Antisemitism: Part One of the Origins of Totalitarianism

by Hannah Arendt

  Since, however, race-thinking did exist, it proved to be a powerful help to racism. The very existence of an opinion which could boast of a certain tradition served to hide the destructive forces of the new doctrine which, without this appearance of national respectability or the seeming sanction of tradition, might have disclosed its utter incompatibility with all Western political and moral standards of the past, even before it was allowed to destroy the comity of European nations.

  CHAPTER SEVEN

  Race and Bureaucracy

  TWO NEW DEVICES for political organization and rule over foreign peoples were discovered during the first decades of imperialism. One was race as a principle of the body politic, and the other bureaucracy as a principle of foreign domination. Without race as a substitute for the nation, the scramble for Africa and the investment fever might well have remained the purposeless “dance of death and trade” (Joseph Conrad)’of all gold rushes. Without bureaucracy as a substitute for government, the British possession of India might well have been left to the recklessness of the “breakers of law in India” (Burke) without changing the political climate of an entire era.

  Both discoveries were actually made on the Dark Continent. Race was the emergency explanation of human beings whom no European or civilized man could understand and whose humanity so frightened and humiliated the immigrants that they no longer cared to belong to the same human species. Race was the Boers’ answer to the overwhelming monstrosity of Africa—a whole continent populated and overpopulated by savages—an explanation of the madness which grasped and illuminated them like “a flash of lightning in a serene sky: ‘Exterminate all the brutes.’”1 This answer resulted in the most terrible massacres in recent history, the Boers’ extermination of Hottentot tribes, the wild murdering by Carl Peters in German Southeast Africa, the decimation of the peaceful Congo population—from 20 to 40 million reduced to 8 million people; and finally, perhaps worst of all, it resulted in the triumphant introduction of such means of pacification into ordinary, respectable foreign policies. What head of a civilized state would ever before have uttered the exhortation of William II to a German expeditionary contingent fighting the Boxer insurrection in 1900: “Just as the Huns a thousand years ago, under the leadership of Attila, gained a reputation by virtue of which they still live in history, so may the German name become known in such a manner in China that no Chinese will ever again dare to look askance at a German.”2

  While race, whether as a home-grown ideology in Europe or an emergency explanation for shattering experiences, has always attracted the worst elements in Western civilization, bureaucracy was discovered by and first attracted the best, and sometimes even the most clear-sighted, strata of the European intelligentsia. The administrator who ruled by reports3 and decrees in more hostile secrecy than any oriental despot grew out of a tradition of military discipline in the midst of ruthless and lawless men; for a long time he had lived by the honest, earnest boyhood ideals of a modern knight in shining armor sent to protect helpless and primitive people. And he fulfilled this task, for better or worse, as long as he moved in a world dominated by the old “trinity—war, trade and piracy” (Goethe), and not in a complicated game of far-reaching investment policies which demanded the domination of one people, not as before for the sake of its own riches, but for the sake of another country’s wealth. Bureaucracy was the organization of the great game of expansion in which every area was considered a stepping-stone to further involvements and every people an instrument for further conquest.

  Although in the end racism and bureaucracy proved to be interrelated in many ways, they were discovered and developed independently. No one who in one way or the other was implicated in their perfection ever came to realize the full range of potentialities of power accumulation and destruction that this combination alone provided. Lord Cromer, who in Egypt changed from an ordinary British charge d’affaires into an imperialist bureaucrat, would no more have dreamed of combining administration with massacre (“administrative massacres” as Carthill bluntly put it forty years later), than the race fanatics of South Africa thought of organizing massacres for the purpose of establishing a circumscribed, rational political community (as the Nazis did in the extermination camps).

  I: The Phantom World of the Dark Continent

  UP TO THE END of the last century, the colonial enterprises of the seafaring European peoples produced two outstanding forms of achievement: in recently discovered and sparsely populated territories, the founding of new settlements which adopted the legal and political institutions of the mother country; and in well-known though exotic countries in the midst of foreign peoples, the establishment of maritime and trade stations whose only function was to facilitate the never very peaceful exchange of the treasures of the world. Colonization took place in America and Australia, the two continents that, without a culture and a history of their own, had fallen into the hands of Europeans. Trade stations were characteristic of Asia where for centuries Europeans had shown no ambition for permanent rule or intentions of conquest, decimation of the native population, and permanent settlement.4 Both forms of overseas enterprise evolved in a long steady process which extended over almost four centuries, during which the settlements gradually achieved independence, and the possession of trade stations shifted among the nations according to their relative weakness or strength in Europe.

  The only continent Europe had not touched in the course of its colonial history was the Dark Continent of Africa. Its northern shores, populated by Arabic peoples and tribes, were well known and had belonged to the European sphere of influence in one way or another since the days of antiquity. Too well populated to attract settlers, and too poor to be exploited, these regions suffered all kinds of foreign rule and anarchic neglect, but oddly enough never—after the decline of the Egyptian Empire and the destruction of Carthage—achieved authentic independence and reliable political organization. European countries tried time and again, it is true, to reach beyond the Mediterranean to impose their rule on Arabic lands and their Christianity on Moslem peoples, but they never attempted to treat North African territories like overseas possessions. On the contrary, they frequently aspired to incorporate them into the respective mother country. This age-old tradition, still followed in recent times by Italy and France, was broken in the eighties when England went into Egypt to protect the Suez Canal without any intention either of conquest or incorporation. The point is not that Egypt was wronged but that England (a nation that did not lie on the shores of the Mediterranean) could not possibly have been interested in Egypt as such, but needed her only because there were treasures in India.

  While imperialism changed Egypt from a country occasionally coveted for her own sake into a military station for India and a stepping-stone for further expansion, the exact opposite happened to South Africa. Since the seventeenth century, the significance of the Cape of Good Hope had depended upon India, the center of colonial wealth; any nation that established trade stations there needed a maritime station on the Cape, which was then abandoned when trade in India was liquidated. At the end of the eighteenth century, the British East India Company defeated Portugal, Holland, and France and won a trade monopoly in India; the occupation of South Africa followed as a matter of course. If imperialism had simply continued the old trends of colonial trade (which is so frequently mistaken for imperialism), England would have liquidated her position in South Africa with the opening of the Suez Canal in 1869.5 Although today South Africa belongs to the Commonwealth, it was always different from the other dominions; fertility and sparseness of population, the main prerequisites for definite settlement, were lacking, and a single effort to settle 5,000 unemployed Englishmen at the beginning of the nineteenth century proved a failure. Not only did the streams of emigrants from the British Isles consistently avoid South Africa throughout the nineteenth century, but South Africa is the only dominion from which a steady stream of emigrants has gone back to England in recent times.6 South Afr
ica, which became the “culture-bed of Imperialism” (Damce), was never claimed by England’s most radical defenders of “Saxondom” and it did not figure in the visions of her most romantic dreamers of an Asiatic Empire. This in itself shows how small the real influence of pre-imperialist colonial enterprise and overseas settlement was on the development of imperialism itself. If the Cape colony had remained within the framework of pre-imperialist policies, it would have been abandoned at the exact moment when it actually became all-important.

  Although the discoveries of gold mines and diamond fields in the seventies and eighties would have had little consequence in themselves if they had not accidentally acted as a catalytic agent for imperialist forces, it remains remarkable that the imperialists’ claim to have found a permanent solution to the problem of superfluity was initially motivated by a rush for the most superfluous raw material on earth. Gold hardly has a place in human production and is of no importance compared with iron, coal, oil, and rubber; instead, it is the most ancient symbol of mere wealth. In its uselessness in industrial production it bears an ironical resemblance to the superfluous money that financed the digging of gold and to the superfluous men who did the digging. To the imperialists’ pretense of having discovered a permanent savior for a decadent society and antiquated political organization, it added its own pretense of apparently eternal stability and independence of all functional determinants. It was significant that a society about to part with all traditional absolute values began to look for an absolute value in the world of economics where, indeed, such a thing does not and cannot exist, since everything is functional by definition. This delusion of an absolute value has made the production of gold since ancient times the business of adventurers, gamblers, criminals, of elements outside the pale of normal, sane society. The new turn in the South African gold rush was that here the luck-hunters were not distinctly outside civilized society but, on the contrary, very clearly a by-product of this society, an inevitable residue of the capitalist system and even the representatives of an economy that relentlessly produced a superfluity of men and capital.

  The superfluous men, “the Bohemians of the four continents”7 who came rushing down to the Cape, still had much in common with the old adventurers. They too felt “Ship me somewheres east of Suez where the best is like the worst, / Where there aren’t no Ten Commandments, an’ a man can raise a thirst.” The difference was not their morality or immorality, but rather that the decision to join this crowd “of all nations and colors”8 was no longer up to them; that they had not stepped out of society but had been spat out by it; that they were not enterprising beyond the permitted limits of civilization but simply victims without use or function. Their only choice had been a negative one, a decision against the workers’ movements, in which the best of the superfluous men or of those who were threatened with superfluity established a kind of countersociety through which men could find their way back into a human world of fellowship and purpose. They were nothing of their own making, they were like living symbols of what had happened to them, living abstractions and witnesses of the absurdity of human institutions. They were not individuals like the old adventurers, they were the shadows of events with which they had nothing to do.

  Like Mr. Kurtz in Conrad’s “Heart of Darkness,” they were “hollow to the core,” “reckless without hardihood, greedy without audacity and cruel without courage.” They believed in nothing and “could get (themselves) to believe anything—anything.” Expelled from a world with accepted social values, they had been thrown back upon themselves and still had nothing to fall back upon except, here and there, a streak of talent which made them as dangerous as Kurtz if they were ever allowed to return to their homelands. For the only talent that could possibly burgeon in their hollow souls was the gift of fascination which makes a “splendid leader of an extreme party.” The more gifted were walking incarnations of resentment like the German Carl Peters (possibly the model for Kurtz), who openly admitted that he “was fed up with being counted among the pariahs and wanted to belong to a master race.”9 But gifted or not, they were all “game for anything from pitch and toss to wilful murder” and to them their fellow-men were “no more one way or another than that fly there.” Thus they brought with them, or they learned quickly, the code of manners which befitted the coming type of murderer to whom the only unforgivable sin is to lose his temper.

  There were, to be sure, authentic gentlemen among them, like Mr. Jones of Conrad’s Victory, who out of boredom were willing to pay any price to inhabit the “world of hazard and adventure,” or like Mr. Heyst, who was drunk with contempt for everything human until he drifted “like a detached leaf ...without ever catching on to anything.” They were irresistibly attracted by a world where everything was a joke, which could teach them “the Great Joke” that is “the mastery of despair.” The perfect gentleman and the perfect scoundrel came to know each other well in the “great wild jungle without law,” and they found themselves “well-matched in their enormous dissimilarity, identical souls in different disguises.” We have seen the behavior of high society during the Dreyfus Affair and watched Disraeli discover the social relationship between vice and crime; here, too, we have essentially the same story of high society falling in love with its own underworld, and of the criminal feeling elevated when by civilized coldness, the avoidance of “unnecessary exertion,” and good manners he is allowed to create a vicious, refined atmosphere around his crimes. This refinement, the very contrast between the brutality of the crime and the manner of carrying it out, becomes the bridge of deep understanding between himself and the perfect gentleman. But what, after all, took decades to achieve in Europe, because of the delaying effect of social ethical values, exploded with the suddenness of a short circuit in the phantom world of colonial adventure.

  Outside all social restraint and hypocrisy, against the backdrop of native life, the gentleman and the criminal felt not only the closeness of men who share the same color of skin, but the impact of a world of infinite possibilities for crimes committed in the spirit of play, for the combination of horror and laughter, that is for the full realization of their own phantom-like existence. Native life lent these ghostlike events a seeming guarantee against all consequences because anyhow it looked to these men like a “mere play of shadows. A play of shadows, the dominant race could walk through unaffected and disregarded in the pursuit of its incomprehensible aims and needs.”

  The world of native savages was a perfect setting for men who had escaped the reality of civilization. Under a merciless sun, surrounded by an entirely hostile nature, they were confronted with human beings who, living without the future of a purpose and the past of an accomplishment, were as incomprehensible as the inmates of a madhouse. “The prehistoric man was cursing us, praying to us, welcoming us—who could tell? We were cut off from the comprehension of our surroundings; we glided past like phantoms, wondering and secretly appalled, as sane men would be, before an enthusiastic outbreak in a madhouse. We could not understand because we were too far and could not remember, because we were traveling in the night of first ages, of those ages that are gone leaving hardly a sign—and no memories. The earth seemed unearthly, ...and the men ... No, they were not inhuman. Well, you know, that was the worst of it—this suspicion of their not being inhuman. It would come slowly to one. They howled and leaped, and spun, and made horrid faces; but what thrilled you was just the thought of their humanity—like yours—the thought of your remote kinship with this wild and passionate uproar” (“Heart of Darkness”).

  It is strange that, historically speaking, the existence of “prehistoric men” had so little influence on Western man before the scramble for Africa. It is, however, a matter of record that nothing much had happened as long as savage tribes, outnumbered by European settlers, had been exterminated, as long as shiploads of Negroes were imported as slaves into the Europe-determined world of the United States, or even as long as only individuals had drifted into the inter
ior of the Dark Continent where the savages were numerous enough to constitute a world of their own, a world of folly, to which the European adventurer added the folly of the ivory hunt. Many of these adventurers had gone mad in the silent wilderness of an overpopulated continent where the presence of human beings only underlined utter solitude, and where an untouched, overwhelmingly hostile nature that nobody had ever taken the trouble to change into human landscape seemed to wait in sublime patience “for the passing away of the fantastic invasion” of man. But their madness had remained a matter of individual experience and without consequences.

  This changed with the men who arrived during the scramble for Africa. These were no longer lonely individuals; “all Europe had contributed to the making of (them).” They concentrated on the southern part of the continent where they met the Boers, a Dutch splinter group which had been almost forgotten by Europe, but which now served as a natural introduction to the challenge of new surroundings. The response of the superfluous men was largely determined by the response of the only European group that ever, though in complete isolation, had to live in a world of black savages.