Today, those who count themselves Deaf often wear a blue ribbon because that is what the Nazis made the deaf wear. At a formal blue ribbon ceremony in Australia in 1999, seven Deaf narrators carrying candles spoke of their culture, their history, and their survival as a community. “We remember those Deaf people who were victims of Oralism in their education, denied their sign languages and Deaf teachers.” And, he went on, “we remember the constant attempts either to eliminate us or to prevent us from being born, by not allowing Deaf people to marry each other, through enforced sterilisation.” At a recent Deaf convention in the United Kingdom, Lane told his British audience that speech therapists and hearing-aid manufacturers in the United States have coalesced into a powerful lobby to grind the deaf minority down. Paddy Ladd, an equally impassioned British professor who is himself deaf, praises the nineteenth-century deaf French scholar Ferdinand Berthier, whose attempts to build an international deaf community, Ladd says, were thwarted by oral imperialists. There was an earlier, happier time, even a golden age, so Deaf history has it, when a venerable French priest set up a school for deaf children in the second half of the eighteenth century and understood that they must have their own sign language. Unfortunately, for the Deaf activists, the record shows that he intended signing to be not an end in itself but a stage on the way to teaching his pupils to lip-read and perhaps even speak.
Lost golden ages can be very effective tools for motivating people in the present. “Unity was and is the destiny of Italy,” Giuseppe Mazzini, the great nineteenth-century Italian nationalist, urged the divided peninsula. “The civil primacy, twice exercised by Italy—through the arms of the Caesars and the voice of the Popes—is destined to be held a third time by the people of Italy—the nation.” Mazzini was also a liberal who believed that a world filled by self-governing peoples would be a happy, democratic, and peaceful one, yet there was an ominous tone to his exhortations: “They who were unable forty years ago to perceive the signs of progress towards unity made in the successive periods of Italian life, were simply blind to the light of History. But should any in the face of the actual glorious manifestation of our people, endeavour to lead them back to ideas of confederations, and independent provincial liberty, they would deserve to be branded as traitors to their country.” A great past can be a promise, but it can also be a terrible burden. Mussolini promised the Italians a second Roman Empire and led them to disaster in World War II.
Greek nationalists in the early nineteenth century, and their supporters in Europe, took it for granted that they were freeing the heirs of classical Greek civilization from the Ottoman Empire. Surely history would grant them a second chance. Greek scholars wrote books showing that there was a direct line from the classical world to the modern. (The four centuries of Ottoman rule were largely overlooked.) Foreign scholars who suggested that such a view was too simplistic were pilloried or ignored. Written Greek was modeled on the classical, and so generations of schoolchildren struggled with a language which was very different from the one they spoke. It was only in 1976 that the government finally conceded and made modern Greek the official language. More dangerously, the past held the promise of a reborn Greek empire. Eleuthérios Venizélos, the leading Greek statesman at the time of World War I, once gathered his friends around a map and drew the outlines of ancient Greece, at the height of its influence, across the modern borders. His outline included most of modern Turkey, a good part of Albania, and most of the islands of the eastern Mediterranean. (He could also have included parts of Italy, but did not.) Under the influence of that great (megali) idea, he sent Greek soldiers to Asia Minor in 1919 to stake out Greece’s claims. The result was a catastrophe for the Greek armies and for all those innocent Greeks who had lived for generations in what became modern Turkey. As the resurgent Turkish armies under Kemal Atatürk pressed the Greek forces back, hundreds of thousands of bewildered refugees, many of whom barely knew Greek, followed them. In turn, huge numbers of Turks, many distinguished from their Greek neighbors only by their religion, abandoned their homes and villages for Turkey. The events of those years have in turn become part of history and have poisoned relations between Greece and Turkey up to the present.
Ideologies call on history as well, but in their hands the past becomes a prophecy. The faithful may have suffered, and may be suffering still, but history is moving toward a preordained end. Whether secular like Marxism or Fascism, or religious like the fundamentalisms of various faiths, the story they tell is at once breathtakingly simple and all-encompassing Every event is fitted into the grand account and all is explained. The writer Arthur Koestler remembered the great relief and delight he felt when he discovered Marxism in the troubled years when the Weimar Republic was failing and the Nazis were reaching out for power. Past, present, and future all became comprehensible: “The new light seems to pour from all directions across the skull; the whole universe falls into pattern like the stray pieces of a jigsaw puzzle assembled at one stroke.”
Karl Marx believed that he had discovered that history had laws just as science does and that these showed a Communist future was bound to come. History had started with primitive communism, an idyllic world of hunters and gatherers where there was no private property but everyone shared everything according to need. The end of history, Marx promised, was a similar society but this time, thanks to new and improved types of production, a much more prosperous one. Fascism, like Communism, saw itself as facing the future, but it, too, called on old emotions and memories. The Nazis made much of ancient myths and legends and of historical figures such as Frederick the Great; Frederick Barbarossa, who was crowned German king in the twelfth century; and the contemporaneous Teutonic Knights, whose crusades included not only the Holy Land but also much of the Baltic. These were all supposed to show the genius and continuity of the German race—and the need for it to resume its onward march. “We take up where we left off six hundred years ago,” wrote Hitler in Mein Kampf. “We stop the endless German movements to the south and the west, and turn our gaze towards the land in the east.” Religious fundamentalists, of course, do much the same as they summon believers back to the “true” religion as it first was after the divine revelations. They, too, paint a golden age when all the faithful lived in harmony, obeying the laws they had been given. Muslim fundamentalists, for example, want to revive the caliphate and bring in sharia law (although deciding which of the several schools of sharia may be difficult).
Setbacks and defeats become parts of such stories, rather than challenges to their truth. If the faithful have suffered, that is because of the plots and conspiracies of their enemies. For Hitler, of course, that meant the Jews. They had started World War I and created the Bolshevik Revolution, and they had ensured that Germany suffered under the Treaty of Versailles. He had warned them, Hitler said repeatedly, that if they dared to start another war, he would destroy them, “the vermin of Europe.” World War II was the fault of the Jews, and the time had come to deal with them once and for all. If any one person was responsible for that war, it was Hitler himself, but logic and reason do not enter into closed systems of viewing the world. In 1991, the American televangelist Pat Robertson warned that Bush Sr.’s victory over Iraq was not what it appeared. It was paving the way not for peace but for the triumph of evil. It was all so clear to Robertson. Ever since the Bolshevik Revolution of 1917, a secret conspiracy had been pushing the world toward socialism and the triumph of the Antichrist. The European Union was clearly part of the plot and so was the United Nations. The Gulf War and the missiles that Saddam Hussein had fired on Israel were yet more steps toward the final reckoning.
Remembering the evils of the past helps to sustain the faithful. Yes, the present may look dark, but that, too, is part of the story before the triumph of the faithful and paradise comes on earth or in heaven. A few weeks after September 11, 2001, Osama bin Laden released a tape in which he exulted about the destruction of the World Trade Center towers: “Our Islamic nation has been tastin
g the same for more than eighty years, of humiliation and disgrace, its sons killed and their blood spilled, its sanctities desecrated.” Few people in the West knew that for him, Muslim degradation had started in the modern age with the abolition of the caliphate. In 1924, in a move which caused little comment in the West, Atatürk, the founder of a new and secular Turkey, had abolished that last office held by the deposed Ottoman sultans. As caliphs, they had claimed spiritual leadership of the world’s Muslims. The last one, a gentle poet, had gone quietly into exile. For many Muslims, from India to the Middle East, the abolition was a blow to their dream of a united Muslim world governed according to God’s laws. For bin Laden and those who thought like him, disunity among Muslims had allowed Western powers to push the Middle East around; to take its oil and, with the establishment of Israel, its land; to corrupt its leaders; and to lead ordinary Muslims astray. The Saudi rulers had committed the ultimate sin of allowing the United States to bring its troops onto the holy land where Muslims had their most sacred sites. Bin Laden’s history includes much more than the past eighty years. The Crusades, the defeat of the Moors in Spain, Western imperialism in the nineteenth century, and the evils of the twentieth all add up to a dark tale of Muslim humiliation and suffering. Such history keeps followers angry and motivated and attracts new recruits.
While most of us do not take such a simple view of the world, we nevertheless find history can be useful to justify what we are doing in the present. In 2007, Canada’s prime minister, Stephen Harper, paid a visit to France for the re-dedication of the Vimy Ridge war memorial to the many Canadian soldiers who had died there in 1917. Canadians were uneasy with his government’s support for the Bush war on terror and with the mounting losses being suffered by Canadian troops in Afghanistan. Harper had already made it clear where he stood: Canada’s interest lay in backing Washington on virtually every major international issue, and he intended to keep Canadian forces in Afghanistan for the foreseeable future. In his speech he underlined how the capture of Vimy Ridge was a triumph for Canadian forces and stressed that it was a great moment in the creation of the Canadian nation. “Every nation has a creation story to tell,” he said. “The First World War and the battle of Vimy Ridge are central to the story of our country.” Canadians had paid a heavy price for that victory. In an unfortunate choice of words, which left his meaning hovering uneasily between praise and condemnation, he told the living that they had an obligation to remember the “enormity” of that sacrifice and the “enormity” of their own duty, which was “to follow their example and to love our country and defend its freedom for ever.” And he urged his audience, both there and the much larger one in Canada, to listen to the voices of the dead. “We may hear them say softly: I love my family, I love my comrades, I love my country, and I will defend their freedom to the end.”
In Canada not everyone will agree with Harper’s interpretation of what Vimy means for today. We have a multiplicity of views about the past and its significance for the present. In China, by contrast, the Communist Party does its best to ensure that the public gets only one version of history. When my book on Nixon’s trip to China in 1972 came out, Chinese publishers showed an interest in translating it. There would, however, have to be a few small changes. Mention of the Cultural Revolution and of Mao’s often scandalous private life would have to go. (The book has not been published in China.) Although the Communist Party has repudiated most of Mao’s policies, it still holds him up as the father of the Communist Revolution. To question him would be to undermine the Party’s own authority to rule China.
Authoritarian regimes also find a judicious use of the past a useful means of social control. In the 1990s, when the Chinese Communist Party grew concerned about the waning of Communist ideology and the demands for greater democracy, which had led to the demonstrations in Tiananmen Square in 1989, they called in Chinese history. In 1994, a member of the politburo, the central body of the Party, attended a memorial for the Yellow Emperor, a probably mythical figure from five thousand years ago who was said to be the father of all ethnic Chinese. It looked suspiciously like ancestor worship, one of the many traditional practices the Communists had condemned. The following year the authorities allowed a major conference on Confucius. Twenty years earlier, under the approving eyes of Mao, Red Guards had burned the great Confucian classics and done their best to destroy the sage’s tomb. The Party also sponsored a major campaign for Patriotic Education, which emphasized, as the official directive put it, “the Chinese people’s patriotism and brave patriotic deeds.” The Great Wall, which had in previous decades been condemned for its cost in ordinary Chinese lives, now became the symbol of the Chinese will to survive and triumph. Very little was said about the joys of socialism, but China’s past achievements were neatly linked to Communist Party rule: “Patriotism is a historical concept, which has different specific connotations in different stages and periods of social development. In contemporary China, patriotism is in essence identical to socialism.” In other words, being loyal to China means being loyal to the Party. Chinese history was presented as the story of the centuries-old struggle of the Chinese people to unite and to progress in the face of determined interference and oppression from outside. China’s failure to get the 2000 Olympic Games, the Opium Wars of the early nineteenth century, foreigners condemning the brutal crackdown in Tiananmen Square, and the Japanese invasion in the twentieth century were all wrapped up into one uninterrupted imperialist design to destroy the Chinese nation.
It is all too easy to rummage through the past and find nothing but a list of grievances, and many countries and peoples have done it. In the 1970s, Latin American nationalists blamed all their present problems on colonialism. The Chinese dwell on their Century of Humiliation and the ills they suffered at the hands of the imperialists. When the new state of Yugoslavia was formed after World War I, Serbs and Croats remembered quite different histories. Where the Serbs saw themselves as liberating their fellow southern Slavs, the Croats’ history was rather one where they had been dragged unwillingly into a Serb-dominated country and denied a fair share in their own government.
French-Canadian nationalists have depicted a past in which the conquest by the British in 1763 led to two and a half centuries of humiliation. They play down or ignore the many and repeated examples of cooperation and friendship between French and English Canadians. French Canadians—innocent, benevolent, communitarian, and tolerant of others—are the heroes of the story; the English—cold-hearted, passionless, and moneygrubbing—the villains. Esther Delisle, a Quebec historian, has run into trouble by attempting to show some ambiguities in that picture. She argues that Abbé Lionel Groulx, the renowned scholar and teacher, has become an icon to French-Canadian nationalists who manage, however, to overlook his anti-Semitism. While the nationalists stress the wrongs done to Quebec in the conscription crises of the two world wars, she points out that they fail to deal with the fact that in Quebec during World War II, there was considerable sympathy for the pro-Nazi Vichy government of France. As recent works on Pierre Trudeau confirm, he, like other members of the young French elite, carried on his life and career between 1939 and 1945 without paying much attention to what was going on in the world. “Reading the memoirs,” writes Delisle, “of Pierre Elliott Trudeau, Gérard Pelletier and Gérard Filion, among other French Canadians promised to prestigious careers, one could conclude that they saw nothing, heard nothing, and said nothing at the time, and that they were only interested in (and marginally, at that) the struggle against conscription … There is more to the silence and lies than a simple narcissistic scratch. There is the need to hide positions which the Allied victory made unspeakable. These men would have to forget, and make others forget, their attraction to the siren songs of fascism and dictatorship in the worst cases, and in the best, their lack of opposition to them.”
Stories of past glories or of past wrongs are useful tools in the present, but they, too, often come at the cost of abusing history.
History is also abused when people try to ignore or even suppress evidence that might challenge their preferred view of the past. In Japan at present, the nationalist right is furious with archaeologists who are going to examine some of the scattered tombs where generations of the Japanese royal family are buried. Scholars have been asking for years for the right to investigate the sites, some of which go back to the third or fourth century. The nationalist fury grows out of their belief that the emperor is sacred and is, moreover, descended in an unbroken line from the sun. Japan, in the nationalist view, is a “divine land.” The more prosaic explanation is that the royal family came originally from China or Korea; even if that is not true, it is probable that there was a good deal of intermarriage between Japan and the mainland so that the imperial family’s bloodline may contain non-Japanese genes. If the investigations find evidence to confirm that hypothesis, a key part of the nationalists’ mythology is destroyed.
The treatment of the sites has fluctuated with prevailing political currents. While the emperors were mere figureheads, most of the sites were neglected. With the Meiji Restoration in the second half of the nineteenth century, when Japan began its great national project of rapid modernization, the emperor served as a convenient symbol of the national will, and a nationalist cult grew up around him. When suspected imperial tombs were discovered, the government bought the land and moved its owners away. No excavations were allowed until Japan’s defeat in 1945. The American occupiers embarked on an ambitious program to remake Japanese society, and that included rewriting Japan’s history. In theory, the ban on excavations of the imperial tombs was lifted, and indeed a number of discoveries were made which pointed to the extensive influence from both China and Korea on early Japanese culture. Access remains difficult, however, because the Imperial Household Agency, which runs the imperial properties, continues to insist that the sites are religious and that the spirits of the emperors’ ancestors ought not to be disturbed. Archaeologists continue to demand that the agency allow fuller access. Several have received death threats from extreme nationalist groups.
Dangerous Games: The Uses and Abuses of History Page 6