Tuesday, February 21, 2012

Christopher Hitchens Strikes Out on Thomas Jefferson

One of my favorite things about early American religious history (one of my favorite topics to study) is the juxtaposition of actual history with the rhetoric of today's culture warriors who pose as historians. When pseudo-historians like David Barton or Howard Zinn present their cases to a historically illiterate public, they do so knowing that most of the resistance they will meet will come in the form of watered-down political/religious rhetoric that usually fizzles out somewhere on the never-ending highway of cable news and talk radio. And though most choose to accept the rhetoric of their chosen "team" in this never-ending culture war, I believe that it is still important to at least attempt to expose the historical faux pas wherever they may creep up. Whether it be a strange Glenn Beck rant or a Peter Lillback blunder, I believe that the "umpires" of history should call these impostors out whenever possible.

And today, I believe we have found another batter, who despite his massive swing and impressive batting average, has whiffed on a pitch that he promised to take yard. In one of his last works of mortality, Christopher Hitchens, the Late, great intellectual and atheist extraordinaire, elected to stand in the box and take a few swings at the religious legacy of one Thomas Jefferson. In his 2009 biography on Jefferson, Hitchens claimed that he wanted to present a more nuanced view of his subject than is usually found in the works of Jefferson critics and worshipers. Despite this claim, Hitchens' work quickly diverts from his supposed path of objectivity and travels head-on into an inevitable collision with modern pop-culture, thus rendering the work to be of little historical value. Aside from its strange conclusions on Jefferson's relationships with his mother and with Meriwhether Lewis, not to mention its lack of historical perspective on slavery, Indians, etc., Hitchens' book makes some astonishing claims in the very department that Hitchens loves/hates most: religion.

Right from the start, it becomes very obvious that Hitchens is attempting to "claim" Jefferson for the atheist camp more than he is trying to let Jefferson speak for himself. Hitchens somehow feels qualified to read between the lines of Jefferson's public and private declarations on religion, which affords him the ability to claim atheism where no atheism is to be had. For example, when discussing the final days of Jefferson's life, Hitchens writes:

(Pp. 182).
As his days began to wane, Jefferson more than once wrote to friends that he face the approaching end without either hope or fear. This was as much as to say, in the most unmistakable terms, that he was not a Christian. As to whether he was an atheist, we must reserve judgement if only because of the prudence he was compelled to reserve during his political life
In other words, Hitchens says, "Jefferson was probably an atheist but he couldn't admit it, due to his political duties."

And though it is true that Jefferson was far from being a Christian in any traditional way, to claim that Jefferson invoked religion purely for political reasons is reading between the lines. Virtually everything that Jefferson ever wrote on his personal religious beliefs reveal a private devotion to a providential god of nature, not a rejection of deity. So, while Hitchens was right to say that we must "reserve judgement" on Jefferson's religion, he could have done without the followup lines on political prudence being the exclusive reasons behind Jefferson's approval of religion.

***Strike 1***

Along with his weak attempt at portraying Thomas Jefferson as a closet atheist, Hitchens also fumbles the ball on his interpretation of deism. For Hitchens, deism of the 18th century was a strict belief in the absence of God from human affairs. No product of the Enlightenment could believe in any form of an intervening providential God and claim deism. This later proves problematic for Hitchens when he tries to classify Jefferson's public profession of faith (because he was privately an atheist) as deism, since Jefferson himself seemed to believe in a god who participated in human affairs:

(Thomas Jefferson, Notes on the State of Virginia, Query 18).
God who gave us life gave us liberty. Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect that God is just, that His justice cannot sleep forever
***STRRRRRRIKE 2***

And finally, Hitchens takes his final hack of the bat when he incorrectly interprets Jefferson's motives for rewriting the Bible to his own liking. Hitchens claims that Jefferson's creation of The Life and Morals of Jesus of Nazareth was meant to "[Throw] away all of the superfluous, ridiculous and devotional parts" of the Bible, and expunge "all mentions of angels, miracles and the resurrection" all in an effort to to separate "reason from faith." And though it is true that Jefferson removed many of the New Testament miracles, not all of the "ridiculous and devotional parts" were taken out. For example, Jefferson's "Bible" retains Jesus' emphasis on prayer, along with the blessings that come as a result. Jefferson's Bible also retains many of the teachings on the Father and the Holy Ghost, and their role(s) in assisting mankind. And perhaps most striking, Jefferson's Bible retains the belief that Jesus Christ himself will one day return to earth to judge mankind.

So much for the Jefferson Bible doing away with "all ridiculous and devotional parts." (Hat tip: M. DeForrest).

STRIKE 3. You're OUT!!!***

In summation, though Hitchens was a brilliant speaker, debater, writer and intellectual, he was not a historian. His biography (which really shouldn't even be considered a real biography but more of a "treatment") of Jefferson does not add much to the historiography of one of America's greatest statesmen. Regardless of this fact, Hitchens' book, like so many others from fellow culture warriors on both sides, is likely to influence many who regard history as the pursuit of "presentist" agendas mingled with the past. For me the book is pretty much on an equal footing with anything written by David Barton, Peter Lillback or Howard Zinn: on demand, fast food, quick fix, feel good, pill-that-numbs-the-pain, diluted commentary, camouflaged as history.

Thursday, February 16, 2012

Life, Liberty and Property: Slavery and the Founding of America

America is a nation that has become synonymous with freedom. The hope that people of all races, religions, genders and backgrounds can have an equal and protected right to "Life, liberty and the pursuit of happiness" has become the principal creed of the American experiment. This belief has been a constant work in progress, dating back to the time of our Founding Fathers. During the American Revolution, men Like John Adams, Patrick Henry and others tirelessly campaigned and urged the American public to embrace the ideals of independence, and to break the bands of tyranny from England. America’s war hero George Washington was inspiring troops to come together in a common cause, to win their freedom from what they saw as an oppressive King of England.

And though these founders are rightfully praised for their incredible efforts, the American Revolution was far from the perfect personification of human freedom. An entire race of people, for example, would not receive the benefits of independence or of personal liberty. The African American slave population was the greatest contradiction to the ideals of American independence. Their legacy not only confuses many Americans today, but it also greatly troubled the citizens of the early American republic. Citizens endeavored to justify their "rights" to Black "property" while at the same time praising the "self-evident" truths that "all men are created equal." Needless to say, this contradiction was an ugly and uncomfortable truth of American society that was simply brushed under the table in most cases. The "peculiar institution", as it became known, was arguably the most ugly and painful thorn in the side of our nation's founders, a thorn they never fully removed.

With mounting tensions between England and her rebel colonies mounting, the Continental Congress looked to the redheaded, thirty-three-year-old Virginian, Thomas Jefferson, to create the "marching orders" for the new nation. In a matter of days Jefferson would write one of the most amazing documents in world history, the Declaration of Independence. In this document Jefferson spelled out the reasons and justifications that the colonists had for independence, along with a list of grievances they had against the King of England. In addition, this Virginian master of hundreds of slaves attempted to address the slave issue. In his first draft of the DoI, Jefferson not only condemned the slave trade, but placed full blame for slavery in America on the shoulders of the King of England:
He has waged cruel war against human nature itself, violating it's most sacred rights of life and liberty in the persons of a distant people who never offended him, captivating and carrying them into slavery in another hemisphere, or to incure miserable death in their transportation hither… to keep open a market where men should be bought and sold.
As wonderful as all of this may have sounded, the Continental Congress elected to delete all references to the slave trade, fearing that it may actually harm the revolutionary movement. No doubt many of the signers themselves were slaveholders. While we today may look at Jefferson and others as hypocrites, it is worth remembering that they were (like us today) a product of their times. Slavery had become a reality for many early Americans. If the Congress truly wanted to gain the backing of the masses, the best way to do that was to ignore the slavery issue altogether.

With the "revised" draft of Jefferson’s Declaration now complete, the Continental Congress distributed the document to the masses. General Washington ordered it read to the men under his command. With all the excitement that this document caused, there is little doubt that many found it to be contradictory to the realities of 18th Century American life. The bold phrase, "We hold these truths to be self-evident, that all men are created equal" only rang true for a section of the population. Women, Blacks, Native Americans, and many others were far from "equal" to their sophisticated American gentry neighbors. Regardless of this fact, the DoI inspired and gave hope to thousands of slaves, who sought for a way to break the chains of servitude.

Once the exhilaration of victory over Britain had worn off, the American people faced the challenge of creating a new government. With thirteen separate states, each with its unique culture and ideals, this proved to be a very difficult task. Under the Articles of Confederation the new nation was loosely tied together through a virtually powerless national authority. The new government quickly realized that it had little to no influence over the states. As problems arose, the new government was powerless to help. Since the Confederation was powerless to tax the states, they created the Northwest Ordinance of 1787. This ordinance was created to help the government sell off the land north of the Ohio River and west of the Appalachian Mountains for colonization. This proved to be one of the Confederation’s finest moments. As historian Carol Berlin stated, the Northwest Ordinance was "without question, the government’s finest peacetime establishment" (A Brilliant Solution, 23).

The Northwest Ordinance had another side to it though. Article IV of the document stated that, "There shall be neither slavery nor involuntary servitude in the said territory" (Slavery and the Founders, 40). This move on the part of the Northwest Ordinance was an obvious challenge to many of the accepted norms of the time. Clearly the slavery issue had been a popular topic of the time, and many people felt that the institution had to be eradicated before the revolutionary ideals could be fully realized. Others, however, felt that slavery was an institution worthy of full government protection. As historian Joseph Ellis points out, "slavery was woven into the fabric of American society in ways that defied appeals to logic or morality" (Founding Brothers, 91).

Despite its controversy verbiage, Article IV did not become a source of debate for those for and against slavery. As historian Paul Finkelman argues, southern slaveholders were more than willing to accept the article because to them it meant slavery would continue in the south, and it would prevent settlers of the new territory from competing with their monopoly on Black labor (Slavery and the Founders, 42). Slaveholders also took comfort in the apparent ambiguity of Article IV. For example, Article IV (and the ordinance in general) said nothing about the fate of slaves already living in the territory. It also said nothing about the children of slaves who would be born in the territory. Much of the ambiguity of this article came as a result of its hasty adoption. It was quickly created and accepted with little to no revision. As Paul Finkelman calls it, "The Ordinance illustrates the danger of hastily drafted legislation" (Slavery and the Founders, 48). Had Article IV been better scrutinized before being accepted, then perhaps the pro-slavery arguments would have had not footing to stand on.

As the infant nation continued to define itself, many prominent members of society began seeing a shadow of uncertainty cast over their republican experiment. Men like Madison, Hamilton and Washington began to believe that only a strong nationalized government could secure America’s future. As a result, a Constitutional Convention was convened in Philadelphia, in the very building where the Declaration of Independence had been signed. Men from 12 of the 13 states came together to discuss different solutions to a growing problem. Opinions varied greatly on whether a new government should be created, and how that new government should look.

After great debates and great compromises the Constitution of the United States was created and ratified. Debates over representation in the national legislature, the nature of the Executive branch, and the protection of individual rights were among the issues debated. But of all the debates that came to the forefront of the convention, the problem of slavery took center stage. As James Madison stated, "the States were divided into different interests not by their difference in size, but principally from their having or not of slaves" (Founding Brothers, 91). Southern states desperately wanted to protect the institution, or at least extend its lifespan. Those who sought to destroy slavery through Constitutional laws were met with disappointment. As Carol Berkin states, "Any attempt to raise the moral issue of slavery was just as quickly rejected" (A Brilliant Solution, 113). Eventually, northern states gave up on the slavery issue and acquiesced to the demands of their southern brethren by accepting the compromise to allow slaves to be counted as 3/5 a person in the representation of a state. This 3/5 Compromise gave slaveholders the comfort of knowing that they would be able to safeguard their "property" from northern abolitionists, and ensured that they would play a major (perhaps the major) role in American politics for the next 70-80 years.

The newly ratified Constitution also served to protect slavery in other ways. The southern delegates were able to gain the guarantee that the slave trade would be Constitutionally protected for at least twenty years. Although many abolitionists were no doubt devastated, many also realized that securing the ratification of the Constitution was a more pressing need. Southern delegates would have been reluctant to sign any Constitution that did not give specific safeguards to slavery. As Joseph Ellis points out, "The distinguishing feature of the document (Constitution) when it came to slavery was its evasiveness. It was neither a contract with abolition nor a covenant with death, but rather a prudent exercise in ambiguity" (Founding Brothers, 93). The southern slaveholders had won a major victory in securing their slave-holding rights. Any effort to restrict or eliminate the institution would have to overcome the massive hurdle of the Constitution. In short, the south had won one of the key battles to secure the legacy of the American Revolution. The rest of the war would have to wait to be settled till the 1860s.

Slavery was not only an institution protected by law in the early American republic, but it also became an institution that defined the early American republic. The complex and immoral debates that arose in defense of the institution helped to determine the actions of many Founding Fathers. The creation of the Declaration of Independence, the Northwest Ordinance, and the Constitution were all influenced by the existence of slavery. Through the actions of our early founders, slavery became not only an institution but also a culture, fully protected by law. It is no wonder that slavery, and all the debates that went with it, would continue to shape American history and eventually contribute to our bloodiest war ever: The Civil War.

Tuesday, February 7, 2012

Dear GOP: Thomas Paine Wouldn't Like You

Over at his excellent blog, historian J.L. Bell takes Republican presidential hopeful Mitt Romney to task for a recent (and fake) quote he used during his Nevada Caucus speech. Here is the video:



This is a stirring quote and Romney supporters gobbled it up like there was no tomorrow. Only one problem: it's bogus. As J.L. Bell points out via Buzzfeed:


The quote is widely attributed to Paine online, but searching through his works [also easily done online] revealed that the quote doesn't appear in any of them. Fred Shapiro, editor of the authoritative Yale Book of Quotations published by Yale University Press, told BuzzFeed that "the notion that Thomas Paine said this is extremely ridiculous."
Apparently Mitt Romney got the message...kinda...sorta. A couple days after making the historical faux pas, Romney abandoned referencing Thomas Paine but not the quote:


Sorry, Governor. Thanks for trying. You still failed.

But in fairness to Governor Romney (and I personally have no problem with the man or his candidacy), this is not the first time that a GOP figure has misused Thomas Paine. I am reminded of a few years ago when radio nut-job Glenn Beck kept invoking the legacy of Thomas Paine to support his conservative talking points. Heck, Beck even went so far as to write a book entitled "Common Sense" (just like Paine's), which he claimed was written in part to honor one of his favorite revolutionary characters. Beck also invoked Thomas Paine on his television and radio programs on numerous occasions. For example:


Yes, it is fair to say that Glenn Beck once had a deep love affair with one Thomas Paine, and GOP activists surely gobbled up this bogus actor's intense portrayal of a modern day, Tea Party-loving Thomas Paine, who not only just happened to agree with everything they believe, but also presents himself as a creepy Dracula figure.

But, sadly, Glenn Beck has given up on Thomas Paine in recent years. Why is that, you ask? Because Beck eventually learned the painful truth that Thomas Paine had almost nothing in common with modern day conservatism. I guess this is what happens when you try to preach history at the same time that you are learning it. Things can get a bit messy, a lesson Glenn Beck has learned first-hand as he came to the realization that the REAL Thomas Paine stood for almost everything Beck hates. For example:

1.) Beck believes that America is a "Christian Nation" and that religion in America is under attack. Thomas Paine believed that religion was a fraud and a plague in society. As Paine stated, "The Bible is such a book of lies and contradictions there is no knowing which part to believe or whether any” and " “We must be compelled to hold this doctrine to be false, and the old and new law called the Old and New Testament, to be impositions, fables and forgeries.”

2.) Beck believes that progressive taxation is unconstitutional and destructive of American society. Thomas Paine believed strongly in progressive taxation. Paine wanted estate taxes, land taxes, revenue taxes, taxes on the rich, etc.

3.) Beck believes that America was never meant to be a welfare nation. Thomas Paine believed that it was one of the duties of the new republic to provide welfare for the needy.

Thomas Paine also favored feminism, large government, government programs, animal rights, restrictions on religion, and a number of other things that Glenn Beck believes are "evil." In short, Thomas Paine and Glenn Beck are about as far apart from one another as you can get. Perhaps this is why Glenn Beck has moved on to hijacking and pretending to be a different founder these days?

So what is the deal with modern day conservatives invoking the legacy of arguably our most liberal founding father? Are they just stupid?

I believe it is because Thomas Paine is such a quotable founder and his rhetoric appeals to virtually everyone these days (as it did back in his day). Paine was a FANTASTIC writer. His words cut as deep to the 21st century reader as they did to the 18th century citizen. For this reason, Paine is a desirable man to have in your corner. But the fact remains that Thomas Paine was not supportive of the type of government/politics that Mitt Romney, Glenn Beck and most of today's GOP proclaim as gospel. And I am not criticizing those political views. There is much in modern day conservatism that I find valuable. With that said, this bizarre GOP love affair with all things Thomas Paine needs to stop. Thomas Paine was NOT a conservative, and I believe he would detest today's Republican candidates, windbag talk radio hosts and Tea Party protesters.

Sorry folks, Paine was an evil "progressive."

Monday, January 30, 2012

Book Review: Architects of Annihilation

Architects of Annihilation: Auschwitz and the Logic of Destruction. By Gotz Aly and Susanne Heim (London: Weidenfeld and Nicolson, 2002. Pp. 514).

The events that led up to the atrocities of the Holocaust have been a source of ardent debate for historians. Being able to add clarity to the fog of Holocaust historiography is no small task for any writer. In their work, Architects of Annihilation: Auschwitz and the Logic of Destruction, historians Gotz Aly and Susanne Heim have effectively provided simple but convincing evidence that adds a new perspective to this critical historical event. Instead of prescribing to the traditional view of Holocaust historiography, Aly and Heim have challenged the status quo interpretation of the causes of the Holocaust by rejecting the notion that Nazi atrocities are simply too evil to be understood from a scholarly perspective. Instead, Aly and Heim suggest that it is both logical and prudent to view the Holocaust as a well constructed and detailed plan of mass execution (Pp. 4-5).

The central component in the development of Aly and Heim’s thesis is their suggestion that the Nazi extermination of the Jewish population was not motivated purely by racial hatred, but by a desire to establish German economic hegemony over the whole of Europe. In an effort to secure their economic destiny, the Nazi regime embarked on a, “negative population policy,” which sought to achieve, “an optimum population size” (Pp. 4). In other words, the Nazi’s targeted undesirable groups of the population in an effort to purify the German economic machine. The Nazi justification for the elimination of specific groups of the population came from the belief that, ‘Europe was one vast wasteland crying out for ‘readjustment’ and ‘reconstruction,’” (Pp. 7). Aly and Heim suggest that the Jewish population made a perfect target for the Nazi’s “negative population policy,” because of their strong participation in the German and Austrian economies, which was quickly branded as a detriment to Germany’s quest for economic superiority. Instead of being branded and persecuted by racist xenophobes, Aly and Heim suggest that the Jewish population’s sufferings originate out of the Nazi doctrine of economic domination.

To help support their claims, Aly and Heim appeal to the role of Auschwitz as a micro history of sorts, which they believe is representative of the larger Nazi policy of “negative population.” Aly and Heim point out the fact that the construction of Auschwitz coincided with Germany’s plan to improve the economic situation in Poland. From the Nazi perspective, Poland was a virtual economic backwater in desperate need of modernization. According to Aly and Heim, the construction and implementation of Auschwitz as a means of population control became a medium through which Poland could be put on the path towards economic prosperity, In other words, the “undesirable” or “excess” segments of the population that were seen as a burden to the Polish economy could simply be collected and eventually eliminated in the most efficient way possible. This bold move towards “social modernization,” in which segments of the Polish population were forced into camps such as Auschwitz, gave the Nazi regime all the justification it needed to further its acts of brutality.

In addition to their analysis of Auschwitz and other parts of Eastern Europe, Aly and Heim devote a large amount of their book to the role of social and economic “technocrats,” who they believe were the principle developers of the Nazi policy of population control. In this regard, Aly and Heim are, yet again, directly challenging the traditional historiography of Holocaust research. Instead of placing the blame on the shoulders of Nazi elites, Aly and Heim suggest that it was the contributions of social scientists (sociologists, economists, demographers, etc.) that were instrumental in developing the Nazi doctrine of negative population. Aly and Heim clearly support the notion that the German policy of population control would not have come to fruition without the involvement of these social “technocrats,” who were given free rein to develop and present their Darwinian-influenced ideas of population control and economic growth to the Nazi hierarchy.

Though clearly a unique perspective into the development of German economics and population control, this book fails to address the role of racism anti-Semitism in the Nazi doctrine of “negative population.” Despite Aly and Heim’s sporadic mentioning of German racism, there is a noticeable omission of its possible influence in shaping Germany’s policy towards the “undesirable” segments of society. Instead, Aly and Heim suggest that German racism and anti-Semitism were used as a secondary influence, which helped to bring about the primary goal of German economic superiority.

Despite its controversial claims, Architects of Annihilation should be seen as an enlightening perspective into the possible motives behind the horrors of the Holocaust. Gots Aly and Susanne Heim’s interpretation of Nazi policy is likely to inspire a plethora of debate between critics and supporters on the issue. Regardless of what skeptics or believers may say, this work should remain as a unique contribution to the historiography of the Holocaust.

Sunday, January 22, 2012

Zakary's First Play

Here are a few pictures (and video) from Zakary's first school play. His part: an ant. Cute stuff:


And a video:

Great job, little buddy! The best ant I have EVER seen!

Friday, January 20, 2012

Viva Chile: The United States and the Chilean Coup of 1973

In the United States, September 11, 2001 is a date equated with terrible tragedy. Virtually every American who lived through that event remembers with horror they felt when they first saw the images of the burning Trade Towers and the Pentagon. That appalling event has been forever seared into the collective memory of American society in too many ways to mention. And though 9/11 has been unofficially claimed as a American day of mourning, the date has an even older meaning for a nation that is often forgotten in the muddle of world affairs. Twenty-eight years earlier, on September 11, 1973, the Chilean nation watched in disbelief as General Agusto Pinochet led an orchestrated coup to overthrow their socialist president Salvador Allende. With the same bewilderment that captivated Americans at the sight of the Trade Towers collapsing, the Chilean people were mesmerized as they witnessed the destruction of their government’s headquarters, known as La Moneda. They listened intently to Radio Agricultura’s broadcast of President Allende’s final words: “Viva Chile!” Shortly thereafter, Chileans came to the realization that September 11 would be a hallmark day in their own history, even though it is currently overshadowed by America’s tragedy.

How and why the Chilean Golpe del Estado (the Chilean coup) took place is both complicated and controversial. The convoluted makeup of Chilean politics, along with its struggling economy were certainly factors in the eventual overthrow, but they do not tell the whole story. Chile also found itself thrown onto the major stage of international politics, caught in a virtual tug-o-war between rival nations. Once the Marxist agenda of presidential candidate Salvador Allende gained serious support, the United States felt forced to intervene to protect its own interests. It was the political divisions within Chile, combined with the involvement of U.S. interests in shaping Chilean politics that created an atmosphere of political tension, and was the major catalyst for the Chilean coup of 1973.

While it is true that the shaping of Chilean politics and government began in the nineteenth century, the major factors are more modern. During the 1960s and 1970s, Chile was a nation with a strong tradition of democratic elections and practices. By the early 1960s, Chilean politics had become diverse and complex. Five major political parties had formed within Chile, each promising economic prosperity to the people: The extreme right of Chilean politics consisted of the liberals and conservatives, who merged to form the National Party, the Radical Party and the Christian Democratic Party were predominantly centrist parties, and the Socialist and Communist Parties made up the extreme left. The majority of Chilean people during the early 1960s favored the center of the political spectrum, in particular the Christian Democratic Party. In 1964 the party won the Chilean presidency with the strong leadership of Eduardo Frei. Frei promised the Chilean people sweeping reforms and economic prosperity. By the latter end of the decade, however, the party had lost momentum. Their inability to establish a coalition with the Radical Party (the party that most closely shared their views) spelled the beginning of the end for the Democratic Christian Party.

The economy also remained a problematic issue for the Chilean government. Compared to other Latin American nations, the Chilean economy was at the higher echelon, but was also on the decline. Soaring inflation rates festered the Chilean economy. In fact, From 1972-1974, Chilean inflation rates were the worst on the planet. The Democratic Christian Party had worked tirelessly to redirect the course of the economy, but met with only minimal success. As a result, the door was opened to the other political parties to seize power.

By 1970, Chilean politics were ripe for change. The political left began gaining new support for its agenda, promising a new prosperous era for the nation. At the head of the Socialist agenda was Salvador Allende. Allende had been in government for many years, and had even run for President three times before. His agenda had always lacked the support that the Democratic Christians enjoyed, and as a result, Allende was never able to achieve the presidency.

The Presidential election of 1970 gave Allende and the Socialists a golden opportunity to finally win. The political right of Chilean politics had lost support, and President Frei of the Democratic Christians was unable to run again for the presidency (the Chilean constitution allowed a person to serve as President for one term of six years). With Frei’s departure, the Democratic Christians had nobody as popular to run against Allende. The left nominated Jorge Alessandri, a former Chilean president, while the Democratic Christians nominated the unknown and unpopular Radomiro Tomic. For once it looked as though Allende had a serious chance to win the election

International reaction to the Chilean election was diverse. The United States took a strong stance opposing the Allende campaign. In his memoirs, Henry Kissinger stated that Allende’s strongest ambition was for Chile and Cuba to unite, and to “create the revolution in Latin America.” The very idea that socialist governments could spring up in Latin America was unacceptable to the United States, which had already been embroiled in problems with Cuba. To make matters worse, Allende, in the words of Kissinger, desired to “undermine U.S. position in the Western Hemisphere by violence if necessary.” Kissinger’s concerns with Salvador Allende’s intentions prove problematic, when compared with the statements of the U.S. ambassador to Chile. In January of 1970 Edward Korry, the U.S ambassador to Chile, told the Nixon Administration that the dangers Chile posed to the United States were greatly exaggerated. “I see little that will endanger U.S. real interests in the country, in the area, or in the hemisphere.” Kissinger’s attitudes toward Chilean government officials also indicate a level of arrogance. In a meeting with Gabriel Valdes, the Chilean foreign minister, Kissinger stated that, “Nothing important can come from the South…The axis of history starts in Moscow, goes to Bonn, and crosses over to Washington.” Valdes replied to Kissinger’s comments with, “Mr. Kissinger, you know nothing of the South.” Kissinger then rudely ended the conversation with, “And I don’t care.”

Despite Kissinger’s comments that the Southern hemisphere was irrelevant in world affairs, the Nixon Administration clearly took note of what was transpiring in Chile. Allende’s promises to nationalize the Chilean copper mines and other assets unnerved White House officials. American businesses within Chile (particularly in the copper industry) quickly developed a sense of fear that if Allende were to win, they would lose all they had worked for.

It was under these circumstances that the Nixon Administration decided to act. President Nixon authorized the CIA to provide any needed support to oppose Allende. This entailed monetary aid given to Allende’s opponents. The aid given to Allende’s opponents was in response to the alleged aid given to Allende from Cuba. The CIA had reported that Cuba had pumped $350,000 into the Allende campaign, and that Fidel Castro himself was helping to lead the charge to get Allende elected. For the United States, it seemed as though Chile was the stage for a much greater, and on-going fight with Communism.

Despite the efforts of the CIA and other U.S. officials, Salvador Allende was democratically elected the president of Chile on September 4, 1970. The official election results gave Allende 36% of the vote, while Alessandri gained 34% and Tomic 27%. Regardless of the fact that Allende had won in a constitutionally and democratically sound election, the Nixon Administration still saw his elections as, “a challenge to our national interest.” The mere thought that a second Cuba could be on the horizon caused U.S. officials to find another solution to the Chilean crisis. As Henry Kissinger stated, “I don’t see why we need to stand by and watch a country go Communist due to the irresponsibility of its own people.”

It was under these circumstances that the Nixon Administration and the CIA corroborated with Chilean officials to seek an alternative to Allende. Initially, it was hoped that a loophole in the Chilean Constitution would provide the answer. According to the Chilean Constitution, any president elected without a majority (51%) had to be elected in the Chilean Congress. Tradition had always obligated the Congress to affirm the winner of the popular vote, but under these circumstances, the U.S. hoped to change precedence. The plan called for the Chilean Congress to elect the runner up (Alessandri) to the Presidency. Alessandri would then step down, and another election (one in which former president Eduardo Frei would be eligible for) would be held. The United States banked on the hope that Frei’s popularity, coupled with U.S. backing, would carry him past Allende in the new elections. President Nixon justified the U.S. response by pointing out the fact that Allende had only been elected by 1/3 of the popular vote. Nixon also stated that the U.S. had every right to conduct secret operations in other nations to protect U.S. interests, since the Soviets were doing the same thing. Despite the intentions of the United States, Soviets, and Cubans, the fact remains that nobody seemed to care that the Chilean people had voted democratically.

It is strange even today to think that the United State, a nation that presumably devotes all its efforts to defend democracy and liberty for all, would go to such great lengths to suppress that very process in Chile. In his memoirs, President Nixon explained this by stating the following:

We live in a far from ideal world. As long as Communists supply external funds to support political parties, factions or individuals in other countries, I believe the U.S. can and should do the same and do it secretly so that it can be effective. Under Communists standards, of morality, governments are meant to be subverted and elections influenced. To me it would have been the height of immorality to allow the Soviets, the Cubans, and other Communist nations to interfere with impunity in free elections while America stayed its hand.
Clearly, Nixon felt justified in impeding a democratic election simply because a rival was involved. This serves as a perfect example of the complexity of U.S. foreign affairs during the Cold War.

Despite the best efforts of U.S. officials to persuade the Chilean Congress not to vote for Allende, the Chilean Congress followed precedent and elected him president. Before his election, however, congress obligated Allende to agree to certain terms that would guarantee the future security of Chilean democracy. In response to his election, the Nixon Administration debated on the proper course of action. Edward Korry, the U.S. ambassador to Chile, had suggested to the White House that a coup involving the Chilean military was a possibility. This excited members of the Nixon Administration, who were still simmering over the Allende election. Korry’s plan called for the CIA to help fund several high-ranking generals in the Chilean Army to organize and overthrow President Allende. Once accomplished, the Chilean government would be able to hold new elections.

Unfortunately for U.S. officials, the plan to overthrow Allende via a military coup was shot down. Korry reported to the White House that most Chilean generals were unwilling to conspire or accept bribes from the United States, and that most generals simply wanted to “adjust” to Allende’s agenda. Rene Schneider, Commanding General of the Army, was a particular problem to the plan. Schneider had promised earlier that any effort of the Congress to disallow Allende the presidency would meet with his disapproval. Schneider also made his stance clear that he strongly supported the Chilean election process, and would not allow anything to interfere with the will of the people. Just a few days after making such comments, General Schneider was killed in an attempted kidnapping. Chilean officials immediately blamed the U.S. and CIA for the assassination, claiming it was backed by U.S. funds. Even though Nixon and Kissinger denied involvement, CIA records indicated that the U.S. did indeed provide weapons and funding. Despite the many efforts of the U.S. to oust Allende, it looked as though he was there to stay.

The reality that Allende was going to maintain his power was almost too much for the White House to bear. Henry Kissinger had even claimed that Allende’s rise to power, “posed for us one of the most serious challenges ever faced in this hemisphere.” Kissinger had made it clear to President Nixon that Allende’s victory caused unimaginable “political and psychological losses to the U.S.” Under these circumstances, the Nixon Administration took a hard stance against the Allende government. The U.S. government maintained close contact with Chilean military officials that were against Allende, and adopted strong economic strategies meant to choke the already struggling Chilean economy. American businessmen were warned to stay away, due to the unstable government, and Chile was quickly subjected to economic isolation.

At first Allende’s government gave a glimmer of hope to the Chilean people. During his first year in power the Chilean economy experienced unprecedented growth. Salary readjustment laws put more money in the pockets of Chilean citizens, gross national product surged 8.3%, industrial production soared 12.1%, unemployment fell 8.3%, and inflation dropped dramatically. Much of the sudden economic prosperity can be credited to Allende’s nationalization of the Chilean copper industry.

Chile’s economic prosperity did not last for long. After 1972, inflation began to rise and unemployment returned to previous levels. Allende’s inability to maintain the economic prosperity of 1972 was mostly due to American economic boycotts and a dramatic drop in the price of copper worldwide. The White House received constant information on the Chilean situation and was elated at the fact that Allende’s world seemed to be crumbling. Quickly, the United States moved to capitalize on Chile’s economic misfortune. The CIA dumped more than $6 million dollars to aid Allende’s opponents in the Chilean government, particularly in the military. The U.S. also hoped that the new Chilean Congress would move to impeach Allende based on his recent failures. Though impeachment efforts proved futile, U.S. officials were pleased to learn that many Chilean military officials were considering a coup. The Chilean economy had been pushed to the brink, massive protests had irrupted in the streets, and Allende seemed more like a deer in the headlights than the brave leader Chileans had hoped for.

The end came quickly for Allende. On September 11, 1973, Chilean military forces under the direction of Agusto Pinochet took control of the capital. Allende, who was hunkered down in the Presidential headquarters (La Moneda) gave his final farewell to the nation. Shortly thereafter, Allende found dead. Allegedly, Allende had shot himself with the very rifle given to him by his Cuban hero Fidel Castro. The Nixon Administration responded to the coup by claiming it had no involvement. Henry Kissinger commented that United States, “does not support revolutions as a means of settling disputes.” White House officials gave support for the Pinochet coup, calling the General “mild-mannered, businesslike, hard working, honest and dedicated.” Even when reports that Pinochet had ordered the deaths of thousands of Chilean people, Henry Kissinger claimed that Pinochet was simply dealing with “lingering terrorism.” Instead of being called a ruthless usurper of power, Pinochet was hailed as a patriot, called to protect his mother country. Whether they admit it or not, the Nixon Administration had participated (in one form or another) in the successful overthrow of a democratically elected government, and saw that government replaced with a military dictatorship.

The story of the Chilean coup of 1973 is deeply controversial and complicated. There is no doubt that much of this story is still yet to be unraveled. As time has passed, Chilean people (and people around the world) have divided opinions of Allende, U.S. involvement in Chile, and Pinochet. Some see Allende as a villain, while Pinochet is seen as a liberator. Others see Allende as a martyr and the United States as an evil empire, pushing its agenda on weaker nations. Regardless of personal feelings, the Chilean coup of 1973 serves as a perfect example of the complex world of U.S. foreign policy. The complex world of Chilean politics, the emergence of Allende and his agenda, and the involvement of the United States to protect its interests all molded together to create the coup of 1973. One can only hope that current and future leaders will learn from past events like Chile. Perhaps then we will think twice before getting involved in other nation’s affairs to protect our “interests.”

Friday, January 13, 2012

Book Review: Free Soil, Free Labor, Free Men

Free Soil, Free Labor, Free Men: The Ideology of the Republican Party Before the Civil War. By Eric Foner. (New York: Oxford University Press, 1995. Pp. xxxix, 317).

The years leading up to the American Civil War have been a source of ardent debate for historians. Being able to add clarity to the convoluted labyrinth of Civil War historiography is no small task for any writer. Historian Eric Foner, however, is an exception to that rule. In his book, Free Soil, Free Labor, Free Men Foner effectively provides simple but convincing evidence that adds a new perspective to the critical formative years of the Republican Party, just prior to the commencement of the Civil War. Foner attempts to portray the division between North and South as more than a simple disagreement over political issues, but rather as a passionate and tangible battle between rival moral standards.

Foner’s prose successfully resurrects the underlying tensions that shaped Republican ideology. Foner suggests that the Republican Party eventually grew to see their world dividing into two distinct societies: one agrarian and oppressive, the other industrial and libertarian. As the idea of free labor gained notoriety in the North for being a noble endeavor, slavery was receiving greater condemnation for its barbarity. Foner alludes to this fact when he writes, “If the free labor outlook gave Republicans a model of the good society, it also provided them with a yardstick for judging other social systems, and by this standard, slave society was found woefully wanting” (Pp. 40).

The book’s main strength comes from the author’s analysis of the ideology of free labor. Foner’s opening chapters are almost exclusively dedicated to the Republican Party’s advancement and development of the free labor doctrine. As the economy of the North grew to embrace this new policy on labor, more and more people began to see its benefits. This ideology was then woven into the Republican agenda, which strove to convince the masses of the superiority of a free labor economy. “The economic superiority of free to slave labor became a major argument of the Republicans in their attempt to win northern votes” (Pp. 43). Foner adds further credence to his argument by mentioning the numerous reporters that traveled to the Deep South to bring to light the inferiority of the Southern slave economy (Pp. 46-49). By relating stories of slave oppression, the plight of the poor whites, and the dilapidated nature of Southern infrastructure, the press was able to convince its readers that the economy of the South was morally unacceptable. Northern obsession with free labor, combined with a strong abhorrence of the slave economy, gave Republican politics a strong advantage that propelled their agenda forward.

The development of free labor ideology is a reoccurring theme in this book. Foner uses it to demonstrate just how powerful of a dichotomy there was between the North and South in terms of economics. Foner points out that the Northern economic standard evolved into a moral one, which was in constant conflict with slavery. Foner makes mention that the apparent upward social mobility of the North was of paramount significance, and was one of the primary problems with Southern slavery. “The plight of the poor whites [in the South] was compounded, as Republicans saw it, by their lack of opportunity to rise in the social scale” (Pp. 47). Foner does not neglect the perspective of the South, however, which maintained that, “there must be a class to do the mean duties, to perform the drudgeries of life” (Pp. 66). Clearly the economic divisions depicted by Foner had evolved into much more than a simple dispute, and had in fact become a passionate moral conflict.

The ideology of free labor is not the only issue addressed in this book. Foner also gives a lot of attention to the historical development of the Republican Party. In the middle and end parts of his book, he stresses the fact that Republicans were forced to incorporate a large conglomeration of politically diverse groups into their fold. Foner makes it clear that the Republican integration of abolitionists, ex-Whigs, ex-Democrats, and others was a slow process that required adaptation and compromise. The radically charged viewpoints of many within the party (Charles Sumner and Thaddeus Stevens to name only a couple) required time to adapt to the more conservative perspectives within the party. As Foner claims, there existed a large number of conservatives that were not as charged over the slavery issue as the radicals (Pp. 187).

One of the best aspects of Foner’s inquiry into the development of the Republican Party comes from his chapter on Salmon Chase. In it, Foner demonstrates how Chase was able to effectively weave slavery into a political issue. By doing so, abolitionists and other radicals rallied around the idea, creating an agenda of zero tolerance. As different factions came together under the banner of the Republican Party, slavery became its main political issue. Foner adds credibility to this argument by effectively demonstrating how the conservative elements within the party began to see slavery as an assault to their ideology of free labor. By doing so, Foner reveals how those less interested in the slavery issue were persuaded to believe that slavery presented a legitimate threat to their way of life.

The appeal of this work should thus be seen from the perspective of Civil War historiography. As a result of his research, Foner has provided us with an additional way of understanding the events that led to the Civil War. By effectively exposing the importance of free labor ideology in the North, and its introduction and evolution in the Republican Party, the reader is able to gain a sense of the moral dilemma that existed between North and South. Foner’s insight into the various political factions that made up the Republican Party provide a rich and sophisticated view of the events that drove the North to strongly oppose the South. Though written from a predominantly Northern perspective, this book gives brilliant insight into the origins of the Civil War.

Thursday, January 12, 2012

What My Kids do With My Phone

Some "Home Videos" by
Jaxson and Zakary


So today I was surprised to notice that the memory card on my phone was near capacity. I don't download much onto my phone so I couldn't figure out what was taking up all of my memory space. After some detective work on the matter I discovered that there was a substantial amount of pictures and video that I was not aware of. What kind of pictures and video you ask? Take a look:

According to Jaxson, this is "Iron Man." Much to my delight, my kids are interested in "The Avengers" in a big way. Our house is literally covered with Iron Man, Captain America and Incredible Hulk drawings.
Here are some of the many Lego soldiers that cover our floor on a daily basis:
Spider Man protects our house day and night.
I'm not even sure where he got these teeth.

And here are some examples of what was eating up most of my phone's memory. There were probably 15-20 videos just like these.

Part I:

PartII:

Part III:

Historiography of Bernal Diaz and the Conquest of "New Spain"

490 years ago, a group of ambitious Spaniards ascended the southeastern slope of the Sierra de Ahualco, a large mountain that overlooked the lush Mexican landscape. Upon reaching the stony top, these men gazed upon a civilization unlike anything that existed in Europe. Tenochtitlan, the native “Aztec” people called it, was a prosperous city nestled neatly into the beauty of the Mexican valley. The panorama of cultivated fields, irrigated by complex water networks was no doubt a charming sight to behold. Towering buildings adorned with gold glistened in the sunlight, enhancing the Spaniards thirst for plunder. Led by the ambitious Hernan Cortes, these Spaniards would stop at nothing in order to seize the riches that lay before them. Unfortunately for the people of Tenochtitlan, these first "explorers" from Spain would turn out to be the beginning of the end for their civilization. Their subsequent conquest and subjugation to the Spanish eventually led to the demise of the Aztec world and the continued rise of Spanish colonization in the "New World."

Over the years the story of Hernan Cortes has been both praised and scrutinized by a wide range of critics. Even his contemporaries were divided over the achievements Cortes had accomplished. Many considered him to be one of Spain’s greatest villains, while others were quick to call him a national hero. Amongst those that rose to defend the acts of Cortes and the conquest of "New Spain" was a poor peasant Spaniard turned conquistador named Bernal Diaz del Castillo. As a loyal soldier in Cortes’s army, Diaz became an eyewitness to the Spanish conquests of Mexico. In the latter years of his life, Diaz wrote his life experiences as a conquistador in his infamous history, The Conquest of New Spain. Though not always kind to Cortes, Diaz gives a predominantly favorable view of Spain’s most legendary conquistador, and the actions of the men that followed him. Over the years, however, the history of Bernal Diaz has been interpreted from many different perspectives. To understand the historiography of Bernal Diaz, a general inquiry into his motivations for exploration, combined with an analysis of how Diaz’s record was perceived by his contemporaries vs. its current historical significance, are essential components in appreciating the historical significance of Diaz’s work.

To understand the record of Bernal Diaz, one must first understand his motivations for becoming a conquistador. Spanish society in the sixteenth century was a world deeply divided by social and economic inequality. A massive number of Spaniards lived in the depths of poverty, expecting little chance to improve their social or economic status. As J.S. Elliot points out, "Cortes, along with the vast majority of explorers, belonged to an overpopulated social class for whom Spain had little to offer." Bernal Diaz also belonged to this low social class. Born in Medina del Campo, Diaz’s childhood was full of scenes of poverty and violence. Having been raised in such an environment, Diaz became acclimated to many of the violent struggles he would face in Mexico. Like Cortes, Diaz longed for the opportunity to make something of himself. The lure of New World conquest became the opportunity he longed for. Historian Rolena Adorno points out that for Diaz, "His primary goal was to achieve economic prosperity for himself and his heirs, and he was fairly successful."

Diaz, however, was not motivated exclusively by economic factors. Upon his arrival to the "New World," Diaz was overcome by the religious fervor that infected most of the Spanish. "Our desire was to throw their [the Aztecs] idols out of the temples, for they were evil and led them astray...we gave them a cross, which would always aid them, bring them good harvests and save their souls." The Spanish were easily able to justify these actions of religious bigotry and hatred. Since 1493 the Spanish (along with other European nations) lived under the delusion that the New World was in fact divinely theirs. With the discovery of the New World, Pope Alexander VI issued a papal decree that promised Spain all the undiscovered lands 370 leagues west of the Cape Verde Islands. As a result, Spain was guaranteed its "legitimate" claim to colonize the New World. Queen Isabella even declared the inhabitants of the New World to be her "subjects and vassals."

With such powerful religious conviction behind them, Cortes and his band of soldiers had all the justification they needed to rationalize their brutality towards the natives. Seeing that the Aztecs "eat the flesh of roasted legs of Indians and the arms of soldiers”, Cortes and his men felt it their Christian duty to "purify" the heathen natives and their lands. Backed by the threats of execution, Cotes and his men obligated many native communities to "give up human sacrifice and robbery and the foul practice of sodomy, and to cease worshiping their accursed idols," or, "be absolutely prepared to fight and die." As a result, entire villages of natives were annihilated. As Diaz wrote, "We found the houses full of corpses, and some poor Mexicans still in them who could not move away. Their excretions were the sort of filth that thin swine pass which have been fed on nothing but grass."

The earliest trends in the historiography of Bernal Diaz and the conquest of Mexico have often praised the conquistadors for their remarkable bravery. In the middle part of the nineteenth century, William H. Prescott published his now infamous book, History of the Conquest of Mexico and Peru in which he stated, "The subversion of a great empire by a handful of adventurers...has the air of romance rather than sober history." Prescott interpreted the works of these early conquistadors (including Diaz) in a quasi-poetic fashion. Though occasionally critical of the conquistadors, Prescott gives a great amount of praise to the conquistadors in his narrative. Prescott also credits Diaz for his objective account of the conquest of Mexico. Many of these early interpretations of Spanish colonization were deeply influenced by a Western superiority complex that negated the concerns of native people. Whether in the fictional works of Shakespeare’s The Tempest, Daniel Defoe’s Robinson Crusoe, or in the words of the conquistadors themselves, European supremacy was asserted to the highest degree.

Bernal Diaz’s work was also rarely scrutinized. Though not published until after his death, Diaz’s account of the conquest of Mexico was taken virtually at face value by the majority of European readers. Even William Prescott rarely challenged the accuracy or prejudice of Diaz. After all, Diaz was "among the writers who defined what was unique about Spain’s early experience in America." His work was seen as central to the historiography of Cortes and Mexican conquest. Questioning Diaz’s work seemed like a ridiculous suggestion for the early scholars of Spanish colonialism.

For the most part, the history of Bernal Diaz remained unchallenged even into the early parts of the twentieth century. Though often harangued on various mundane issues, Diaz’s history rarely received any direct attacks. The only disputations over Diaz’s history centered on various comments that were found to be, "exaggerated or misplaced." The only major issue in the historiography of Bernal Diaz had to do with his clash against the records of Bartolome de Las Casas and Francisco Lopez de Gomara. Both Las Casas and Gomara asserted that the actions of Hernan Cortes and his soldiers were utterly reprehensible, due to their barbaric acts of cruelty during the conquest of Mexico. Diaz’s record, however, seemed to eclipse the histories of Las Casas and Gomara by suggesting that the acts of Mexican conquest were never as destructive as some suggested. In his record, Diaz repeatedly mentioned how he and the other men "tired of war," almost suggesting that they fought because they had no other choice. Diaz also tried to diffuse the notion that he and his fellow soldiers reaped huge economic gains from their plunder. "We captains and soldiers were all somewhat sad when we saw how little gold there was and how poor and mean our shares would be." Of course Diaz neglected to mention the fact that he and others received enormous estates, titles and slaves upon the completion of their murderous rampage.

Recent scholarly inquiry into Bernal Diaz and the conquest of Mexico has made some significant changes to its historiography. As stated before, for centuries the conquistadors rarely received any direct challenge to their legacy. It was not until the latter parts of the twentieth century that the first major attacks to the historiography of the conquistadors were made. The initial question historians made concerning the conquest of Spain was, "is the conquest of Mexico justified?" For the first time historians began to read the words of Diaz in a new light. Instead of interpreting their actions through the lens of European prejudice, the conquistadors were exposed for what they truly were. The conquest of the Aztec civilization was no longer appreciated for its ability to spread Christianity or subdue the "heathens." Instead of being honored for their bravery in battle or glorified for their defense of Christianity, men like Bernal Diaz were recognized primarily for their greed. Though Cortes and his men, "delighted in their new great fortune," which came at the expense of the native people, and after "all the gold and silver and jewels in Mexico had been added together," the conquistadors still could not escape the fact that they were, in the end, thieves and murderers. For the first time, Diaz’s account was subjected to scholarly investigation and genuine criticism. Historians began to suggest that much of Diaz’s work was, "an attempt to keep abreast of the paste of events that profoundly threatened his economic well being." In other words, much of what Diaz wrote was done to defend his social and economic status, not to mention his reputation.

To be certain, Bernal Diaz’s The Conquest of New Spain has played an essential role in the overall historiography of Mexican conquest. It has provided us with an eyewitness account of the destruction, subjugation and assimilation of the native people in and around Tenochtitlan. Though clearly prejudicial and xenophobic in his approach to this historical event, Diaz’s record still remains an important (and hotly debated) primary source document of Spanish conquest. As the interpretation of Diaz’s work has changed over the years, scholars have been able to make significant changes to the historiography of Spanish conquest. Instead of being seen as stalwart Christian heroes, the greedy motives of the conquistadors have been exposed, and the true nature of Spanish conquest revealed. One can only imagine what future historical inquiry will reveal.

Wednesday, January 11, 2012

Book Review: Final Solutions: Mass Killing and Genocide in the 20th Century

Final Solutions: Mass Killing and Genocide in the 20th Century. By Benjamin Valentino. (Ithaca: Cornell University Press, 2004. Pp. viii, 253).

The twentieth century was the bloodiest in all of human history. The consequences of two world wars left a haunting impression upon the millions of survivors, who became reluctant witnesses to the atrocities of modern warfare. Along with the millions of war victims is another body of mass casualties that is often forgotten in the muddle of twentieth century history. The approximately 60-150 million victims of genocide across the world stand as a monument to the carnage of numerous regimes that embraced mass killing as a necessity. In his book, Final Solutions: Mass Killing and Genocide in the 20th Century, author Benjamin Valentino attempts to address the causes and motivations that have inspired genocide in the twentieth century. By essentially addressing genocide as nothing more than a “powerful political and military tool,” Valentino provides the reader with a detailed perspective into the motives behind genocide.

First off, it is important to recognize the fact that Valentino’s work avoids a discussion of semantics when dealing with the definition of genocide. Instead, the author’s book centers on “mass killings” of more than fifty thousand in number (Pp. 3-4). In so doing, Valentino broadens the scope of his argument by including numerous mass killings that are often ignored in the traditional study of genocide. Valentino also argues that the traditional understanding of genocide as being motivated by “severe ethnic, racial, national, or religious divisions” does not hold up, since “some of the bloodiest mass killings in history have occurred in relatively homogeneous societies” (Pp. 2). Valentino continues his assault on the traditional historiography of genocide by also suggesting that the “traditional studies of genocide have tended to diminish the role of leadership on the grounds that the interests and ideas of a few elites cannot account for the participation of the rest of society in the violence” (Pp. 2). Instead, Valentino proposes in his research that mass killing “occurs when leaders believe that their victims pose a threat that can be countered only by removing them from society or by permanently destroying their ability to organize” (Pp. 5).

To defend his thesis that leaders are responsible for mass killing as opposed to the masses, Valentino provides a detailed comparison between several similar regimes. For example, Valentino makes special mention of the racial tensions that permeated both German and South African society, along with the various forms of intolerance that covered Asia After briefly discussing the backgrounds of these regimes, Valentino poses a question to his audience: Why does mass killing occur in only some of these regimes, which, on the surface, appear to be very similar? Valentino then answers his question by suggesting that a cohesive leadership of elites, with an objective to consolidate their power, is the catalyst for mass killing. By pointing out that perpetrators of mass killing see their actions as, “a rational way to counter threats or implement certain types of ideologies,” Valentino discards the assumption that these regimes kill simply for the sake of killing.

To support his claims, Valentino focuses on three distinct groups of mass killings: communist, ethnic and counterguerrilla mass killings. In the first of these three classifications (which Valentino claims is responsible for the largest number of mass killings), Valentino focuses on the communist regimes of China, the Soviet Union and Cambodia. Valentino then points out the fact that these regimes have resorted to mass killings in an effort to secure that their social changes are met. As Valentino points out, “the effort to engineer utopia has been the justification for some of the world’s most horrendous crimes” (Pp. 92). For communist regimes to secure this “utopia,” they are often required to redistribute land and wealth, which is understandably a difficult change for the masses to accept. For this reason, communist regimes have embarked on some of the worst mass killing policies in world history. As Valentino points out, “The history of communism in the Soviet Union, China, and Cambodia is a powerful demonstration of the degree to which historical accidents, serendipity, and the power of individual personalities can determine the rise of extremely radical and violent groups’ (Pp. 150).

In his second group, ethnic mass killings, Valentino pays special attention to the Nazi regime and its motivations for committing to a policy of ethnic mass killings. Valentino emphasizes the fact that the Nazi regime (along with other regimes that are guilty of mass killings) had a specific strategic goal in mind, as opposed to the traditional assumption that they were simply out for blood. As Valentino writes, “Ethnic mass killings, especially the Holocaust, have tended to be portrayed as little more than killing for killing’s sake…The strategic approach, however, suggests that ethnic mass killing occurs when leaders come to believe that large-scale violence is the most practical way to accomplish a policy of ethnic cleansing” (Pp. 155). By focusing on the ethnic cleansing of Turkish Armenia, Nazi Germany, and Rwanda, Valentino provides his audience with ample insight into the evolution of how these regimes came to embrace mass killings as the only plausible solution to their respective ethnic dilemmas.

In the third group of mass killings addressed in his work, counterguerilla mass killings, Valentino discusses how a number of guerilla insurgencies (particularly in Guatemala and Afghanistan) have compelled governments to adopt a policy of mass killing. Valentino points out the fact that these forms of mass killing often come about not because an army becomes undisciplined or fed-up with the guerilla opposition it faces. Instead, Valentino suggests that counterguerilla forces often see their efforts as being “positive policies designed to improve the lives of the civilian population and draw support away from guerillas” (Pp. 199). In essence, the justification for such actions embraces the notion that one must kill in order to save.

Though often contrary to the traditional understanding of genocide, Valentino’s work provides us with a unique perspective into the causes and motivations behind mass killings. By suggesting that mass killings are primarily the result of an elite leadership, Valentino also proposes that we can better prevent these atrocities from happening again, by being proactive against regimes that have committed to the rapid disposal of a specific group from their society. An objective insight into the causes of mass killing, which Valentino considers to be born out of a political motivation to eliminate a perceived threat as opposed to simple hatred, may serve to prevent future atrocities from ever happening again