actual definition of the word. It is a word that has had its meaning suppressed because the concept that the word represents is a dangerous concept. It is a concept which cannot be held on an ideological leash. It will drag the holder into the brambles of radical unorthodoxy rather than let itself be led to the park to chase a frisbee.

Any limit to our vocabulary is a limit to our thinking. Our society, like all others, constrains our vocabularies so that some thoughts are unthinkable. We may live in a pluralistic multinational global culture that is in many ways organic and diverse, but the repression of thought to which I refer is systematic and purposive and it is in the service of power. All languages have words or phrases that others lack, but I am not suggesting that merely lacking the word for a concept is systematic repression. Instead, words like “genocide” or “terrorism” are stripped of stable rational meaning whilst being vested heavily with emotive affect. This is the process that creates an orthodox idiom – which is to say a systematically and coherently circumscribed mode of language and thought.

This meanings are, as I have said, suppressed rather than erased. It would be wrong to view these words simply as “empty signifiers” as if the arbitrary nature of language meant that one could exert one’s will over language with full control. That is a type of vulgar postmodernism – a megalomaniac fantasy such as Karl Rove was indulging when he said: “We’re an empire now, and when we act, we create our own reality. And while you’re studying that reality—judiciously, as you will—we’ll act again, creating other new realities, which you can study too, and that’s how things will sort out.”

Outside of Rove’s self-aggrandising fantasies, you cannot simply assign meanings to words at will. They must fit within a network of intelligibility that is grounded in a history of usage. Instead of simply redefining words what orthodox usage does is to load a word with emotion and political ideology whilst suppressing its basic and fundamental defining characteristics (which may be more or less broad, more or less faceted, and more or less mutable over time). This leads to an unstable and contradictory usage. That isn’t a problem to the orthodox ideologue but rather a great boon. It allows the word to be used differently according to need. Furthermore, because of the emotionality attached people will fight against any attempts to reinstate a stable and comparatively objective usage.

Genocide is exactly such a word. It first appeared in a work called Axis Rule in Occupied Europe, published in 1944. It’s original meaning cannot be erased because it is part of a network of inter-contextualised signifiers which exist in history. At the same time, though, that meaning is thoroughly obscured. People argue that something is genocide because it is really bad, while other people argue that you can’t call something genocide because it is not bad enough and to label it genocide would be an insult to victims of real genocide.

The meaning of “genocide” has not changed over time because the meaning was suppressed from the beginning. It was always a dangerous notion. People wrongly think that it was purely a response to the German atrocities that Winston Churchill referred to as “a crime without a name”. But Raphael Lemkin, who invented the term genocide, had long been thinking on this topic and what he described was a far broader and more historically significant phenomenon which didn’t merely describe acts of mass murder, but made sense of them. Unfortunately for Lemkin’s future career, once the logic of genocide is grasped it will reveal truths that are unpalatable and unacceptable. In the 1950s Lemkin devoted much of his attention to the genocides of indigenous people in the Americas, particularly North America. Lemkin established a clear intrinsic link between settler-colonialism and genocide and had he lived longer he would inevitably had to have recognised that the link between genocide and all forms of imperialism was nearly as inescapable.

Genocide is not, and never has been, something that you switch on and off. It is not a discrete act. It is not distinct from war and militarism, nor authoritarianism and political oppression. The institutions of genocide that a state creates will not end until they are eradicated. The German genocide in East Africa at the beginning of the 20th century created institutions which would later be instruments of genocide, but were also tools of repression used on political dissidents. Likewise, the institutions of genocide that are deployed in the Middle East and Africa are continuations of genocidal practices from Asia and Latin America, and are already imprinted in the nature of policing in the USA and in the authoritarian rhetoric and policies of David Cameron and the Conservative government in the UK.

Many contemporary thinkers from Sheldon Wolin and Giorgio Agamben to Jeff Halper and Chris Hedges are trying to grapple with the increasingly arbitrary nature of the state, its increasing hostility to humanity, and the increasing precarity of the people. (When I refer to the state here, I am referring to the nexus of governmental and “private” power which exercises effective sovereignty, not to the narrow concept of a governmental state power with formally recognised sovereignty). If we are to understand this situation in a way that will help to end its deadly progress, the greatest single step that we could take at this time is to reacquire the term “genocide”. Lemkin used it to describe the phenomenon that was the driving force behind German occupation policies in Europe. This inevitably also applied to Germany itself, though that was not Lemkin’s focus. For Lemkin the concentration camp was the defining institution of genocide. But Lemkin meant the term broadly. He considered Indian Reservations to be a form of concentration camp and would have most likely conceded that its is the power structure created by the barbed wire enclosures that is more important than the wire itself. For Giorgio Agamben the prevailing logic of the concentration camp is that of the “inclusive exclusion” and he has contended that that is the “biopolitical” paradigm of our age. The term “biopolitical” in its broader sense, refers to the way in which power exerts control over bodies, and I will argue that on a large scale the “biopolitical” becomes the “demostrategic”. At the large-scale demostrategic level, this paradigm of power may express itself in the very phenomenon of genocide that Lemkin first described.

In this series of articles I am going to draw threads together that show the need make appropriate usage of the term genocide as a way of revealing a pattern of destruction and mass violence that is interconnected. It is the millions of deaths in the Democratic Republic of the Congo; it is the permanent dysfunction and instability of Somalia and Libya; it is Plan Colombia; it is Iraq and Afghanistan; it is mass surveillance and it is the Trans-Pacific Partnership Agreement; it is Haiti and its is the political and drug related violence in Mexico; it is the “huge concentration camp” of Gaza and it is al-Sisi’s Egypt. This is the nature of US Rule on the Occupied Earth. It is all of a piece. It is all shaped by genocide. It is all becoming more genocidal.

Sadly, even the best intellectuals seem only to vaguely grasp that the term “genocide” has actual an definitional meaning. In contrast those who are more inclined to be opinionated or generally less inclined to to use cogent thinking are only too happy to forcefully tell people that their usage is not only wrong but offensive and dangerous. It is like the poem by Yeats, which, as it happens, foreshadowed the rise of Nazism,

“The best lack all conviction, while the worst

Are full of passionate intensity.”

Israel Shamir, for example, has let his anger at the misuse of the term genocide obliterate his mental faculties. He recently wrote that Lemkin coined the word genocide “in order to stress the difference between murdering Jews and killing lesser breeds. The word is quite meaningless otherwise.” He must know at some level that this is untrue, but he writes with thoughtless rage. The effect is to tell his readers not to even think about genocide – “It would be good to ban this word altogether.” That is not going to prevent the misuse of the word. In fact it plays into the hands of those who misuse the term in order the perpetrate aggression and genocide. The way to end the misuse is to treat the word genocide the way you would treat any other. When genocide is asserted we should expect that the usage is justified based on definitional criteria. As it is, telling a readership that already opposes imperialism and Zionism that the word “genocide” has no meaning only makes it easier to exploit the term for propaganda purposes.

“Genocide” is a word that itself exists in a state of exception. People will scream at you for suggesting that it can be weighed or compared in any way with anything else. Even some genocide scholars call it a “sui generis” phenomenon, meaning that they want to say that it cannot be defined, but they reserve the right to label some things as being genocide on the basis that they themselves know what it is when they see it. Moreover, there is a broad intellectual trend to treat genocide as a sacred word which only special experts may employ, because any improper usage would be hyperbole and damaging to one’s credibility.

Sadly this was the case on the radio programme Against the Grain, which is from broadcast Berkeley by KPFA (a storied non-profit radio station which also broadcasts the superb programme Flashpoints).

Against the Grain is aptly named. In a world of growing anti-intellectualism, interviewers and producers C. S. Soong and Sasha Lilley do their work with a depth that is hard to find elsewhere in political analysis. They interview intellectuals with the sole aim of facilitating the transmission of ideas and information. No words are wasted on flattery or extraneous personal detail. Above all, when Soong or Lilley conduct an interview they are very conversant with the material they are discussing. Most impressive to me, though, is that they never assume that the interviewee can’t explain something to the audience. They don’t try to avoid things on the grounds that they might bore or confuse us mere plebs, instead they chop them up with timely interjections so that they are digestible and so that the flow is maintained. In other words, they make it as easy for the audience as possible, but they don’t pander in any way.

Pandering is, of course, the one of the great intellectual plagues of our age. Ideas that came from the realms of marketing and mass entertainment have spread to infect all corners of society. The ideology of using a restricted vocabulary of words and ideas in order to never tax people’s brains by asking them to learn something new is an obvious recipe for disaster. You cannot learn if you are never presented with anything you do not already know. Pandering makes people stupider on the whole, but it also makes substantive change impossible. Pandering is not just about avoiding inflicting the pain of thought on people, it is also about not disturbing ideology. In political activism pandering is rife, and it is always represented as being “tactical” and “realistic”. That is why I appreciate a programme, like Against the Grain, that pulls no punches and tells it like it is.

However, if there is one thing on which people are guaranteed to pander in both intellectual and ideological terms it is the topic of genocide. People mystify it and misuse it. They sneer at the people who dare to suggest that the US or Israel or the UK is committing genocide, because they “know” that anyone making such an accusation is just engaging in political sloganeering. This is supposedly “debasing the coinage” in the words of the late Michael Mandel, showing that even the most admirable people can be very stupid when it comes to this topic.

Equally admirable people show that there is another face to this debased coin, using the term “genocide” to try to raise the alarm on the world’s horrors. A recent example of this was an interview with Professor David Isaacs on the plight of asylum seekers held on Nauru. What he reveals is an alarming and inhumanly cruel situation. It is a situation that cries out for action. But then he says that he is told “don’t use the g-word, the genocide word, … or people will think you are too extreme”. He is thinking exactly the same way that Mandel thinks, but from the other direction. In their construction “genocide” is a type of currency that is to expended when our subjective sense of alarm tells us that something is really really really bad.

For this reason, I was disappointed but not exactly surprised when the subject of the “g-word” was broached on Against the Grain and then treated as some special mystical term whose applicability could only be determined by the most authoritative authorities. This was towards the end of an otherwise excellent interview about the plight of Sri Lanka’s Tamils now, 6 years after the end of the 26 year-long civil war.

What was described by interviewee Anuradha Mittal is a textbook example of genocide. In genocide the killing of the victim population as such is not the end it is the means. When he first coined the term “genocide” Raphaël Lemkin wrote the following:

“Genocide has two phases: one, destruction of the national pattern of the oppressed group; the other, the imposition of the national pattern of the oppressor. This imposition, in turn, may be made upon the oppressed population which is allowed to remain or upon the territory alone, after removal of the population and the colonization by the oppressor’s own nationals.”

In other words, the Sinhalisation of both the Tamil peoples and the land to which they belong is a defining genocidal characteristic. The direct violence of genocide arises because resistance is inevitable. The deprivation of social, cultural, religious, economic, and linguistic capital is itself a form of violence which victims cannot help but resist.

Mittal’s interview reveals that it was persecution and communal violence that initially drove some Tamils into an armed separatist movement. Now in the aftermath of the long bloody civil war she gives details of conditions based on a recently released report that she authored. Once you understand the concept of genocide, what she is describing in every aspect is symptomatic of genocide. Everything she talks about is characteristically genocidal, from the way the hegemonic victor tries to enforce a certain historical narrative through memorials, to the way the land is imprinted with a state, military, religious or linguistic character to alienate it from Tamils. In fact, the most salient and striking genocidal features are not the mass violence, but the unusual things such as having military run tourist resorts in occupied territory. That sort of behaviour only makes sense in the context of genocide.

At one point Mittal quotes Dr Rajani Thiranagama: “Objectivity, the pursuit of truth and critical, honest positions, is crucial for the community, but is a view that could cost many of us our lives. It is undertaken to revitalize a community sinking into a state of oblivion.” In that spirit, it is absolutely essential that genocide be understood for what it is. Without full and frank comprehension it will never end, even if the intensity of direct violence waxes and wanes.

Consider the persecution of Jews under the Reconquista, when Spain and Portugal were conquered by Christians 500 years ago. The persecution arose from a confluence of interests of state-building political elites, religious authorities seeking to increase power, and individuals looking to acquire land and other property sowed seeds of violence that would continue through the ages. The state sought to integrate Jews as “Conversos”, but the state also sought to repudiate that conversion in order to enforce uniformity, exercise religious authority and sieze property. In other words, the Converso’s became the “included exclusion” – the very circumstance to which concentration camp inmates are subjected. From that came the concept of “Crypto-Jews”, leading to the ideological linking of Judaism with occult conspiracy. Additionally the concept of ineradicable and heritable “blood guilt” was used. This not only fuelled future pogroms, but arguably formed a key ideological foundation of all modern racism. In the same manner, until the genocide of the Sri Lankan state is comprehended, exposed and repudiated by consensus, the ideological tools for future genocidal violence will remain intact. Tamil resistance, whether violent or not, will be delegitimised as “terrorism” and this will in turn be used to legitimate violent and deadly repression.

That is why my heart sank so low when the conversation on Against the Grain turned to genocide. There was a general tone shared by Soong and Mittal that was suggestive of the “ultimate crime” which the exchange portrayed as being beyond mere “war crimes”. Then Mittal said that the question of whether genocide had occurred should not be prejudged but should be decided by the “international community”. This makes me want to ask, what does that mean? Is it somehow above your pay grade to weigh the evidence? Is genocide something so controversial that only the high and mighty can pontificate on it? This is anti-intellectualism. Mittal is tacitly stating that we should not think about such things and that the thinking should be left to authorities. And what authorities are these? The term “international community” effectively means the US State Dept. or what Noam Chomsky has labelled as “IntCom”. This is true regardless of the intent of the speaker because if you promote the “international community” then those who control the usage of that term in political discourse get to decide what it entails and your original intent is meaningless.

Things took a turn for the worse when Mittal brought the ICC into the conversation. I don’t know what mania is gripping people at the moment, but every advocate for victims of persecution seems to think that the solution will be found by putting people in the dock at the Hague. I think that this is some sort of woefully misplaced yearning for a corrective patriarchal authority figure, and it poisons our discourse on genocide and on war crimes. People think that wrongs must be righted by the exercise of power in order to grant some psychologically satisfying sense of balance. This is quite divorced from practical realities including that of actually ending today’s atrocities, rather than fixating on a tiny percentage of those that occurred a generation ago. Does anyone actually look at the record of the ICC? There are some informed apologists for the ICC out there, but even they don’t defend it actions thus far as much as they claim that it will do better things in the future. Critics like David Hoile cannot be countered except with speculation about how wonderful the ICC will be at some future point. Hoile is an old Tory who may or may not be in the pay of Sudanese war criminals, but when he (a right-wing white man who was once photographed with a “Hang Nelson Mandela” sticker on his tie) debated the ICC in the pages of New Internationalist, he was far more convincing in suggesting that the ICC was institutionally racist than Angela Mudukuti, who argued that “attempting to undermine its legitimacy with allegations of racism will take the global international criminal justice project no further.” It is well worth looking up that debate for the sheer surrealism of the fact that the young bleeding-heart African woman effectively tells the old hairy white male Tory that he needs to be more trusting of the authorities or he will harm their efforts to run the world in an orderly manner. Whatever one thinks of Hoile, though, he has published a 600 page volume on the ICC which is full of substantive criticisms that stand regardless of his history or motives.

The fact is that if you don’t accept in advance that the ICC is both benevolent and a repository of expertise and authority, it is pretty difficult to see anything good in its patchy record of expensive and unacceptably lengthy proceedings all of which are against Africans. As an instrument of justice it is inefficient, dysfunctional and pathetic beyond belief; as an instrument of neocolonial domination it is very expensive, but probably considered worth the price by the European powers which bankroll its activities; as a propaganda instrument capable of making slaves scream out for more chains and whips, it is clearly priceless beyond measure.

The fact is that many national courts and international bodies can chose to exercise so-called “universal jurisdiction” over cases of genocide anywhere in the world. The ICC is a very silly place into which to channel one’s energies, but are prosecutions in general any better? There are two problems here. … Labelling genocide as a crime has become a very harmful distraction. It is this, more than anything, that has turned the term into one that is so misused for political ends. Genocide is represented as “an act” and the “crime of crimes” that exists in the world of black-and-white morality where its ultimate evil justifies acts of great violence, and makes people feel the glow of self-righteous anger.

People like to call for prosecutions because it is an instant source of gratification. The judicial system becomes a proxy instrument of violence either as combat or retribution. This is appealing to those who are in one way or another impotent. Prosecutors are symbolically taking the role of their antecedents, champions of weak who fought in trials by combat. Sometimes the most fervent advocates of this form of state violence are “pacifists”. The problem seems particularly acute in the US where the punitive impulse runs very deeply. It seems that US citizens are induced to feel acutely threatened and constrained by the domestic or foreign Other and are thus prone to support police, judicial or military state violence.

You might think that it is good that state violence be used against those found guilty of genocide and, to the extent necessary, those merely accused of the crime. That is fine if you call it what it is – retribution. If you consider that to be justice, then your concept of justice is retributive. I know that some would also argue that victims gain a sense satisfaction and closure, but since the vast majority of the victims of mass violence will never have access to this “satisfaction” it is a rather hollow and bitter virtue.

People talk about prosecutions as if they will have practical beneficial ramifications in ending violence. This flies in the face of the historical record. No one is ever prosecuted before they are in one manner or other defeated. In some cases they might be the sacrificial offering by a criminal grouping that consolidates itself by allowing one member to be culled, but more often it is simply a matter of victor’s justice. The accused is defeated by hard power means before they are ever detained. They might be very guilty of heinous crimes, but guilt is in fact incidental to a thoroughly political process.

Meanwhile, the ICC enthusiasts claim to be all about ending impunity. If you actually just step back for a second you will see that the application of international criminal justice in the ICC, ICTY, ICTR and in national courts does absolutely nothing to end impunity. Instead of viewing Charles Taylor and Slobadan Milosevic as villains who deserved punishment, imagine what message their prosecutions sent to the world. It is the same message sent by the deaths of Saddam Hussein and Muammer Ghaddafi, and that message is that the only hope for someone who is targeted by the US is to fight to the death. Making peace and going into exile is not an option. International criminal justice is only victor’s justice against the vanquished and a neocolonial weapon in fighting Third World nationalists.

The only other way that someone responsible for mass violence might be prosecuted is when the real war is won on their home turf. That real war is the intellectual and moral struggle – the fight to expose the means and ends of those who commit mass atrocities and, above all, the fight to vanquish apologetics. Jay Janson, who writes in Dissident Voice and Counter Currents, castigates people like me for not constantly calling for prosecutions of US officials and for not condemning every single citizen of each and every Western state to be a war criminal. He is right though, to point out that we must never stop referring to the crimes of the US “hyper-empire” as crimes. But history shows that the crimes do not end until the regime itself is recognised as criminal. It is not enough to recognise individual acts as crimes or actors as criminals. A majority of US citizens once recognised US interventions in Indochina as war crimes, but it changed nothing because it was constructed as a failing and a failure, not as a success.

Fatuous pundits and lying politicians like to claim that the US relies on “international legitimacy” and that this makes military interventions failures, but if you examine the history of US war crimes and crimes against humanity you can see that they follow the Maoist principle that all power comes from the barrel of a gun. They coerce other countries, including close allies, into treating them as legitimate. The real problems for the US regime that arose from the aggressions against Indochina were a dispersed and pluralistic domestic insurrection, that might have consolidated into a revolution, and a mutinous military. Once they had those problems solved they went back to serial aggression and serial genocide and many millions have died as a result. Therefore, it is necessary to create a consensus that the political establishment is criminal as a whole. Once that fight is won you can choose to try and move forward with prosecutions, as in Argentina, or with a truth and reconciliation process, as in South Africa.

Prosecutions are not a road to change. You can’t expect the corrupt institutions of a corrupt society to take any action that does not make the problem worse. The best that a campaign calling for prosecutions can be is an awareness raising campaign. If you really think that if you mobilise people and push hard enough some top-down bureaucratic judicial body will make a positive difference, then you need to find out what time it really is. We don’t need to lock Bush and Blair in prison, we need to de-legitimise them, disempower them, disempower those who support them, and end the criminal regimes of which they are merely transient components. It is true that if George W. Bush were in prison he wouldn’t be able to charge $100,000 to give a speech for a charity raising money for amputee veterans. But as grotesque and freakish as that is, the Bushes, the Clintons and Tony Blair only get so much money because a whole stratum of society worships power. In a situation that is equally reminiscent of pre-revolutionary France and Nazi Germany, our elites simply do not have any functioning morals. Without coercion they will never even acknowledge a moral component to the exercise of power, but will fawn all the more over those that commit war crimes because that is an exercise of great power.

Continued in Part 2: “Days of Revolt”.

Rwanda: Western Guilt and Hypocrisy, the Misuse of Genocide and Genocide Denial

Standard

“They killed Habyarimana because they knew he was the only one who could stop the Hutus from killing Tutsis. That is why, every day, I say that: the genocide was not planned by Hutus, it was planned by Tutsis: it was planned by the RPF. Even after the Interahamwe killed my wife, even after all the horrible things that have happened to me, I believe the Tutsis created the genocide. And for me it was a war between brothers: the Hutus had an army and the Tutsis had an army and there was fighting at every level.”i

 

Rwanda has a special place in genocide scholarship as one of only three acknowledged paradigmatic examples (the others being the Shoah and the Armenian holocaust). Vahakn Dadrian refers to ‘the three principle genocides’;ii Jones refers to three ‘“classic” genocides’;iii Levene calls them the ‘prototypical examples’.ivYet one would not normally expect a survivor of a ‘classic’ and ‘prototypical’ genocide to say that the planners of the genocide were the enemies of those who actually carried out the genocide. In what other case would a victim make that claim?

Kigali_Memorial_Centre_5

The narrative known by most Westerners is deliberately and pointedly distorted. Every fatuous overprivileged liberal hack will, as if by compulsion cite the racial slur inyenzi (cockroaches). The infamous Radio Mille Collines told people to kill the inyenzi. But somehow everyone neglects to mention that this was the name adopted by Tutsi guerillas for themselves in the 1960s. They called themselves cockroaches in reference to their own ineradicability. So this idea that this radio station simply called Tutsi vermin is actually a lie. That summarises their approach quite well. They try to shape the events into something as closely resembling the Shoah as possible by elision and miscontextualisation while attacking those who overstep the line as deniers. I am not going to excuse the actions of mass murderers or of propagandists at Radio Milles Collines who fomented violence against innocents, but the fears and instability without which these crimes would not have occurred were themselves fomented by Paul Kagame’s Rwandan Patriotic Army (RPA) and his Western backers. The violence of the “100 Days” was preceded by violence and it was followed by violence and further genocide.

We are meant to believe that some unexplained racial hatred simply exploded as if randomly, but the hatred and fear were the results of actual events not primitive tribalism. After the RPA invasion Rwanda’s Juvenal Habyarimana, who had many Tutsi friends and had appointed many as colleagues, increased racial tension as a way of using the threat of massacres as a bargaining chip with the Rwandan Patriotic Front (RPF).v As will be shown this was as tragic as it was ruthless, because the equally, or more, ruthless RPF knew that their only path to power lay over a mountain of corpses of their fellow Tutsivi – showing that the chauvinist Tutsi ideology which many of their number openly espousedvii was equally contingent. Ultimately, as with other genocides, the victims of this genocide were not victims of blind hatred, but victims of political machinations which fostered and harnessed hatred, and much of that was emanating from Washington DC.

As Hitler analogies and Munich analogies wear out from overuse, ‘genocide’ has become the keystone accusation in a new discourse of ‘humanitarian intervention’. A ‘Rwanda analogy’ on the dangers of inaction has replaced the ‘Munich analogy’ on appeasement. Of course, many historians will point out that, against the wills of their own peoples, the US and UK governments did a great deal more than to merely ‘appease’ Hitler,viii and similarly it is not US inaction, but rather the fact that the Clinton administration enforced inaction on others which became their most noted contribution to slaughter which occurred in Rwanda.ix So having prevented others from intervening to stop one of the greatest slaughters in history, the US begins an elaborate hand-wringing exercise in order to give itself license to intervene wherever else it likes. The resulting discourse of ‘humanitarian intervention’ and ‘responsibility to protect’ (or ‘R2P’x) is a direct attack on norms of state sovereignty which offer some protection for weak states against strong states.

The Rwanda genocide was significant and dramatic. In terms of human suffering it should rightly be remembered as one of the most horrific events of its time. But like the Democratic Kampuchea autogenocide before it, it was so unusual as to be patently useless as any form of paradigmatic model. In fact, it is probably no coincidence that atypical genocides are such a focus, and that it is they that have become fodder for the Hollywood vision of genocide. What happened in Rwanda has no parallels. The Shoah has been described as a “uniquely unique genocide” but it can be understood as having typical characteristics taken to atypical extremes, but the Rwanda genocide not in ferocity but in complexity and confusion. The Anglophone world has created a mythological Rwandan Holocaust with cartoon villains, victims and heroes. The US, in particular, wrings its hands over its inaction, but deliberate US actions played a significant role in causing the violence that took so many lives.

Of late the orthodox or as genocide scholar René Lemarchand would have it, the ‘politically correct’) interpretation Rwandan history has been brought into question in broader circles than previously. Recent elections have highlighted the questionable use of the criminal charges of genocide denial, most notably when leading opposition figure Victoire Ingabire was charged with ‘association with a terrorist group; propagating genocide ideology; negationism and ethnic divisionism.’ A month later, the lawyer who flew from the US to defend her was arrested and later proffered charges which included ‘denying and downplaying genocide through his publications and conferences,’ and ‘spreading rumours that are capable of threatening the security of the Rwandan people.’xi Late last year she was sentenced to 15 years in prison. A leaked draft of a UN report claims that if proven in court, actions testified to by victims of Rwandan forces in Congo/Zaire would constitute genocide.xii And perhaps most telling of all, Tony Blair has posted an opinion piece in the Guardian praising Rwanda as a “beacon of hope”. I am not being flippant when I say that praise from Blair, a personal associate of fellow war criminal Paul Kagame, should be read as an admission of oppression and injustice.

There is some acknowledgement in the literature that Rwanda was an unusual case of genocide in that there was genuine fear amongst the perpetrators. There is even a significant article in the Journal of Genocide Research supporting the survivor testimony above to the effect that the Rwandan Patriotic Front (RPF) provoked genocide.xiii In another article René Lemarchand writes: ‘To put it baldly: Jews did not invade Germany with the massive military and logistical support of a neighboring state….’xiv But to extend the analogy, this was a genocide in which Jews were massacring Germans, in which Himmler was born a Jew, in which Hitler had Jews in his cabinet and as close friends, and in which the most celebrated rescue of Jews was carried out, in part, by the Wehrmacht. All of these factors tend to be elided in the orthodox literature, and the only reasonably contextualised narrative is found in the writings of those who are, more or less, deniers of genocide. I don’t agree with the genocide deniers, to me they are ignoring the elephant in the room, which is to say the ample evidence that there was a dramatic mass-murder of Tutsi as such in Rwanda which constitutes one of the most deadly genocides of history. Those who support the orthodox interpretation, on the other hand, deny the existence of any sort of room and call the elephant a camel.

 

The Genocide: Some Questions and Answers.

Former UN special rapporteur on genocide Keith Harmon Snow, in an article that won him the a Project Censored award for suppressed is news, writes, ‘Hundreds of thousands of people were killed, that’s clear. There was large-scale butchery of Tutsis. And Hutus. Children and old women were killed. There was mass rape. There were many acts of genocide. But was it genocide or civil war?’xv There are two things to consider here: First, should the events of 1994 be referred to as a genocide or as a civil war in which a genocide occurred? Second, were there mutual genocides of Hutu and Tutsi in 1994, in short a ‘double genocide’?

In the first instance, I believe any given set of events should only be characterised as a genocide if the majority of victims are victims of genocide. In this case, there are simply no trustworthy sources available to make that determination. For example, in ‘testing the double genocide thesis’ Philip Verwimp finds from household sampling that 79 of 138 deaths in 1994 (57.2%) were Tutsi.xvi Given that Tutsi represented only 8.4% of the sample (which, interestingly enough, is exactly the percentage of Tutsi in the 1991 census),xvii this certainly proves genocide. The problems with this are that the sampling is from central and southern Rwanda and that it avoids any killing before 1994. Verwimp admits on both counts that this avoids counting the victims of RPF massacres, but explains that ‘very few scholars will use the word genocide to describe the killings committed by the RPF before, during, and after 1994.’xviii So far from actually ‘testing the double genocide thesis’ Verwimp actually makes an a priori exclusion of the possibility. In terms of the problem of whether the bulk of those killed in the period were Tutsi we are left with no answers except that, given that there is such an evident bias in sampling, one might tentatively infer that the bulk of victims were not Tutsi. According to Harmon Snow: ‘Professors Christian Davenport (U. Maryland) and Allan Stam (Dartmouth) published research in 2004 that showed that the killings began with a small, dedicated cadre of Hutu militiamen, but quickly cascaded in an ever-widening circle, with Hutu and Tutsi playing the roles of both attackers and victims. Their team of researchers also found that only 250,000 people were killed, not the 800,000 plus advanced by the RPF, and that for every Tutsi killed two Hutus were killed. The research unleashed a firestorm: the media jumped on them for denying genocide.’xixShould it then be considered a civil war? That too is problematic due to the fact that only a minuscule percentage of those killed were combatants.

As for the double genocide thesis, this is nearly as difficult. Certainly before April 1994 there are good reasons to believe that RPF massacres were indiscriminate in the matter of ethnicity. Largely this seems to be because they were primarily interested in ‘refugee generation.’ According to Harmon Snow ‘The RPF practiced a scorched earth policy: they did not want to have to administer a territory or deal with local populations. The RPF displaced people, shelled the IDP camps, and marched on. They killed some captives, buried them in mass graves or burned corpses, and used survivors as porters to transport ammunition, dig trenches or cook their meals.’xx Sometimes this involved the massacre of Tutsis, as Joan Casòliva and Joan Carrero report: ‘In some regions there were attacks and killings directed against the Tutsi population. Principal amongst these were those against the Bagogwe, a Tutsi sub-group from the north, in January 1991, and against the Tutsis of Bugesera in March of 1992.’xxi Other reports, particularly from the ‘100 days’ period in which enormous numbers of Tutsis were being massacred, suggest that RPF massacres were directed against Hutu, which may well be true but might equally be a presumption. On the whole, however, the ‘double genocide thesis’ is somewhat of a red herring. Structurally, as I will show, it was more the case that having ‘provoked’ the Tutsi genocide, Rwanda’s RPF controlled Government of National Unity (GNU) exploited the initial genocide to launch a subsequent genocide of Hutu.

The initial RPA invasion of Rwanda was in effect an invasion by the Ugandan military with US backing. RPA forces were uniformed Ugandan military using Ugandan arms which were supplied throughout the civil war thanks to an increase of US and UK military aid after the invasion.xxii At this time Tutsi refugees enjoyed a stable privileged position in Ugandaxxiii while those who remained in Rwanda, or had subsequently returned, formed the ‘majority of economic operators’.xxiv The RPF attack intentionally pre-empted Rwandan President Juvenal Habyarimana’s moves towards allowing the peaceful return of all Tutsi refugees, because the RPF felt that this would be of detriment to their plan to take control of Rwanda.xxv Uganda’s military dictator, Yoweri Museveni (whom Madeleine Albright spoke as ‘a beacon of hope for Africa’),xxvi feigned shock and surprise that a massive proportion of his military forces had mutinied, but continued supplying them with arms supplied to him mainly by the US. The orthodox explanation, ascribed to even by Kuperman, is that he was going to disarm the RPA but had his feelings hurt when Habyarimana publicly accused him of involvement.xxvii In fact Museveni was deeply complicit. He even gave a speech to his military officers which, in Philpot’s words, ‘reads like a blueprint for the invasion and war that some of his officers were soon to conduct in Rwanda….’xxviii In it he said:

We had to reject the concept of ‘a small but efficient’ army…. This notion is nothing but suicidal. Insurgents do not have to do much, but they will have succeeded in their devices if they simply terrorize the population, stop them from producing wealth for the country, dismantle the network of civil administration and block communications. Once the state does not stop insurgents from doing this on a large scale, the country will rapidly lose income and find it impossible to support the army… Insurgents will be in a position to create a situation of strategic stalemate or even to launch a strategic counteroffensive to seize state power.xxix

 

This is a far cry from normal asymmetrical guerrilla warfare, instead it is a way for a small force (but not a noticeably inferior one) to effect an invasion and occupation of a country with a hostile population in a manner that would normally take a large superiority of forces. The FAR was a government force vulnerable to the degradation of the Rwandan state, while the RPA was superior in arms and had invulnerable external supply and a safe rear area in Uganda. Accordingly they depopulated Rwanda’s most productive agricultural region.

Two and a half years after the invasion, only 1800 people lived in an area of northern Rwanda that previously had a population of 800,000. As the “liberators” advanced, the Hutu peasants fled. By April 1993, Rwanda had more than one million internal refugees. That means one million farmers (one seventh of the total population) who are no longer producing on the most fertile lands in the country. It also means one million people to house and feed, and hundreds of thousands of children absent from school which caused great anxiety among parents.

The Rwandan Minister of Agriculture, Husbandry and Forests in 1992, James Gasana, described the situation in the war torn Byumba prefecture north of Kigali in a book published in 2002. “A prefecture that had been the country’s breadbasket now had the largest population in need of welfare and the highest mortality rate due to malnutrition.”xxx

In Kigali and elsewhere large numbers of clandestine RPF cells operated, often using ‘human rights’ NGOs as cover.xxxi They carried out sabotage, bombings of public places, and an eliticidal assassination campaign in order to terrorise the population and destabilise the government.xxxii At the same time the Rwandan government was also destabilised by what amounted to an attack by the US dominated International Monetary Fund (IMF) and the ‘donor institutions’ of the West, who demanded that, in the midst of civil war, Rwanda must dismantle its interventionist state apparatus.xxxiii During this time the RPF avoided a peaceful settlement, despite increasingly large and clearly desperate concessions by Habyarimana and despite the fact that they knew that Tutsi massacres were an almost inevitable outcome of the growing chaos and fear.xxxiv According to testimony obtained by French prosecutor Jean-Louis Bruguiere, RPF leader Paul Kagame was consistent in telling RPA troops that he had no intention of honouring peace accords.xxxv

Then, in what one RPF defector described as ‘a macabre plan to drive the country into chaos’ the RPF assassinated Habyarimana.xxxvi A UN report describes the assassination merely as ‘a plane crash’.xxxvii Similarly Adam Jones notes only that the plane ‘was shot down’ without addressing the impolitic issue of who exactly shot it down.xxxviii Kuperman merely notes that ‘Hutu extremists’ blamed the RPF.xxxix For Lemarchand, writing in 2002, ‘responsibility remains a mystery’.xl Even for the earlier pieces this is an act of willful blindness. In 1997 an ICTR team recommended that RPF leaders be prosecuted (although the report was quashed and the lead investigator told to burn his notes, it survived and is now part of the ICTR record).xli In 2003 the ICTR itself announced plans to indict RPF leaders, but the US and UK had the chief prosecutor, who announced these plans, replaced. By 2005 a Spanish court which indicted 40 members of the RPF/GNU leadership for war crimes and crimes against humanity cited RPF responsibility for the assassination.xlii Finally, in France, Bruguiere issued a detailed indictment of 9 RPF leaders in 2006.xliii

The RPF decision to pursue violent means was not surprising. By 1993 their strategy of terror and massacre had driven away the support they initially received from Rwandan opposition partiesxliv and they had been handed a resounding defeat in election in September of 1992, showing that they could not hope to gain control of Rwanda by democratic means.xlv

What ensued definitely involved a massive genocidal slaughter of Tutsis, primarily by the Interahamwe and other militias. However, the fact that the Interahamwe leader was a Tutsi/former Tutsi, and other members were Tutsi including a district president, should be a source of considerable interest for scholars, but it is seldom remarked. Levene does mention it in his introductory volume, but only to stress its lack of import.xlvi

Beyond the fact that there were large scale massacres, little is said that is credible. Consider that there were only 650,000-800,000 Tutsi in Rwanda.xlvii Most accounts would have it that the vast majority (around 80%) were killed. This is not inconceivable, but it seems highly unusual for a 100 day period of largely civilian orchestrated massacres – especially considering that through that time the Tutsi-led RPF controlled ever more of the country. Naturally, the number of Tutsi brings into question some of the high-end estimates of total mortality. For example, Adam Jones gives the following interesting snippet:

About 80 percent of victims died in a “hurricane of death . . . between the second week of April and the third week of May,” noted Gérard Prunier. “If we consider that probably around 800,000 people were slaughtered during that short period . . . the daily killing rate was at least five times that of the Nazi death camps.”xlviii

Further, ‘[o]n April 20, at the parish of Karama in Butare prefecture, “between thirty-five and forty-three thousand people died in less than six hours.”‘xlix For someone like Jones who, no doubt, has read many accounts of mass killing, it should be obvious that ill-equipped militia led civilians could not round up such a number and could not physically kill so many in such a short space of time using small arms and machetes. Nor does anyone explain how this occurred without the same sort of compunction and reticence which people ordinarily feel on some level when it comes to taking human life – especially when in close proximity, especially for non-military, and especially when it is someone who has not killed before.l Although some writers do delve into the factors that caused 175,000 to 210,000 to participate in murder,li I can’t help but feel that such uncritical acceptance of hyperbole indicates in many a racially informed vision of orgiastic bloodletting. As for Jones’s source, it is an organisation called African Rights. According to Philpot they were involved in financing the RPF,lii and, he later quotes, Professor Filip Reyntjens: “As for African Rights, the political and historical analyses made by that group have a flagrant pro-RPF bias that is incompatible with the mission and code of conduct of any serious association devoted to promoting human rights.”liii

As surely as there were massacres of Tutsi by the Interahamwe and others, there were also massacres by the RPA during the ‘100 days’, the extent of which are likewise impossible to determine at this stage. Even Roméo Dallaire did not deny this, and originally denied any co-ordinated genocide:

On September 14, 1994, on CBC’s French language magazine, Le Point, General Roméo Dallaire answered the following question from a Rwandan who lived in Quebec City: “In your opinion, was there a genocide in Rwanda, that is the carrying out of a plan to eliminate ethnic Tutsis in Rwanda?”

“I would say there was a national genocide, a genocide based on a political basis, not only ethnic,” replied Roméo Dallaire. “Many Hutus and many Tutsis were killed… I think that the explosion we saw could not have been planned. I don’t think that anybody could ever have planned an explosion of that magnitude.”liv

Bear in mind that Dallaire was anything but neutral:

“Romeo Dallaire was very close to the RPF”, says Gilbert Ngijol, political assistant to Jacques-Roger Booh-Booh. “He let the RPF get arms. He allowed UNAMIR troops to train RPF soldiers. United Nations troops provided the logistics for the RPF. They even fed them.”

The [UN] Secretary General’s Special Representative to Rwanda, Jacques-Roger Booh-Booh confirmed this when he broke 10 years of silence regarding Rwanda in an interview published in Africa International. “In the field, he abandoned his work as military commander and got involved in politics; he violated the principle of UNAMIR’s neutrality and became the objective ally of one of the parties in the conflict.”lv

There are also suggestions that RPF massacres have wrongly been blamed on Interahamwe:

The Belgian Marcel Gerin concluded … that in 1994 he and his wife were left trapped by the Rwandan war. They were witnesses to the indiscriminate killings in the area they lived in and they were able to confirm, through the fact of having been held prisoners, how those who apparently seemed to be Interahamwe militia were no more than mercenaries in the pay of the Tutsi army. … Although they state that in their residential zone the Interahamwes killed a thousand people in the church, the majority of the massacres were carried out with the arrival of those mercenaries who killed whoever they met without any ethnic discrimination, in a clear operation of whole-territory cleansing. Whatever images of the situation emerged gave one to believe that the authors were the Hutu Interahamwe militia. Santos Ganuza, a Navarrese missionary, was the rector of the Kiziguro parish, also in the east of the country. He says:

“For many years I was the parish rector in the east of the country. In 1994 the Interahamwearrived and killed some 1,000 Tutsis who had taken refuge in the church without my being able to do anything to prevent it. A few days later, the Tutsi military arrived and killed 10,000 Hutus. The Western world’s televisions broadcast pictures of these Hutus assassinated in my parish, identifying them as Tutsis”.lvi

 

 

Deniers, Distorters and Hypocrites

Among those who are ‘more or less’ deniers of genocide are Edward Herman and David Peterson. In The Politics of Genocide the 18 pages which they devote to events in Rwanda and what is now the Democratic Republic of Congo have provoked considerable criticism.lvii The problem I have is that Herman and Peterson never actually come out and say that there was never a genocidal mass-murder of Tutsi. Instead they imply as much with statements to the effect that the orthodox ‘propaganda line on Rwanda … turned victim and perpetrator upside down.’lviii Perhaps I read too much into this lack of a positive stance because the authors themselves do not counter allegations of genocide denial in responding to Caplan and to a short piece by Adam Jones.lix On the other hand, they quote with approval a study which found that 300,000 Tutsi were killed, around 50% of the population.lx How that could have happened in a matter of 100 days and not constitute genocide is rather hard to fathom

It is also the Rwanda/DRC (Democratic Republic of Congo) section of the book which I find most problematic. The authors have no problem in levelling very accurate criticisms of the orthodox narrative. On the other hand they often overstep the mark. For example, all of the complexities of Ugandan and Anglo-US support for Paul Kagame’s Rwandan Patriotic Front, which are detailed below, are reduced to the statement that the RPF was ‘a wing of the Ugandan army’.lxi Perhaps it is unfortunate that one cannot make such a statement baldly when it probably gives a perfectly accurate understanding of the underlying situation, but it is nevertheless a prima facie falsehood. This leaves the authors open to critiques like that of Gerald Caplan who uses this to mock the very idea that the RPF was effectively a proxy force for the US.lxii Interestingly, Herman and Peterson are able to refute this by citing Caplan’s own earlier work,lxiii but that still does not make the RPF a literal and overt ‘wing’ of the Ugandan army. In fact, authors undermining their own arguments is a very minor matter. More important is the fact that it is symptomatic of a narrative of events which is the mirror-image of that which it opposes. The authors over-simplify in this matter and others because they, as much as their opponents, seem driven to produce a childish vision of simplistic moral significance.

The whole polarised debate over Rwanda reveals something very rotten pervading the discourse of genocide and genocide denial. There is an intellectual reason for avoiding the attachment of a particular moral weight to the concept of genocide in that it can only confuse analysis. There is also, however, a psychological reason. The moral weight given to genocide also seems to produce what can only be described as an atavistic or childish manichaean narrative of victim and perpetrator populations as essences of good and evil. The dangers of this can be seen in the strikingly similar, but diametrically opposed, narratives produced by Adam Jones with regard to RPF killings of Hutu, and that of Herman and Peterson with regard to Interahamwe and/or Forces Armées Rwandaise (FAR) killings of Tutsi.

When it comes to the RPF led slaughter of hundreds of thousands of Hutu, Jones is very keen on emphasising the agency of the ‘Hutugénocidaires‘ who had, in his interesting turn of phrase, ‘staged a mass evacuation’. Translated, this means that millions fled in the face of the RPF takeover of Rwanda. When the RPF led an invasion of Zaire (later the Democratic Republic of Congo) it was because the génocidaires had ‘reconstituted themselves as a terrorist force, brutally controlling the refugee population and launching attacks against Tutsis in both Congo and Rwanda.’ They invaded again because the man they themselves had put into power in Kinshasa ‘fell under the sway of Hutu representatives in Kinshasa, supporting renewed cross-border killing operations in Rwanda.’ Jones writes this even though he acknowledges that both Rwanda and Uganda ‘have experienced miraculous leaps in their export of key commodities – diamonds, gold, timber, and coltan (an ore used in computer chips and cell phones) – at levels that exceed total domestic production, providing vivid evidence of the pillaging.’ Jones uses génocidaire to mean anyone who was in a position of power in Rwanda before the RPF takeover. More than that he means the ‘double-plus bad’ people. He doesn’t concern himself with issues like which among them actually were guilty of committing genocide. The impression he gives is that it is the evil génocidaires who are ultimately responsible for the RPF having entered Zaire/DRC and having massacred hundreds of thousands while Rwandan sponsored Congolese rebels, according to Jones himself (citing a 1999 UN report) were “running torture centers that amounted to ‘extermination’ sites.lxiv Much of his contextualisation of Rwandan aggression and genocide is exactly that given by the Rwandan government. Thus it is deeply ironic when Jones writes of Herman and Peterson: “Herman and Peterson none-too-subtly adopt Hutu Power’s justification for slaughtering Tutsi civilians: that they constituted a ‘fifth column,’ indistinguishable from the invading RPF. This casual parroting of the most virulent Hutu-extremist propaganda effectively blames Rwanda’s Tutsis for their own extermination. It is a disgraceful ploy, and by itself it casts Herman and Peterson’s ‘analysis into utter disrepute.”lxv

Herman and Peterson are more blatantly partisan than Jones. Despite apparently believing that hundreds of thousands of Tutsi were slaughtered, as mentioned above, they create a simple narrative of good Hutus and bad Tutsis. It is worth quoting Jones at length:

Would it not have been incredible for Kagame’s Tutsi forces to conquer Rwanda in 100 days, and yet the number of minority Tutsi deaths be greater than the number of majority Hutu deaths by a ratio of something like three-to-one? Surely then we would have to count Rwanda 1994 as the only country in history where the victims of genocide triumphed over those who committed genocide against them, and wiped the territory clean of its ‘genocidaires’ at the same time.”

Of course, no mainstream authority has ever claimed that the Tutsi “victims of genocide” in Rwanda in 1994 were drawn from “Kagame’s Tutsi forces.” The latter were invading from Uganda, as Herman and Peterson themselves emphasize. They were outsiders with no connection to, and apparently no particular sympathy for, the Tutsi civilian population of Rwanda. It was the Rwandan Tutsi population which, by all serious accounts, bore the overwhelming brunt of the Hutu Power genocide.

So Herman and Peterson’s mocking reference to the “minority Tutsi” population supposedly bearing the brunt of the massacres, then assuming “complete control” of Rwanda, is pure sleight-of-hand. To repeat the indisputable: it was the foreign-based RPF that took “complete control” in July 1994 and “wiped the territory clean of its ‘genocidaires’”….lxvi

It seems likely that the understandable anger that Herman and Peterson feel at the misuse of accusations of atrocities, fuelling far greater atrocities, causes an over-identification with the villainised attacked in Western propaganda. However, this should not be a reason for excusing the crimes committed by members of a denigrated group against members of another group, even if that group has members who are even greater perpetrators of atrocities. Caplan evinces great indignation that Herman and Peterson should call him a ‘genocide facilitator’ when he has ‘spent the past decade immersed in genocide prevention,’lxvii but the description aptly fits Caplan and many others who may genuinely believe that they are working to prevent genocide. Even Jones, who tries very hard to avoid siding with the predominant discourse of apologism and denial of Western crimes, is pulled by emotionality and the very weight of the orthodoxy into the position of minimising the most deadly genocides perpetrated by recidivists who are still very powerful and emphasising the crimes of official enemies of the West who no longer pose a threat to anyone. As Herman and Peterson write regarding Genocide: A Comprehensive Introduction:

Jones’s chapter on Bosnia and Kosovo also flies in the face of his claim that he “adopt[s] a comparative approach that does not elevate particular genocides over others, except to the extent that scale and intensity warrant special attention.” Measured by “scale and intensity,” the civil wars in Bosnia-Herzegovina and Kosovo were not remotely in the same league as the U.S. assault on Vietnam, the killings in Indonesia (in the mid-1960s, during and after the overthrow of Sukarno), the two phases of the Iraq genocide (the sanctions era and then war of aggression-occupation), or the still ongoing invasion-occupation of the Democratic Republic of Congo.  Furthermore, his treatment of numbers in Bosnia is deceptive.  Jones asserts that “a quarter of a million people died in Bosnia and Herzegovina” in the years up to the Dayton accords in late 1995.  But by the time Jones wrote this, two important establishment studies had shown that the total number of war-related deaths on all sides, soldiers as well as civilians, totalled approximately 100,000. Of these deaths, some 40,233 are now reported as non-soldiers (39,199 civilians, and 1,035 policemen). So Jones suppresses information that would show the earlier standard claim of 250,000 deaths to have been an inflation of wartime propaganda.lxviii

Simply glancing at the contents page of Genocide: A Comprehensive Introduction confirms that Jones comes nowhere close to basing his emphasis on ‘scale and intensity’. A chapter is dedicated to Bosnia and Kosovo, while none of the larger genocides mentioned above get similar treatment.

With regard to Rwanda, there is no question, however, that killings occurred on a scale warranting considerable attention, the problem is rather, as I have written the creation of a highly politicised mythological narrative of the genocidal killing of Tutsi which is problematic. Here, once again, Jones is merely one of the better of an extremely bad lot. The ‘Rwandan holocaust’ is rather like the mythic and equally political creation based on the Shoah which Norman Finkelstein calls ‘The Holocaust’: ‘Like most ideologies, it bears a connection, if tenuous, with reality.’lxixFinkelstein’s ‘The Holocaust’ has its origins in imperial geopolitics: ‘Impressed by Israel’s overwhelming display of force, the United States moved to incorporate it as a strategic asset. (Already before the June war the United States had cautiously tilted toward Israel as the Egyptian and Syrian regimes charted an increasingly independent course in the mid-1960s.) Military and economic assistance began to pour in as Israel turned into a proxy for US power in the Middle East.’lxx In Rwanda the geopolitical imperatives existed before the genocide actually took place, and the resulting myth, which would have it that what happened in Rwanda was very similar to the Shoah, has a far more tenuous connection with reality than the mythical ‘Holocaust’.

 

Kagame’s “Beacon of Hope”

After the RPF takeover the Tutsi genocide was exploited to create what ‘even Britain’s Economist has called “the most repressive in Africa.”‘lxxi This has been recognised by some in the genocide field including Kasaija Phillip Apuuli,lxxii and Lars Waldorf.lxxiii The GNU claimed that it governed a ‘criminal population’.lxxiv According to the GNU themselves, there were 109,499 imprisoned by 2000 awaiting genocide charges.lxxv They widely accused any political opponents of being génocidaires and when that label ceased its usefulness, switched to accusing people of ‘divisionism’, ‘negationism’ and ‘genocide ideology.’lxxvi The latter, of which the GNU accuses those such as the famed rescuer Paul Rusesabagina for having denounced RPF atrocities and two of their own government’s former Prime Ministers, now attracts a 10 to 50 year prison sentence in Rwanda.lxxvii

Though many thousands suffer terribly due to this form of genocide exploitation, this pales in comparison with the hundreds of thousands who died when the RPF used the Tutsi genocide to launch their own genocide. One might think that this would be of considerable interest to genocide scholars, but apparently it is not. When the RPF took over Rwanda 2 million people fled, 1.2 million of them into Zaire.lxxviii Meanwhile, the US was advancing certain plans:

At the very moment the tragic refugee operation was underway, French journalist Jean Daniel was meeting the assistant Secretary of State, John Kornblum, in his Washington office. His account of that meeting is hair-raising.

“France? We want to get along with France. Chirac? A man of good will. We like him. But: (1) no question of keeping Boutros-Ghali; (2) no question of keeping Mobutu in power… … Let’s get together again in six months time. We’ll see if I am mistaken. Watch out for Africa: France has it all wrong. The strong man is in Uganda, not in Kinshasa.”

In his own words, Jean Daniel left that meeting “dumbfounded by the cynical detailing of events to come, and the arrogance of the vocabulary used”lxxix

Kornblum was prophetic. To revisit Jones’s orthodox rendition:

Hutu génocidaires staged a mass evacuation of populations under their control, across the Congolese border to the city of Goma. Ironically, it was this humanitarian crisis that galvanized the world, not the genocide against Tutsis. Ironically, too, the outside aid that flooded in was instrumental in permitting the génocidaires to reconstitute themselves as a terrorist force, brutally controlling the refugee population and launching attacks against Tutsis in both Congo and Rwanda.

In the face of this threat, in 1997 Rwanda assisted the overthrow of the Mobutu regime by Laurent Désiré Kabila….lxxx

Jones doesn’t bother with details such as how or why a campaign against some guerillas turned into the invasion of the massive country the DRC – then known as Zaire.

Hundreds of thousands of refugees were killed or starved to death with 50% of the victims being under 15 years of age.lxxxi A UN report on the genocide mysteriously dropped the use of the word in its final draft. ‘In the UN it is explained that ‘following deep discussions’ in New York the report’s authors ‘themselves’ decided to retract the term ‘genocide’.lxxxii It is reasonable to expect that the more recently leaked draft UN report on the genocide was leaked because it too was unlikely to be released in unadulterated form. As of the time of this writing it seems that the report may never be released in any form. Meanwhile, Western interests were amply served. As Philpot puts it:

It has been said that the invasion of Rwanda by Ugandan troops in 1990 was aimed at Kinshasa not Kigali. The war that has followed in the Congo and the scramble by Western corporations for control of the vast Congolese natural resources makes that interpretation very plausible. …

Since the war began in the Congo in 1996, the rush of American, Belgian, Canadian, British and French corporations for diamonds and gold and other natural resources in the region has been widely documented and denounced.lxxxiii

 

Despite the space I have devoted to it, this is by no means a full account of just how problematic the Tutsi genocide/’Rwandan genocide’ is as a paradigmatic exemplar of genocide, less still of the role of Western complicity and of hegemonic distortion of unwanted truth. My point is that, for all of their seeming ignorance, genocide scholars know enough to know that the events of 1994 in Rwanda do not warrant inclusion as one of the three main genocides of the 20th century, yet somehow none challenges that. Jones even as much as accuses François Mitterand of genocide denial:

The president (François Mitterrand) of the same French state that prosecuted Robert Faurisson not only actively supported Rwanda’s génocidaires – before, during, and after the 1994 catastrophe – but when asked later about the genocide, responded: “The genocide or the genocides? I don’t know what one should say!” As Gérard Prunier notes, “this public accolade for the so-called ‘theory of the double genocide’ [i.e., by Tutsis against France’s Hutu allies, as well as by Hutus against Tutsis] was an absolute shame.” It advanced a key thesis of genocide deniers: that the violence was mutual or defensive in nature.lxxxiv

But though Jones equates Mitterand’s failure to unequivocally toe the line with denial, he himself makes the observation that in the former Yugoslavia genocidal acts were ‘implemented in systematic fashion – primarily, but not only, by Serb military and paramilitary forces.’lxxxv The mythical ‘Rwandan holocaust’ must be defended stridently, not so much because the construction of the genocidal mass-murder of Tutsi is tenuous (I think there is considerable uncertainty about that issue) but because even if the central events of the myth are all portrayed accurately, the events surrounding them cannot be mentioned. Why? Because the RPF were acting as agents of the US and they ‘provoked’ one genocide and committed another, bringing death to anything between 450,000 and 1.5 million people. Along with Uganda they committed 3 acts of aggression, described at Nuremberg as ‘the supreme international crime differing only from other war crimes in that it contains within itself the accumulated evil of the whole.’lxxxvi Those acts of aggression have brought about 10 million deaths or more. This makes it even more imperative that we view the RPF as heroic leaders of a victimised people – the ‘Jews of Africa’. Why? Because if it is admitted that Museveni and Kagame are war criminals then we are brought one step closer to having to admit that Albright, Clinton, Bush and Blair (to name a few) are guilty of crimes far beyond the scale of which Jean-Paul Akayesu or those in Rwanda have been convicted.

The discourse of the ‘Rwanda holocaust’ suffers from exactly the same selective failure to ask or answer the obvious questions that afflicts the scholarly discourse about US genocides. As Orwell has his character Syme (who ‘sees too clearly and speaks too plainly’) say: ‘Orthodoxy means not thinking – not needing to think. Orthodoxy is unconsciousness.’lxxxvii

 

 

i Keith Harmon Snow, “Hotel Rwanda: Hollywood and the Holocaust in Central Africa.” Retrieved 3 April 2009 from http://www.allthingspass.com/uploads/pdf-135Hotel%20Rwanda%20Corrected%20Final%201%20Nov%2007.pdf, p 23.

 

ii Vahakn N. Dadrian, “Patterns of twentieth century genocides: the Armenian, Jewish, and Rwandan cases,” Journal of Genocide Research (2004), 6(4), December, p 487.

 

iii Adam Jones, Genocide: A Comprehensive Introduction, London: Routledge, 2006, p 48.

 

iv Mark Levene, Genocide in the Age of the Nation-State, Volume I: The Meaning of Genocide, London, New York: I.B. Tauris, 2005, p 67.

 

v Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, p 74.

 

vi Ibid, p 64.

 

vii Keith Harmon Snow, “Hotel Rwanda: Hollywood and the Holocaust in Central Africa,” p 7. Retrieved 3 April 2009, http://www.allthingspass.com/uploads/pdf-135Hotel%20Rwanda%20Corrected%20Final%201%20Nov%2007.pdf.

 

viii One rather unrelenting summary, which omits the usual polite disclaimers, reads: ‘…one wonders what the other powers were doing while Hitler was rearming. And the answer is that they – Britain, the USSR, and the United States – did all they could to facilitate his task. They provided the Nazis with resources, military know-how, patents, money, and weapons – in very large quantities. Why? To set the Nazis up, lead them on, and finally destroy them, and take Germany into the bargain at war’s end. Throughout the 1930s, the United States acted as a mere supplier to the Nazis in the shadow of Britain, who produced the entire show. This show had to end with Britain’s participation in a worldwide conflict as the leader of the coalition of Allied forces against Nazi Germany. But the Hitlerites had to be duped into going to war against Russia with the guarantee that Britain, and thus America, would remain neutral: Hitler would not want to repeat the errors of World War I. Therefore Britain had to ‘double’ herself, so to speak, into a pro-Nazi and anti-Nazi faction – both of which, of course, were components of one and the same fakery. The complex and rather grotesque whole of Britain’s foreign policy in the 1930s was indeed the result of these ghastly theatrical diversions with which the Hitlerites were made to believe that at any time the colorful Nazi-phile camp would overthrow the hawks of the War Party, led by Winston Churchill, and sign a separate peace with the Third Reich. The secret goal of this unbelievable mummery was to drive Hitler away from the Mediterranean in 1941, and into the Soviet marshes, which the British would in fact allow him to ‘cleanse’ for three years, until the time would arrive to hem the Nazis in and finally crush them.’ Guido Giacomo Preparata, Conjuring Hitler: How Britain and America Made the Third Reich, London and Ann Arbor: Pluto Press, 2005, p 204. Preparata goes into detail over the next 50 pages or so including considerable detail regarding the complex masquerade which was played out by the British. For Preparata Britain’s rulers were ‘monolithic’, and indeed he reveals a very surprisingly complex and co-ordinated deception of public diplomacy lasting for a decade. At the end of the next chapter I will deal with the issue of whether some monolithic conspirational group determines US foreign policy, or rather why, assuming that there is no such group, that US foreign policy itself is monolithic.

 

ix See below.

 

x I don’t want to overdo the references to 1984, but it is worth mentioning that if the point of the contractions so beloved by Orwell’s Party was to rename institutions in ways which were both slick and at the same time effaced meaning, then ‘R2P’ may well be the ultimate exemplar, although who can tell what the future might bring?

 

xi Edward S. Herman and David Peterson, “Peter Erlinder Jailed by One of the Major Genocidaires of Our Era – Update,” MR Zine, 17 July 2010. Retrieved 8 September 2010 from http://mrzine.monthlyreview.org/2010/hp170610.html.

 

xiiLeaked UN report cites ‘genocide’ in DR Congo,” Reuters, 27 August 2010. Retrieved 8 September 2010 from http://www.france24.com/en/20100827-leaked-un-report-cites-genocide-congo-hutu-rwanda-ethnic-violence.

 

xiii Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, pp 61–84.

 

xiv René Lemarchand, “Disconnecting the threads: Rwanda and the Holocaust reconsidered,” Journal of Genocide Research (2002), 4(4), p 500.

 

xv Keith Harmon Snow, “Hotel Rwanda: Hollywood and the Holocaust in Central Africa.” Retrieved 3 April 2009 from http://www.allthingspass.com/uploads/pdf-135Hotel%20Rwanda%20Corrected%20Final%201%20Nov%2007.pdf, p 2.

 

xvi Philip Verwimp, “Testing the Double-Genocide Thesis for Central and Southern Rwanda,” Journal of Conflict Resolution 2003; 47, p 430.

 

xvii Scott Strauss, “How many perpetrators were therein the Rwandan genocide? An estimate,” Journal of Genocide Research (2004), 6(1),March, p 96.

 

xviii Philip Verwimp, “Testing the Double-Genocide Thesis for Central and Southern Rwanda,” Journal of Conflict Resolution 2003; 47, p 425.

 

xix Keith Harmon Snow, “Hotel Rwanda: Hollywood and the Holocaust in Central Africa.” Retrieved 3 April 2009 from http://www.allthingspass.com/uploads/pdf-135Hotel%20Rwanda%20Corrected%20Final%201%20Nov%2007.pdf, p 12.

 

xxIbid, p 8.

 

xxi Joan Casòliva and Joan Carrero, The African Great Lakes: ten years of suffering, destruction and death, Barcelona: Cristianisme i Justícia, 2000, p 7.

 

xxii Peter Erlinder, “Bush and Other War Criminals Meet in Rwanda: The Great ‘Rwanda Genocide’ Coverup,” GlobalResearch, 2007. Retrieved 5 November 2009 from http://www.globalresearch.ca/index.php?context=va&aid=8137. Prof. Erlinder is former President of the National Lawyers Guild and is Lead Defence Counsel for former Major Aloys Ntabakuze in the Military 1 Trial at the ICTR, the central case in the Tribunal. His article is based on the documents and testimony entered in the court record of the ICTR.

 

xxiii Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, p 65.

 

xxiv Joan Casòliva and Joan Carrero, The African Great Lakes: ten years of suffering, destruction and death, Barcelona: Cristianisme i Justícia, 2000, p 7.

 

xxv Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, p 68.

 

xxvi Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch1.

 

xxvii Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, pp 70-1.

 

xxviii Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch1.

 

xxix Ibid.

 

xxx Ibid.

 

 

xxxii Keith Harmon Snow, “Hotel Rwanda: Hollywood and the Holocaust in Central Africa.” Retrieved 3 April 2009 from http://www.allthingspass.com/uploads/pdf-135Hotel%20Rwanda%20Corrected%20Final%201%20Nov%2007.pdf, p 17.

 

xxxiii Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch5.

 

xxxiv Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, pp 72-3.

 

xxxvJean-Louis Bruguiere, Issuance of International Arrest Warrants: PI06-0046 (E) (“Bruguiere Report”) 17th November 2006.

 

xxxvi Joan Casòliva and Joan Carrero, The African Great Lakes: ten years of suffering, destruction and death, Barcelona: Cristianisme i Justícia, 2000, p 8.

 

xxxvii Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch6.

 

xxxviii Adam Jones, Genocide: A Comprehensive Introduction, London: Routledge, 2006, p 238.

 

xxxix Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, p 78.

 

xl René Lemarchand, “Disconnecting the threads: Rwanda and the Holocaust reconsidered,” Journal of Genocide Research (2002), 4(4), p 512.

 

xli Peter Erlinder, “Bush and Other War Criminals Meet in Rwanda: The Great ‘Rwanda Genocide’ Coverup,” GlobalResearch, 2007, Retrieved 5 November 2009 from http://www.globalresearch.ca/index.php?context=va&aid=8137.

 

xliiIbid.

 

xliii Jean-Louis Bruguiere, Issuance of International Arrest Warrants: PI06-0046 (E) (“Bruguiere Report”) 17th November 2006.

 

xliv Alan J. Kuperman, “Provoking genocide: a revised history of the Rwandan Patriotic Front,” Journal of Genocide Research (2004), 6(1),March, p 74.

 

xlv Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch2.

 

xlvi Mark Levene, Genocide in the Age of the Nation-State, Volume I: The Meaning of Genocide, London, New York: I.B. Tauris, 2005, p 99.

 

xlvii The 1991 census put the number at 596,400, although some believe that their numbers were under-reported, the proportion (8.4%) would not be that inconsistent with what would be expected after the exodus of Tutsi after 1959. Marijke Verpoorten estimates that there were between 717,300 and 837,100 Tutsi in Rwanda (“The Death Toll of the Rwandan Genocide: A Detailed Analysis for Gikongoro Province ,” Population (English ed.), 60(4), 2005.) Verpoorten, extrapolating from a south-western province, estimates 600,000 to 800,000 Tutsi killed. The methodology, however, is based on current population adjusted for population growth, death and various forms of migration. It involves a large number of variables and necessary assumptions and I believe that this is an issue that is far, far from settled.

 

xlviii Adam Jones, Genocide: A Comprehensive Introduction, London: Routledge, 2006, p 232.

 

xlix Ibid, p 239.

 

l See Dave Grossman, On Killing: The Psychological Cost of Learning to Kill in War and Society. New York, Boston: Back Bay Books, 1995.

 

li Scott Strauss, “How many perpetrators were therein the Rwandan genocide? An estimate,” Journal of Genocide Research (2004), 6(1),March, p 93.

 

lii Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch4.

 

 

 

 

lvi Joan Casòliva and Joan Carrero, The African Great Lakes: ten years of suffering, destruction and death, Barcelona: Cristianisme i Justícia, 2000, pp 9-10.

 

lvii A significant exchange was initiated when Gerald Caplan published a highly critical review [“The politics of denialism: The strange case of Rwanda: Review of ‘The Politics of Genocide’,” Pambazuka, 17 June 2010, issue 486. Retrieved 7 September 2010 from http://www.pambazuka.org/en/category/features/65265%5D. The review is replete with criticisms which are unerringly far short or far wide of the mark. It seems almost certain that to the author and, no doubt, to a substantial proportion of the readers, the very act of denying one of the most horrific mass-slaughters of human history puts Herman and Peterson firmly into the camp of the irrational, if not insane, deniers of the Shoah/Holocaust.

 

lviii Edward S. Herman and David Peterson, The Politics Of Genocide, New York: Monthly Review Press, 2010, p 51.

 

lix Edward S. Herman and David Peterson, “Genocide denial and facilitation: Gerald Caplan and the politics of genocide,” Pambazuka, 8 July 2010, issue 489. Retrieved 7 September 2010 from http://www.pambazuka.org/en/category/comment/65773; Edward S. Herman and David Peterson, “Adam Jones on Rwanda and Genocide: A Reply ,” MR Zine, 14 August 2010. Retrieved 8 September 2010 from http://mrzine.monthlyreview.org/2010/hp170610.html.

 

lx Edward S. Herman and David Peterson, “Adam Jones on Rwanda and Genocide: A Reply ,” MR Zine, 14 August 2010. Retrieved 8 September 2010 from http://mrzine.monthlyreview.org/2010/hp170610.html.

 

lxi Edward S. Herman and David Peterson, The Politics Of Genocide, New York: Monthly Review Press, 2010, p 53.

 

lxii Gerald Caplan, “The politics of denialism: The strange case of Rwanda: Review of ‘The Politics of Genocide’,” Pambazuka, 17 June 2010, issue 486. Retrieved 7 September 2010 from http://www.pambazuka.org/en/category/features/65265.

 

lxiii Edward S. Herman and David Peterson, “Genocide denial and facilitation: Gerald Caplan and the politics of genocide,” Pambazuka, 8 July 2010, issue 489. Retrieved 7 September 2010 from http://www.pambazuka.org/en/category/comment/65773.

 

lxiv Adam Jones, Genocide: A Comprehensive Introduction, London: Routledge, 2006, pp 250-2.

 

lxv Adam Jones, “On genocide deniers: Challenging Herman and Peterson,” Pambazuka, 15 July 2010, issue 490. Retrieved 7 September 2010 from http://www.pambazuka.org/en/category/features/65977.

 

lxvi Ibid.

 

lxvii Gerald Caplan, “Sources and Testimonies – a Response to Herman and Peterson,” Pambazuka, 15 July 2010, issue 490. Retrieved 7 September 2010 from http://allafrica.com/stories/printable/201007161136.html.

 

lxviii Edward S. Herman and David Peterson, “Adam Jones on Rwanda and Genocide: A Reply ,” MR Zine, 14 August 2010. Retrieved 8 September 2010 from http://mrzine.monthlyreview.org/2010/hp170610.html. The citations given by the authors read as follows: Ewa Tabeau and Jakub Bijak, “War-related Deaths in the 1992–1995 Armed Conflicts in Bosnia and Herzegovina: A Critique of Previous Estimates and Recent Results,” European Journal of Population, Vol. 21, June, 2005, pp. 187-215.  In section 3.3, “Overall Numbers” (pp. 205-207), they estimated 102,622 total war-related deaths on all sides, of which 55,261 (54%) were civilians at the time of death, and 47,360 (46%) were military or combatants (p. 207).For the later of the two studies, see Patrick Ball et al., Bosnian Book of the Dead: Assessment of the Database, Research and Documentation Center, Sarajevo, June, 2007, Table 23a, “Victims Reported in BBD by Status in War,” p. 30.  At the time this study was released, Ball et al. estimated 96,895 total war-related deaths, of which 56,662 were soldiers at the time of death (58.5%), and 40,233 were civilians or policemen (41.6%).  Here we’d like to emphasize that earlier drafts of this work were in circulation since 2005 (see, e.g., “Research Halves Bosnia War Death Toll to 100,000,” Reuters, November 23, 2005); in citing the June 2007 draft, we do not imply that Adam Jones could have cited it in his 2006 textbook.

 

lxix Norman Finkelstein, The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering, Online edition retrieved 8 August 2008 from http://www.geocities.com/holocaustindustry/acknowledgments.html.

 

 

lxxi Peter Erlinder, “Bush and Other War Criminals Meet in Rwanda: The Great ‘Rwanda Genocide’ Coverup,” GlobalResearch, 2007, Retrieved 5 November 2009 from http://www.globalresearch.ca/index.php?context=va&aid=8137.

 

lxxii Kasaija Phillip Apuuli, “Procedural due process and the prosecution of genocide suspects in Rwanda,” Journal of Genocide Research (2009), 11(1),March, p 22.

 

lxxiii Lars Waldorf, “Revisiting Hotel Rwanda: genocide ideology, reconciliation, and rescuers,” Journal of Genocide Research (2009), 11(1),March, pp 105-112.

 

lxxiv Scott Strauss, “How many perpetrators were therein the Rwandan genocide? An estimate,” Journal of Genocide Research (2004), 6(1),March, p 94.

 

lxxv Ibid, p 90.

 

lxxvi Lars Waldorf, “Revisiting Hotel Rwanda: genocide ideology, reconciliation, and rescuers,” Journal of Genocide Research (2009), 11(1),March, p 110.

 

lxxvii Ibid, pp 112, 115.

 

lxxviii Scott Strauss, “How many perpetrators were therein the Rwandan genocide? An estimate,” Journal of Genocide Research (2004), 6(1),March, p 97.

 

lxxix Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch15.

 

lxxx Adam Jones, Genocide: A Comprehensive Introduction, London: Routledge, 2006, p 250.

 

lxxxi Keith Harmon Snow, “Hotel Rwanda: Hollywood and the Holocaust in Central Africa.” Retrieved 3 April 2009 from http://www.allthingspass.com/uploads/pdf-135Hotel%20Rwanda%20Corrected%20Final%201%20Nov%2007.pdf, p 21.

 

lxxxii Joan Casòliva and Joan Carrero, The African Great Lakes: ten years of suffering, destruction and death, Barcelona: Cristianisme i Justícia, 2000, p 16.

 

lxxxiii Robin Philpot, Rwanda, 1994: Colonialism Dies Hard, Translation of Ça ne s’est pas passé comme ça à Kigali, Quebec: Les Intouchables, 2004. Retrieved 13 October 2009 fromhttp://www.taylor-report.com/Rwanda_1994/index.php?id=ch1.

 

lxxxiv Adam Jones, Genocide: A Comprehensive Introduction, London: Routledge, 2006, p 357.

 

lxxxv Ibid, p 216.

 

lxxxvi Yoram Dinstein, War, Aggression and Self-Defence (3rd ed.), Cambridge: Cambridge University Press, 2001, p 109.

 

lxxxvii George Orwell, Nineteen Eighty-Four.  London: Penguin, 1983, p 26.

 

Iraq: Stop The Massacre of Anbar’s Civilians

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The website The International Initiative to Prosecute US Genocide in Iraq is calling for endorsements for the following statement here: http://usgenocide.org/2014/iraq-stop-the-massacre-of-anbars-civilians/

Iraq: Stop the massacre of Anbar’s civilians!

Please endorse, share and distribute (See below)
Date: 18 February 2014

IRAQ: STOP THE MASSACRE OF ANBAR’S CIVILIANS!

Maliki’s use of the army against the civilian population of Anbar constitutes the defeat of the policies Iraq has been following since 2003 and cements the divorce between the people of Iraq and the current sectarian government.

This new round of bombing has already produced 300,000 displaced, adding to the tragedy of the millions of Iraqi citizens already displaced by the failed and brutal US occupation.

While states are legally obliged to refrain from assisting other states to undertake internationally criminal acts, the United States is upping its supply of arms and military advisors to Iraq, along with intelligence cooperation. A new US “Surge” is in the making and will only bring more death and destruction.

Maliki’s government cannot wantonly kill civilians and claim a “State of Law”:
— Collective punishment is illegal under international law.
— Shelling water and electricity facilities, religious buildings, and hospitals are war crimes and crimes against humanity.
— The scale and target of the Maliki military strikes and shelling is utterly disproportionate and illegal and criminal in the face of the legitimate demands of the Anbar tribes.
— The lack of proportionality itself constitutes a war crime and crime against humanity.
— It is paramount for people everywhere to mobilise now to save Fallujah’s and Anbar’s civilians, understanding that their suffering mirrors the impact of the fascist sectarian regime that the US occupation created.

We appeal to all individuals of conscience, to all those who support human rights, to all progressives who believe in democracy and the right to self-determination, to the UN Security Council, to the president of the UN General Assembly, to members of the UN General Assembly, to the European Commission and member states, to the European Parliament and peoples, to Islamic and Arab states and people and their organisations, and to all human rights, anti-war and civil society organisations to:

1. Order the Iraqi government to stop its use of wanton shelling, air force attacks, and heavy artillery against the civilian population in keeping with the responsibility of states to protect civilians under the provisions of the Fourth Geneva Convention and its additional protocols.
2. Constitute an independent investigative committee to document the war crimes and crimes against humanity committed in Anbar and submit its findings to the International Criminal Court.

Abdul Ilah Albayaty
Hana Al Bayaty
Ian Douglas
Eman Ahmed Khamas

We call on all to join us, sign and spread this appeal. To endorse, email to: hanaalbayaty@usgenocide.org

Abdul Ilah Albayaty is an Iraqi political analyst. Hana Al Bayaty is an author and political activist. Ian Douglas is an independent political writer who has taught politics at universities in the US, UK, Egypt and Palestine.

Related Posts

I endorsed the statement with the following text:

I am writing to endorse your statement condemning state violence against civilians in Anbar. My name is Kieran Kelly. I have a Master’s degree in history from Massey University in Aotearoa/New Zealand. My Master’s thesis placed the Iraq Genocide in the context of prior genocides committed by the US under the guise of military actions. I consider the current violence in Iraq to be the direct result of deliberate and systematic policies of destruction aimed at the people of Iraq as such. Both the intentionality of these acts and their links to current divisions within Iraq are amply demonstrated by frequent references by US officials to the desirability of fostering division or even partition along sectarian and ethnic lines in Iraq. In line with these stated policies the actions of US forces in Iraq – though seemingly “mishandled” in the normal politico-military sense – efficiently implemented policies which inflicted economic, social, cultural, religious, and physical destruction. This included inflicting massive direct and indirect mortality; fostering eliticidal violence against academics; disruption and degradation of health services; ecocidal pollution with toxic and radioactive materials; and generating communal strife, division and violence.
The current violence does not merely threaten a subsidiary genocide against Iraq’s Sunni population (as suggested by Struan Stevenson) but also is an expression of the ongoing US genocide embodied through their material and political support for the Maliki regime’s divisive, oppressive and violent policies. The fact that the US is also inevitably channeling arms and money to Islamist opponents of the Baghdad regime (through its destabilisation programme in Syria) only serves to illustrate that it is the Iraqi people who are the target, not particular segments or formations. A strong Iraqi people (whether unified democratically or under brutal force) is inherently antithetical to US imperial interests. The objections they raise to putatively objectionable political or religious ideologies (and also their denunciations of leaders as being equivalent to Hitler) are simply rationalisations for morally unacceptable imperial policies including genocidal policies which inflict mass deaths.

The United States of Genocide

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Putting the US on trial for genocide against the peoples of Korea, Laos, Viet Nam, Cambodia, Iraq and elsewhere.

The United States of America was built on a foundation of genocide against the indigenous peoples of North America. In fact, all successful settler colonial societies are founded in genocide. The process is one of dispossession – the erasure of one group identity and the imposition of another on the people and/or on the land. But genocide is not merely the foundation of the US nation state, it is also the foundation of the US empire. The US habit of genocide has not died, but has transformed. The US has become a serial perpetrator of genocide with the blood of many millions of innocents spilled in pursuit of imperial hegemony.

There is a fight going on for the very meaning of the term “genocide”. Western powers assert their right to accuse enemies of committing genocide using the broadest possible definitions whilst also touting a twisted undefined sense of “genocide” which can never, ever be applied to their own actions. New Zealand Prime Minister John Key, apparently taking his cue from the US, is currently pushing for reform of the UN Security Council such that the veto power would be unavailable in cases of “genocide”. The UNSC is a political body and “genocide” will simply become a political term cited by powerful states to rationalise aggression against the weak.

Key notoriously said that his country was “missing in action” because it did not invade Iraq in 2003, reminding Kiwis that “blood is thicker than water”. If his desired reforms existed now, the US would probably have a UN Security Council resolution authorising the use of force against Syria on the grounds of “genocide”.

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John Key – Prime Minister of Aotearoa (NZ); former Merill-Lynch Currency Trader

All of those who oppose Western aggression justified as humanitarian intervention under the “responsibility to protect” must stop burying their heads in the sand over this matter. This is a very real fight for the future of humanity. We can either learn and propagate the understanding that US imperial interventions are, by nature, genocidal. Or we can just pretend the word has no meaning; indulge our childish moral impulses and the lazy fatuousness of our scholars and pundits; and let Western mass-murderers use this Orwellian buzzword (for that is what “genocide” currently is) to commit heinous acts of horrific violence which ensure the continued domination of the world’s masses by a tiny imperial elite.

(An aside: apparently people like a pragmatic focus to accompany a call to action. So, am I making the most obvious appeal – that US officials be tried for committing genocide? No I am not. They can be tried for war crimes if people really think that “holding people accountable” is more important than preventing suffering and protecting the vulnerable. But it has been a terrible mistake to construct genocide as being an aggravated crime against humanity committed by individuals, as if it were simply a vicious felony writ large. This has played completely into the hands of those propagandists for whom every new enemy of the West is the new Hitler. The means by which genocides are perpetrated are the crimes of individuals – war crimes, for example – but genocide itself is the crime of a state or para-state regime. That is the proper target of inquisition and censure. Though the attempt was tragically abortive, the Kuala Lumpur War Crimes Tribunal recently began hearing charges of genocide against Israel. We need this sort of process to hear charges of genocide against the US. I fully support such efforts, but my real call to action is a call for thought, for clarity and for self-discipline. People are drawn to using woolly thinking over genocide, wishing to use it as the ultimate condemnation of mass violence without reference to any actual meaning of the term. We must not tolerate it in ourselves or others. We are a hair’s breadth away from the point where “genocide prevention” will be used by major Western powers to justify genocidal mass violence)

US “Wars” are Actually Genocides

Every major military action by the US since World War II has first and foremost been an act of genocide. I do not state this as a moral condemnation. If I were seeking to condemn I would try to convey the enormous scale of suffering, death, loss and misery caused by US mass violence. My purpose instead is to correct a terrible misconception of US actions – their nature, their meaning and their strategic utility. This understanding which I am trying to convey is a very dangerous notion with an inescapable moral dimension because the US has always maintained that the suffering, death and destruction it causes are incidental to military purposes – they are instances of “collateral damage”. But, with all due respect to the fact that US personnel may face real dangers, these are not real wars. These are genocides and it is the military aspect that is incidental. In fact, it is straining credulity to continue believing in a string of military defeats being sustained by the most powerful military in the history of the world at the hands of impoverished 3rd World combatants. The US hasn’t really been defeated in any real sense. They committed genocide in Indochina, increasing the level of killing as much as possible right through to the clearly foreseen inevitable conclusion which was a cessation of direct mass violence, not a defeat. The US signed a peace agreement which they completely ignored. The Vietnamese did not occupy US territory and force the US to disarm and pay crippling reparations.

There is no question that the US has committed actions which fit the description of genocide. Genocide does not mean the successful extermination of a defined group (there is no such thing as “attempted genocide”). It was never conceived that way, but rather as any systematic attack on “a national, ethnical, racial or religious group, as such.” Those who deny US genocides usually only deny that there is any intent to commit genocide. The UN definition of genocide (recognised by 142 states) is:

“…any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

(a) Killing members of the group;

(b) Causing serious bodily or mental harm to members of the group;

(c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;

(d) Imposing measures intended to prevent births within the group;

(e) Forcibly transferring children of the group to another group.”

The US has committed these acts many times over and in many different countries. Some people object that this is some watered down version of genocide that risks diluting the significance of this “ultimate crime”. However, bear in mind that the victims of US armed violence are not usually combatants and even if they are they are not engaged in some sort of contested combat that gives them some ability to defend themselves or to kill or be killed. They are helpless as they die of incineration, asphyxiation, dismemberment, cancer, starvation, disease. People of all ages die in terror unable to protect themselves from the machinery of death. Make no mistake, that is what it is: a large complex co-ordinated machinery of mass killing. There is nothing watered down about the horrors of the genocides committed by the US, and their victims number many millions. The violence is mostly impersonal, implacable, arbitrary and industrial.

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There are at least three specific times at which US mass violence has taken lives in the millions through direct killing: the Korean War, the Vietnam War, and the wars and sanctions against Iraq in combination with the occupation of Iraq. I refer to them as the Korea Genocide (which was against both South and North Koreans), the Indochina Genocide (against Laotians, Cambodians, and Vietnamese), and the Iraq Genocide (which took place over at least a 20 year period).

There are many ways to show that the US committed genocides in these cases. On one level the case is straightforward. For example, if the US commits acts of “strategic bombing” which systematically kill civilians by the hundreds of thousands, and it turns out that not only is there no rational proportionate military reason, but that US military and intelligence analysis is clear that these are in fact militarily counter-productive acts of gratuitous mass-murder, then by any reasonable definition these must be acts of genocide. The logic is simple and inescapable. I have written lengthy pieces showing in detail that these were large scale systematic and intentional genocides which you can read here, and here, and here, and here, and here, and here, and here.

For a long time I have tried to think of ways in which I condense this in a readable form. The problem in many respects lies with the necessity of overcoming misapprehensions. Genocide is an emotive topic, whilst people are very reluctant to read that those who rule in their name (with whom they sometimes actively identify) are in the moral vicinity of the Nazi leaders of Germany. Permeating every level of the discourse is the constant position (whether as the unspoken assumption or as the active assertion) that the US has never acted with genocidal intent. Intentionality is a topic in its own right, but to be brief I will point out that intent does not require that “genocide” be its own motive. If I kill someone because I want their watch, I can’t turn around and say it isn’t murder because I didn’t intend to kill them because I was really just intending to take their watch. It may seem a ridiculous example, but the discourse of genocide is so twisted that it is the norm even amongst genocide scholars. We keep looking for the people, the bloodthirsty psychopathic monsters, who kill people just for the fun of it and grab their watch afterwards as an afterthought. Unsurprisingly, we find those people among the leaders of those countries who oppose Western political power. Now that includes Syria’s Bashar al-Assad.

The best way of demonstrating US intentionality is to demonstrate the consistency of their approach in different times and places. However, this is a necessarily exhaustive approach, so I have decided to take a different tack here. I wish to sketch a fragment of autobiography here – an outline of the process by which I came to my current understanding of the topic. I want readers to understand that I didn’t seek these conclusions out. I have had it made clear to me, by rather comfortably embedded scholars, that they think that I am being provocative out of ambition. It is a testament to the self-satisfaction of such people that they somehow think that being provocative is some advantage. Academia thrives on the journal-filling peer-reviewed “controversies” of rival schools and scholars, but they aren’t really keen on anything that might actually be of any interest to anyone else. The fact is that I didn’t seek this out and it certainly has not endeared me to anyone that I can think of. On the other, hand I have had people act as if I had smeared my own faeces all over myself for using the g-word with respect to Iraq, and I have had many metaphorical doors slammed in my face. As I hope the following will indicate, at least partially, I cannot but characterise US genocides as such and I cannot but view the subject of absolute urgent fundamental importance.

Coming to Understand

The Vietnam War loomed large in my childhood. I was five when it ended. I watched the critical documentary series  Vietnam: The 10,000 Day War when I was ten or eleven years old. During the 1980s Vietnam War movie craze I was sucked into that powerful quagmire of pathos and adrenaline – not to mention the evocative music. But even then, as a teen, I could not abide the apologism and the way in which American lives and American suffering were privileged. The US personnel were portrayed as the victims, even in films which showed US atrocities. I knew far too much about things such as the nature of the atrocities carried out by the Contras to find that sort of propaganda palatable. For one thing, I had read William Blum’s The CIA: A Forgotten History. This book (now titled Killing Hope and still available) doesn’t leave the reader much room for illusions about the US role in international politics. Perhaps if I had been a little older I might have been “educated” enough to be blind to the obvious, but I wasn’t. While most people managed to avoid facing the facts, I knew from this book and others like it that although the atrocities of the Soviet Bloc were substantial, they were dwarfed by those of the US and its closest clients. If Cuba, for example, has been repressive, then what words remain to describe the US installed regimes in the Dominican Republic, Haiti, El Salvador, or Chile?

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How could one characterise a state that backed and created death squad regimes that massacred entire villages, that tortured children to death in front of parents? How does one describe a militarised country whose meticulously planned and executed bombing raids systematically visited untold death and suffering on innocents as an intended purpose. Any informed person who had an objective proportionate viewpoint could only conclude, as Martin Luther King Jr. had already concluded, that the US government and the wider US corporate state were “the greatest purveyor of violence in the world today.” Fred Branfman, who saw the results of US bombing first-hand in Laos, has more recently concluded that the executive branch of the US government is “the world’s most evil and lawless institution”.

So that is where I was coming from. On moral terms I could not have been more condemnatory of the US government. I considered the US government and military-corporate-intelligence complex to be the worst thing in the world since the demise of the Third Reich. I believed this on the basis that they had demonstrably brought about more suffering, death and destruction than anyone else. If someone had tried to claim that it was for “freedom” I would have laughed bitterly, thinking of the brutally crushed democracies and popular movements that were victims of the US. But if someone had said to me that the US had committed genocide in Korea and Indochina I would have most likely dismissed the claim as emotive overstatement. I didn’t actually know what the word genocide meant precisely, but I would still have seen its use as being a form of exaggeration. Implicitly that means that I took the word “genocide” to be a form of subjective moral condemnation as if it were an inchoate scream rather than a word that might have a consistent meaning. (You can’t exaggerate by calling something “arson”, for example. It is either a lie or it is the truth. Genocide is the same). However, “genocide”, as a word, has been subjected to the ideological processes (described so well by Orwell in Nineteen Eighty-Four) which destroy the meaning of words. Here is how I put it in an academic piece:

Certain words are so highly politicised in their usage that, in Orwellian fashion, they are stripped of all meaning and become merely signals designed to provoke in impassioned unreasoning involuntary response. In this fashion ‘democracy’ means ‘double-plus good’ and the Party members1 respond with cheers and tears of joy. Equally, ‘terrorism’ means ‘double-plus bad’ provoking among Party members, ‘[a] hideous ecstasy of fear and vindictiveness, a desire to kill, to torture, to smash faces in with a sledge-hammer….’2 Genocide plays a starring role in an entire discourse shaped in such a way as to not only excuse but to facilitate the perpetration of war crimes and crimes against humanity. Stripped of any actual meaning but given the significance of being the ‘ultimate crime’ it becomes a tool by which powerful Western states are able to threaten or carry out attacks against weaker states – attacks which are in themselves criminal and which in some instances are actually genocidal. The emotive misuse of the term genocide has become a powerful political tool. As Jeremy Scahill reveals after accusations of genocide by Arabs against black Africans, “even at antiwar rallies, scores of protesters held signs reading, ‘Out of Iraq, into Darfur.’” Scahill adds that, ‘[a] quick survey of Sudan’s vast natural resources dispels any notion that U.S./corporate desires to move into Sudan derive from purely humanitarian motives.’3

30out-of-iraq-into-darfur

What brought me around to using the term genocide was realising that there was no other word to describe what the US did in South Viet Nam. I had been aware that the vast majority of victims of the US military were civilians. It was commonplace to say that 90% of casualties were civilian. (Tellingly Western commentators, including those in the peace movement, would vouch that the figure of 90% civilian casualties was proof of how cruel and deadly “modern war” had become – as if US practices were some sort of universal standard and as if the fact that other belligerents did not produce such high rates of civilian death was not of any interest whatsoever.)

So, US violence mostly caused civilian deaths and the vast majority of those civilians were, in fact, subjects of the US installed puppet [sic] regime in Saigon. They were killing their own supposed allies. I have read all of the rationalisations for why the US thought it was a good idea to kill the civilians of their own client state, and they are all completely insane. I don’t even believe that killing the civilian populations of enemy countries is militarily effective and in that belief I am supported by the strategic analyses of the US itself going back to 1944. Killing the civilian population of an allied state makes no military sense whatsoever. Often killing civilians was rationalised in terms of counterinsurgency (usually crudely reversing Maoist doctrine about the relationship between the guerrilla and the rural population) despite the fact that it was recognised from very early on that the civilian deaths were recruiting and strengthening the enemy.

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That was the other striking thing about US activities in Indochina – they were systematically killing civilians without apparent purpose, but they were also undermining their own political and military efforts. This happened at all levels. As I was reading and coming to grips with this aspect of history, it seemed that exactly the same thing was playing out in Iraq. In 2003, as invasion loomed, I had initially expected that the US would conduct a fast vicious campaign particularly aimed at inflicting maximum damage to economic infrastructure. They would then leave, crowing about their surgical use of force and minuscule US fatalities. The US would continue to enhance the perceived legitimacy of its acts of aggression and would be able to use economic blackmail to exert neocolonial control. However, I was woefully naïve for believing that. In contrast, Paul Wolfowitz was  absolutely clear on this point – you cannot use normal neocolonial power on Iraq: “…[W]e just had no choice in Iraq. The country swims on a sea of oil.” Instead, the US invaded, occupied and then acted repeatedly and systematically in ways which would very predictably cause armed resistance, just as they had in Indochina. But without that resistance they could not have justified a major military presence and the proconsular rule of the occupation imposed on Iraq.

In 2006 I was able to devote quite a lot of time to the subject of genocide in Indochina as it was the topic of my Honours research paper. My initial understanding of genocide was pretty thin and one-dimensional, but it was sound in the given context. The most important aspect for me was that genocide matched means with ends. War is always a matter of uncertain outcome. To wage war is to wager (the words are cognates). Indeed that is why we use such terms as “wage” and “adventure” for military action. If memory serves, Carl von Clausewitz himself even wrote that a belligerent will never be able to attain their intended war aims because the war they pursue will itself change matters and impose its own realities. In that sense war is a gamble which will always be lost. Genocide is not a gamble.

I saw genocide as being an attack on the peoples of Indochina which avoided the uncertainties of waging military war. The maximal aim of the genocide was the eventual neocolonial domination of Indochina. It worked. In Viet Nam the war and subsequent US economic sanctions were devastating. By 1990 the per capita GDP was only $114.4 Under doi moi liberalisation, Viet Nam has achieved much greater formal economic activity (GDP), but only by submitting to the “Washington Consensus”, which means no price supports for staples such as rice, which in turn means that the real income of the poorest urban dwellers has dropped 5 Former US military commander in Vietnam Gen. Westmoreland characterised doi moi as proof of US victory.6 The point is, though, that genocide doesn’t need an end goal such as such as submitting to neoliberal WTO regulations and IMF conditions. Chomsky called Vietnamese poverty “a vivid refutation of the claim that the US lost,”7 Similar stories could be related with regard to Laos and Cambodia. Whether these nation states are considered enemies or vanquished vassals or friends is of no relevance, the weakness of their populations is a gain in relative power for the US empire, and empires intrinsically function on relative gains.

This is what I wrote in 2006:

…[A]clever strategist, where possible, matches means and ends, thus making results more predictable. In a situation where there is a stated end and a given means are employed and continue to be employed despite continued demonstrable “failure” and are then employed elsewhere under the same rationale with the same results – in such a situation it is possibly worth considering that the “means” are themselves the end. In the case of the Second Indochina War, I will argue the means were widespread general destruction, employed on as many of the people and as much of the societal fabric or infrastructure as was physically and politically feasible. If those were the means, I will suggest, they were also the end. The results are predictable. The dead stay dead.

As I would later discover, when he first coined the word “genocide”, Raphaël Lemkin wrote that “genocide is a new technique of occupation aimed at winning the peace even though the war itself is lost.” He also wrote: “Genocide is the antithesis of the … doctrine [which] holds that war is directed against sovereigns and armies, not against subjects and civilians. In its modern application in civilized society, the doctrine means that war is conducted against states and armed forces and not against populations. … [T]he Germans prepared, waged, and continued a war not merely against states and their armies but against peoples. For the German occupying authorities war thus appears to offer the most appropriate occasion for carrying out their policy of genocide.”

(At this point I would like to urge people to read what Lemkin actually wrote when trying to describe genocide. It is not a time consuming task. You can find the chapter here.)

What I had found was that the US was maintaining the “war”. It helped to recruit its enemies, to arm them, finance them, and to supply them. Just as I was researching this, a book by David Keen was published about the “War on Terror” which claimed that it was a self-perpetuating endless “war system”. It focussed on clearly “counterproductive” actions undertaken by the US, belying its stated aims:

When it comes to war in other words, winning is not everything; it may be the taking part that counts. Indeed, as Orwell saw in his novel Nineteen Eighty-Four, certain kinds of regimes may thrive off energies and perpetual war. The irrationality of counterproductive tactics, in short, may be more apparent than real, and even an endless war may not be endless in the sense of lacking aims or functions.8

Keen never mentioned Indochina. The precedents he cited of were civil wars in Africa. However it was as if the idea of a war system was, in a sense, on the tip of people’s tongues towards the end of the US involevment in Indochina, as if they knew deep-down that the US was not trying to win the war. It seems almost the implicit subtext of Magnum photographer Philip Jones Griffiths’ book Vietnam Inc. which by its title alone suggests an enterprise quite differently conceived than war. Even the orthodox political discourse (with talk of quagmires and a “stab in the back” story of brave soldiers hamstrung by politicians) hints at a war system. What the US did in Indochina was an absolute textbook example of what Keen was describing.

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As I found this way of understanding the past, I was also viewing events in Iraq with the same apprehension. What was occurring on a daily basis was very clearly indicating a parallel process. Captured weapons were dumped unsecured in the countryside. Efforts to secure borders (to at least impede the flow of weapons, resistance fighters and money) were systematically undermined. Just as in Viet Nam, diverted cash sloshed through networks of corruption and was available to resistance groups. People were driven into the arms of the resistance by the random brutality of US personnel, the murderous use of indiscriminate ordnance, and the systematic degradation of the civilian economic sphere. On top of this, the US fomented a civil war.

It is a pity that Keen did not know of the Indochina precedent, because what we know of it goes much deeper and reaches much higher than the what we know of the “War on Terror” (which Keen takes to include Iraq and Afghanistan interventions). Keen discusses various tactics and policies which are counterproductive. But it is not just the counterproductive things which sustain US enemies, it is the ways in which US leaders ensure that they cannot ever achieve a victory. This is what I wrote:

Numerous people, including Jeffrey Record9 and Harry Summers,10 have in effect suggested that the US lacked any winning strategy. In fact, what they had were three no-win strategies – strategies which did not, even in theory, have an end point at which a military victory would be obtained. These were the fire-power/attrition, the graduated response and the enclave strategies. The only strategy by which the US could have attained its stated objective was the pacification strategy, but this too was no threat because the pacification strategy was only weakly implemented while being misapplied, subverted, sabotaged and contravened – not least by the more vigorous application of the fire-power/attrition and graduated response strategies.

You can read all about thatstuffin detail if you want, otherwise you’ll just have to take my word for it. The US systematically ensured that it could never achieve “victory” in Indochina. Perhaps the most blatant example was the brutal genocide unleashed on Cambodia from 1970 until 1975. Not the “genocide” or “autogenocide” of the Khmer Rouge, but the genocide before that, without which there would never have been a Khmer Rouge takeover. Here’s a long excerpt from my Honours piece:

When the the US generated a war in Cambodia they had already had a great deal of experience in Viet Nam and Laos, and what occurred in Cambodia is, in many ways, a naked exposure of the logic behind the genocidal war system, less obfuscated because, ironically, Cambodia was a “sideshow” where it was not the details but the whole war which was kept obscure from the public.

Within a year of Lon Nol’s coup, as mentioned, the economy of Cambodia was virtually destroyed, not only by bombing, but also by US aid. Aid was channelled to the import of commodities and surplus US agricultural goods. It also underwrote the Cambodian government and armed forces: “By the end of 1970, the government was spending five times its revenue and earning nothing abroad.”11 Most of the population became reliant on US aid to eat, and rice supplies were kept at the minimum level needed to prevent food riots. By 1975, malnutrition was widespread and many children starved to death.12

Less than two months after the coup that brought Lon Nol to power, the US invaded Cambodia, along with ARVN forces. They did not bother to forewarn Lon Nol who found out after Richard Nixon had announced the invasion publicly.13 This invasion along US and RVN bombing and the civil war made refugees of around half of the Cambodian population.14 Lon Nol was outraged by the invasion and when later briefed by Alexander Haig (then military assistant to Kissinger) about US intentions he wept with frustration. According to Shawcross, “He wished that the Americans had blocked the communists’ escape route before attacking, instead of spreading them across Cambodia. … The Cambodian leader told Haig that there was no way his small force could stop them. … [Haig] informed Lon Nol that President Nixon intended to limit the involvement of American forces…. They would be withdrawn at the end of June. The the President hoped to introduce a program of restricted military and economic aid. As the implications of Haig’s words for the future of Cambodia became clear to Lon Nol, he began to weep. Cambodia, he said, could never defend itself.”15

As has been detailed, US actions, particularly in bombing, were directly responsible for creating the communist enemy which overthrew Lon Nol. The bombing between 1969 and 1973 took up to 150,000 lives.16 If averaged out, over 33 tons of ordnance were used to kill each Khmer Rouge insurgent.17 Despite the fact that Vietnamese pilots bombed any Cambodian they could, which aided only the Khmer Rouge, Lon Nol acceded to a US demand that he request an increase in VNAF bombing in 1971.18

By May 1972, the Lon Nol regime had control of perhaps 10 per cent of the country and continued to lose territory which was thereafter fragmented into ever smaller enclaves.19 The result was by that stage foregone, and yet the war dragged on for three years with the greater part of the 1 million casualties occurring after that point.

In 1970, when Henry Kissinger briefed Jonathan “Fred” Ladd, who was slated to conduct the war in Cambodia, he told him: “Don’t even think of victory; just keep it alive.”20

When the US Congress finally blocked aid to Cambodia and South Viet Nam, it was with the belated realisation that such aid would not give any hope of victory or improve a bargaining position. Senator Mike Mansfield spoke out, “Ultimately Cambodia cannot survive…. Additional aid means more killing, more fighting. This has got to stop sometime.”21

It was pretty clear that the US was maintaining the situation of armed conflict in order to commit genocide. This was a comprehensive act of genocide which did not merely involve the systematic killing of the target populations, it also involved every other “technique of genocide” described by Lemkin. There was systematic economic, social, cultural, political, and religious destruction. There was the systematic and deliberate ecocidal poisoning of the land and people with defoliants. There was very raw brutality. People were slaughtered by bombs, but there was also murder, rape and torture on a scale beyond imagining. In one book co-written by Nick Turse he finds that when he sets out to find the site of a massacre in Vietnam it becomes like trying to find a needle in a haystack of massacre sites.22 In his next book Kill Anything that Moves Turse tries to show that haystack for what it is. The results would be hard to believe if they were not so well documented. I cannot reduce its contents here, I can only recommend that people acquire and read the book. It is a litany of slaughter that seems almost endless and through it all the command structure and the political structure provide the framework for the personnel to commit atrocities.

MERE GOOKS

This is not just about the choice of tactics – it is also about “grand tactics”, strategy, doctrine, and indoctrination. Psychiatrist and author Robert Jay Lifton famously discussed “atrocity producing situations” as a driving factor behind US war crimes, and I believe we can now conclude these situations were deliberately created, not just because we have other evidence that atrocities were tacitly encouraged, but because the US went to great lengths to replicate these these “atrocity producing situations” in Iraq.

Why Genocide and Not War?

By the end of my honours thesis I was convinced that both the 2nd Indochina War and the “Iraq War” were “genocidal war systems”. Since then I have learnt a great deal more, and my thinking has developed a great deal more. I won’t bore you with the detail, but I came to realise the the “war system” appellation was largely redundant. Genocides are “war systems” by nature. Almost every perpetrator of genocide explains their violence as fighting war.

Genocide was a key means by which the US secured global hegemony in the post-WWII era. I learnt that Korea was also a case of US genocide. US actions there were as shocking, as deadly and as militarily nonsensical as they were in Indochina. Hundreds of thousands were massacred and hundreds of thousands incinerated. 25% of the entire population of North Korea was killed and we should not forget that many hundreds of thousands of the ostensibly allied South Koreans died at US hands or those of US commanded troops. The whole war became widely recognised as a pointless killing machine (described as “the meatgrinder”) while the US needlessly sabotaged and prolonged armistice negotiations.

16Bombing_onto_Pyongyang

I can’t explain in this space why Korea, Vietnam and Iraq posed such great threats to US imperial hegemony, but they did and the US successfully dealt with those dangers by committing genocide. These are successful uses of genocide to establish, deepen and maintain imperial hegemony, but we have wilfully blinded ourselves to their nature. Critics of US interventions have evidently been scared to entertain the notion that there was some successfully applied rationale to US behaviour. They have joined with the lovers of war, the nationalists, the racists and the fanatics in declaring over and over and over again the wrong-headedness and failures of US military endeavours. The victims of US genocide quite understandably prefer to see themselves as the plucky Davids that beat the Pentagon Goliath. These are all lies.

US forces storm into one house after another, claiming to be trying to kill flies with sledgehammers. Given that they have entirely demolished several houses and severely damaged many others; and given that they have been caught red-handed releasing flies into targeted houses; and given that they forcibly try to make people buy very expensive fly “insurance”; maybe it is time we consider that neither they, nor their sledgehammers, are concerned in any way with flies (except as a pretext).

Where people might once have been terrified that to suggest any cogent purpose to US actions for fear of giving credit to warmongers, we need not be so worried now. It is very clear that the US does not exert imperial hegemony for the sake of peace and stability, or even for the sake of the enrichment of the US and its people. They never protected us from the nefarious threat of communism and they don’t protect us from the nefarious threat of Islam. A very narrow group of imperialists who share a cohesive long-term hegemonic programme have successfully concentrated power and wealth levels of disparity akin to those in slavery-based economies. They have also created a neofeudal framework of privatised regnal rights. No doubt many of these people have noble intentions, believing that only by such ruthless action can they exert enough control to save humanity from its self-destructive impulses. Many elitists will openly express such opinions and we can certainly understand having concern over the future of the planet. But such people are, in fact, completely insane and they should be taken out of circulation and treated exactly like any other dangerous megalomaniac who believes that they are the new Napoleon. It is not the masses that are threatening the planet. It is not the masses who bring about wars. And though communal violence seems almost the epitome of the mob in action, I know of no genocide that did not result from the actions of a narrow elite.

The reason that we must view US genocides as being genocides and not wars is that we cannot ever understand the logic of their actions in any other way. People shy away from the term genocide and people react violently to what they perceive as its misuse. That indicates just how important it is. I mentioned Nick Turse’s Kill Anything that Moves which is an entire book devoted primarily to the systematic killing of non-combatants. He never uses the term “genocide”. In a work based on veteran testimony, Chris Hedges and Laila al-Arian explain that the very nature of the Iraq occupation is that of an atrocity producing situation and that US personnel have gone “from killing – the shooting of someone who [can] harm you – to murder. The war in Iraq is primarily about murder. There is very little killing.”23 They are talking about the systematic murder of civilians in small increments multiplied many times over, but they never use the term “genocide”. This despite the fact that US actions in Indochina have widely been adjudged genocidal and despite the fact that it was very strongly argued that the US and UK controlled sanctions against Iraq were genocidal. Ask yourself this: if someone was documenting the same thing being perpetrated by Sudan, or by Zimbabwe do you think the word “genocide” would be left out of such works?

Above all we must end the continuing fatuous nonsense spouted by security geeks (including high ranking military and civilian personnel) who seem to believe every exaggerated claim about threats from the Cubans, the Iranians, the Soviets, Al Qaeda in the Falklands (AQIF) or whomever. The morons with their clichés about “fighting the last war” will never ever tire of telling us how the US just doesn’t know how to do counterinsurgency. Really? The question must be, then how did they manage to remain so bad at counterinsurgency when they have spent more person hours on counterinsurgency and counter-guerilla warfare that all other states throughout the entirety of humanity added together? (I could list a few examples here starting with the Indian Wars, mentioning 200 years of interventions in the Western hemisphere, Cuba, Philippines, Pacific War, Korea and Indochina. Then there is also the institutional knowledge built and disseminated by “security co-operation”. Moreover, the US is trains many of the rest of the world’s military leaders to conduct counterinsurgency at Fort Benning).

The point is that you can’t understand what the US does through the lens of war. It is very satisfying, no doubt, for young liberal reporters to outsmart generals (who clearly have no idea how to fight wars because they are just stupid Republicans), but it is seriously delusional. There is an instant exculpation given when these genocides are misrepresented as wars. It is very, very important for perpetrators of aggression or genocide (or both) to conceal their intentionality. The UK government and Tony Blair, in particular, showed far more concern with convincing people that they themselves believed in their fictitious casus belli, than with convincing people that Iraq really did have pose a threat. All of the British media seemed to echo the mantra that you might not agree with Blair but, “no one can doubt his sincerity”. So for moral reasons, in order to end the impunity of the worlds worst war criminals, as well as for intellectual reasons we must grasp the nettle and begin using the term genocide.

Textbook Cases

There are many problematic areas in the subject of genocide. Sometimes it is hard to tell when war ends and genocide begins. It can be hard to tell where state repression becomes persecution and when persecution becomes genocide. Were not the Nuremburg Laws an epitome of what we now call apartheid? Is apartheid a form of slow genocide? Is there structural genocide? Should something only be called genocide if there are mass fatalities?

These are all important considerations and questions, but none of them are relevant here. The genocides I have referenced are absolute textbook cases of genocide. It is impossible to create a coherent and rational definition of the term “genocide” which does not include these genocides.

These genocides were more demonstrably genocidal in nature than the Armenian Holocaust. We should always remember that for the Turkish government, and for most Turks, there was no such thing as a genocide of Armenians. In their own eyes they were fighting a war against Armenian insurgents. Sound familiar?

1In Orwell’s allegory the ‘Party’ represented the ‘educated’ sector of society – people such as the central character Winston Smith, who worked as a journalist.

2George Orwell, Nineteen Eighty-Four. London: Penguin, 1983.

3Jeremy Scahill, Blackwater: The Rise of the World’s Most Powerful Mercenary Army, London: Serpent’s Tail, 2007, p 350.

4Hy V. Luong, ‘Postwar Vietnamese Society: An Overview of Transformational Dynamic’ in Hy V. Luong (ed.), Postwar Vietnam: Dynamics of a Transforming Society. Oxford: Rowman and Littlefield, 2003, pp 12, 14.

5Nicholas Minot; Francesco Goletti, ‘Export Liberalization and Household Welfare: The Case of Rice in Vietnam’ in American Journal of Agricultural Economics, Vol. 80, No. 4. (Nov., 1998), p 743. Minot and Goletti actually (to their own evident surprise) projected a slight overall drop in poverty, but they do so on the basis of changes in real income which do not take into account that rural persons are better able to acquire food without income expenditure. They also slightly underestimate the level of urbanisation – they use the 1990 figure of 20 per cent, when by the time of their writing the figure was over 23 per cent (Michael DiGregorio, A. Terry Rambo, Masayuki Yanagisawa, ‘Clean, Green, and Beautiful: Environment and Development under the Renovation Economy’ in Hy V. Luong (ed.), Postwar Vietnam: Dynamics of a Transforming Society. Oxford: Rowman and Littlefield, 2003, p 189.) and do not account for future urbanisation. Michel Chossudovsky suggests that the Vietnamese did, in the actual event, become considerably poorer (Michel Chossudovsky, The Globalisation of Poverty and the New World Order. Shanty Bay, Ontario: Global Outlook, 2003, p 168).

6Marc Jason Gilbert, “Introduction”, in Marc Jason Gilbert (ed), Why the North Won the Vietnam War. New York: Palgrave, 2002, p 26.

7Rethinking Camelot: JFK, the Vietnam War, and US Political Culture. Boston: South End Press, 1993, p 30.

8David Keen, Endless War? Hidden functions of the ‘War on Terror’. London, Ann Arbor: Pluto Press, 2006, p 51.

9Record, “How America’s Military Performance…”, in Gilbert (ed.), Why the North Won the Vietnam War, p 117.

10Harry G. Summers Jr., On Strategy: A critical analysis of the Vietnam War. New York: Presidio Press, 1995 (1982), p 103.

11William Shawcross, Sideshow: Kissinger, Nixon and the Destruction of Cambodia. London: Fontana, 1980 (1979), p 220.

12Ibid, pp 317-9.

13Ibid, p 149.

14Sorpong Peou, Intervention & Change in Cambodia: Towards Democracy? Singapore: Institute of Southeast Asian Studies, 2000, p 127.

15Shawcross, Sideshow, p 163.

16Ben Kiernan, The Pol Pot Regime: Race, Power, and Genocide in Cambodia under the Khmer Rouge. New Haven and London: Yale University Press, 1996, p 24.

17Ibid, p 19.

18Shawcross, Sideshow, p 186.

19Ibid, pp 254-5.

20Ibid, p 169.

21Nigel Cawthorne, Vietnam: A War Lost and Won. London: Arcturus Publishing, 2003, p 213; Westmoreland, ‘A Look Back’.

22Deborah Nelson, The War Behind Me: Vietnam Veterans Confront the Truth about U.S. War Crimes, New York: Basic Books, 2008, p 127.

23Chris Hedges and Laila Al-Arian, Collateral Damage: America’s War against Iraqi Civilians, New York: Nation Books, 2008, p xiii.

First Lecture

Standard

So anyway, some time ago I recorded a first bumper sized audioblog/podcast/lecture thingy. I used Audacity, a free open-source audio editor. This was the first time I’d used the software, my net previous experience being a little bit of mucking around with SoundForge about 15 years ago. I recorded the lecture. It took quite a while, but I only got it into a fairly raw form. I planned to do more, but I kept having technical difficulties. Nearly 90 minutes of multi-track high bit-rate audio turned out to be a bit much for my poor wee laptop to handle. A month later I was just about to trash the whole thing, and maybe start again another time. Then I thought, bugger it, I’ve done this much, I might as well put it out there so here it is.

Yes, it is imperfect. No, I am not a fluent or eloquent lecturer, but I hope to improve. Yes, it may be difficult to understand what I’m getting at, however I’m not sure that that is even a flaw. If it was simple to follow what I was saying it would indicate that my words are already familiar in some sense, and that I was conveying nothing truly unknown to the listener. This is a long lecture, full of all sorts of stuff that may be interesting or moving. My ultimate intent is to convey an analytical idiom which will render transparent the strategies behind the most fateful and monstrous acts of our time, but it is enough at this point to understand the context of suffering, of duplicity, of callousness, of humanity, and that thing which ironically we refer to as ‘inhumanity’.

BEFORE YOU START

As yet, I don’t have a projected structure for a lecture series, however I do want these ‘podcasts’, or whatever, to have a lecturish feel and to be a way of moving towards a structured series with a central thesis. To this end I have decided to have a ‘set text’ for each lecture. I am not, of course, suggesting that you should ‘read’ a text, canonical or otherwise, and then I will explain how you should interpret it. Rather, I think that having a text which is ‘read’ in advance of a lecture immediately activates the engagement of the listener. You can’t ‘read’ a text without some implicit analysis. One makes judgements on meaning and significance. If the text is relevant to the lecture, then you enter into a heightened level of engagement wherein the lecturer’s contentions are not merely passively accepted or rejected but become subjected to the faceted multivalent impressionistic judgements which our brains are so good at, and which partially compensate the limits of language.

The text, a moving speech by S. Brian Willson, is one I chose to set a tone. It is the first 15 minutes that concern this lecture most of all – an eyewitness account of the just how bad US actions in South Vietnam could be; the consequences and the callous cruelty that lay behind them. I feel I must emphasis that there is no violent obsenity that Westerners are somehow unable or even less likely to do than other peoples. Again and again I come across instances where those who witness Western brutality, even first-hand, still must construct in their minds some sense in which the brutality is essentially un-Western. Yes we are civilised, but civilised people are just as capable of dashing a baby’s brains out against a wall as barbarians are – you may not believe that at this point, but it is true. In Vietnam a veteran of the Korean War told Philip Caputo: ‘I saw men sight their rifles in by shooting at Korean farmers. Before you leave here, sir, you’re going to learn that one of the most brutal things in the world is your average nineteen-year-old American boy.’i It is impossible to proceed properly while clinging on to old delusions. Even our treasured ‘liberal values’, on proper examination, incorporate: advocacy of mass murder; authoritarianism [yes I do mean that there is a ‘liberal authoritarianism’]; racial and ethnic hatred; and rabid fanaticism.

THE SET TEXT:  Brian Willson’s speech

THE LECTURE ITSELF: Soundcloud or A-Infos Radio Project

In this lecture I introduce mself and introduce the thesis that major US interventions in Korea, Indochina and Iraq are best considered as genocide. Leaving aside, for this lecture, a precise (or even imprecise) definition of genocide, I use, as an expedience, the deliberate systematic mass killing of civilians as being consonant with the concept of genocide. I discuss the systematic mass-killing of civilians by the US in the Phillippines; Korea; Indochina; and, perhaps most surprisingly to some, in the latter stages of World War II.

Other Links:

Brian Willson’s webpage.

Brian Willson’s autobiography: Blood on the Tracks.

Mountaineater (opening music): Soundcloud;  Facebook; MySpace.  “If you thought HDU were capable of wreaking sonic destruction, this trio will leave you gasping” Real Groove

David Rovics (“Who Would Jesus Bomb”): davidrovics.com; lastFM; MySpace; Soundcloud. “If the great Phil Ochs were to rise from the dead today, he would probably be hailed as the new David Rovics.” Andy Kershaw, BBC; “David Rovics is the musical version of Democracy Now!” Amy Goodman, Pacifica.

FEEDBACK RULES

I welcome feedback. I need feedback. But allow me to clear on thing up right now:

characterising US interventions as genocide is not a political stance and is not something I just made up on a whim.

Yes, I do have political leanings and they do influence my judgement, and I would be grateful to anyone who indicated to me any instance where my political or moral stance had caused partiality in intellectual judgement by, for instance, not giving enough credence or weight to claims made by those whose politics I dislike. Politically, morally and ethically I am opposed to imperialism and military aggression and that interest was what led me first to employ genocide as an analytical characterisation (as is explained in the introductory lecture). If, however, I was writing or speaking purely in the interests of my political beliefs I would address all sorts of things, but probably just avoid the issue of genocide the way most anti-imperialists do.

I apply the term genocide because it is the appropriate term… the appropriate term… for US interventions in Korea, Iraq, and Indochina (no doubt there are other instances, such as Afghanistan, but I cannot comment with authority). If you want to disagree you had better be prepared with a knowledge of the nature of those interventions, a knowledge of the concept of genocide, and a knowledge of other instances of genocide. If you are going to deny US genocides please do not do so in exactly the same terms which others use to deny the Holocaust or other genocides. Likewise, even if you have a PhD, even if you have tenure, do not assume that you have superior knowledge on a subject you have never studied. I realise that in some people’s worldview I must be wrong a priori because my claim is so wildly opposed to the broad accepted consensus view among the intellectual classes. It is a point which makes me somewhat bitter so I will simply confine myself to stating that a trust in orthodoxy is what transforms some of the most potentially useful and incisive intellects into the greatest pack of useless idiots on the face of the planet.

iPhilip Caputo, A Rumour of War, London: Arrow, 1978, p 137.