“Under conditions of tyranny, it is far easier to act than to think” -Hannah Arendt
Various historians and cultural anthropologists have urged us lately not to conflate too easily Communism with Nazism. This admonition goes back to a book which appeared in 1945: Hannah Arendt’s The Origins of Totalitarianism which analyzes these two major totalitarian movements of the 20th century, namely Nazism and Stalinism. The book did not appear in its English version (titled as The Burden of our Times) till 1951. It became a classic on the subject.
Few scholars would deny that this book has played a major role in shaping the way international affairs have been viewed, from the second half of the 20th century onward. Perhaps more than any other treatise, it has contributed to the way people with a liberal outlook have grappled with the totalitarian ideas and regimes of both the right and the left. To a large extent, this book entrenched the concept of totalitarianism and characterized this type of regime, stressing the shared characteristics of Nazism and Communism, despite the many differences that can be discerned between them.
It is difficult to classify Arendt’s volume on totalitarianism as a book on philosophy, history, political science or mass psychology. Perhaps it would be better listed under Cultural Anthropology. In fact, it is a treatise about the history of culture that is overarching and all-encompassing in its scope, and in this respect it is in the tradition of all-embracing works like Oswald Spengler’s The Decline of the West or Arnold Toynbee’s A Study of History or Francis Fukuyama’s The End of History and the Last Man, or Samuel Huntington’s The Clash of Civilizations and the Remaking of World Order,” or even Vico’s New Science.
Nevertheless, despite this difficulty, to this day, Arend’t treatise continues to offer one of the best insights into totalitarian movements and regimes. It afforded the West the ideological infrastructure needed to see the Cold War not only as a struggle between two superpowers aspiring to world hegemony, but also as a continuation of the fight against totalitarianism as such, whether it comes from the right or the left.
The enormous complexity of The Origins of Totalitarianism arises from its interweaving of an understanding of the concept of totalitarianism with the description of its emergence and embodiment in Nazism and Stalinism. In the 60s it was a must book for many college students, including myself. Now that Nazism had been disposed of, it was felt at the time, we needed to understand the origins of that other totalitarian system, Communism, as it presented itself at its origins under Lenin and Stalin.
Arendt seemed to be saying that the two were two sides of the same coin; she seemed to conflate them into each other. At least that was the most common interpretation at the time to which some scholars objected. We must remember that the 50s were the times of Mc Chartism which suspected and looked for a communist under every bed. After World War II, the West did in fact face an intricate problem: while Nazism and Fascism had been defeated, this victory, if truth be told, had been made possible largely thanks to the cooperation and help of Stalin’s Soviet Union.
Before 1945, the war could be depicted as pitting the “free world” against the dictatorships of Hitler and Mussolini, but the strong-armed Communist takeover of Eastern Europe made it difficult to continue clinging to this fiction. On the other hand, it cannot be denied that totalitarianism has been identified by many historians as a brutal, and, thanks to modern technology, potent form of political tyranny whose ambitions for world domination are unlimited.
Disseminating propaganda derived from an ideology through the media of mass communication, totalitarianism relies on mass support. It crushes whoever and whatever stands in its way by means of terror and proceeds to a total reconstruction of the society it displaces. Thus a largely rural and feudal Russian Empire, under the absolutist rule of czars stretching back to the fifteenth century, was transformed first by Lenin after the October Revolution of 1917 and then by Stalin into an industrialized Union of Soviet Socialist Republics.
Similarly, a Germany broken after its defeat in World War I, was mobilized and became the conqueror of most of Europe in the early 1940s less than a decade after Hitler’s assumption of power. In China the People’s Republic, by taking the Great Leap Forward in 1958 followed by the Cultural Revolution beginning in 1966 and ending with Mao Zedong’s death in 1976, expunged much of what remained of a Confucian culture that had survived for more than three thousand years.
Now, according to Arendt the nature of totalitarianism is the combination of “its essence of terror and its principle of logicality” As “essence” terror must be total, more than a means of suppressing opposition, more than an extreme or insane vindictiveness. Total terror is, in its own way, rational: it replaces, literally takes the place of, the role played by positive laws in constitutional governments.
But the result is neither lawless anarchy, the war of all against all, nor the tyrannical abrogation of law. Arendt pointed out that just as a government of laws would become “perfect” in the absence of transgressions, so terror “rules supreme when nobody any longer stands in its way.” Just as positive laws in a constitutional government seek to “translate and realize” higher transcendent laws, such as God’s commandments or natural law, so totalitarian terror “is designed to translate into reality the law of movement of history or nature,” not in a limited body politic, but throughout mankind. The goal of totalitarian terror is to become universal in theory and practice.
Jerome Kohn, who is the Director of the Hannah Arendt Center at the New Social University writes this in his essay Totalitarianism: the Inversion of Politics: “Arendt concluded that Hitler and Stalin discovered that the eradication of the unpredictability of human affairs, of human freedom, and of human nature itself is possible in ‘the true central institution of totalitarian organizational power,’ the concentration camp.
In concentration camps the combination of the practice of terror with the principle of logicality, which is the nature of totalitarianism, ‘resolves’ the conflict in constitutional governments between legality and justice by ridding human beings of individual consciences and making them embodiments of the laws governing the motion of nature and history.
On the one hand, in the world view of totalitarianism the freedom of human beings is inconsequential to ‘the undeniable automatism’ of natural and historical processes, or at most an impediment to their freedom. On the other, when ‘the iron band of terror’ destroys human plurality, so totally dominating human beings that they cease to be individuals and become a mere mass of identical, interchangeable specimens ‘of the animal-species man,’ that terror provides the movement of nature and history with ‘an incomparable instrument’ of acceleration.
Terror and logicality welded together equip totalitarian regimes with unprecedented power to dominate human beings. How totalitarian systems accomplish their inversion of political life, above all how they set about destroying human conscience and the plurality of unique human individuals, staggers the imagination and confounds the faculty of understanding.”
Arendt’s primary contribution to the understanding of totalitarianism lies mainly in her contention that the totalitarian movements, both fascist and communist, provided an answer to the masses facing the disintegration of traditional European society, with its hierarchies, norms and accepted modes of behavior. Modernization and democratization, it emerges, did not in fact elevate “the people” but often, rather, the “masses” or the “mob,” an observation already made by conservative writers like Jose Ortega y Gasset. According to this perspective, fascism and communism were not a continuation of the historical dictatorships based on ruling classes or conquests exemplified by European aristocracy. They represented a new kind of tyranny, nourished by the alienation spread by modern life. The individual, “the common man,” is entirely cut off from moderating or restraining affiliations. He has nothing in his life but the idea that connects him directly, with no need of institutional mediation, to the movement and the leader.
Hence the mass marches and pageants — whether in Nuremburg or in Red Square. Hence the intoxication from the stunning individual experience of marching together with tens of thousands of others to stirring music and flags waving still going on in Communist North Korea. Hence, too, the creation of an intrusive bureaucratic machine, accompanied by a secret police force and concentration camps, with hierarchical and rigid discipline binding together a population with no other foci of identification. What enthusiastic belief does not do, fear will, and the combination of the two is tremendously powerful. The cruel irony is that the totalitarian society really is a classless society that could therefore be headed by nonentities like Hitler and Stalin or closer to our times, a Donald Trump who is already been hailed as a saving “leader” by all the far right white supremacists and racists of the country. The illusion is that the Constitution and its provisions of checks and balances will ultimately prevail. One hopes so, but that remains to be seen.
In fact, today we know far more about totalitarian regimes than Arendt did when she wrote the book. Nevertheless, Arendt’s descriptions continue to be read with great excitement, just as Arthur Koestler’s novel “Darkness at Noon” still provides insight into Stalin’s purge trials in Moscow and why it disappointed convinced communists such as Ignazio Silone. It must be pointed out however that of its three sections of Arendt’s book, only the last focuses on totalitarianism; the first two are entitled “Anti-Semitism” and “Imperialism.”
In the section on imperialism, Arendt devotes a chapter to the rise of the pan-German and pan-Slavic movements and, surprisingly, depicts them as evidence of the decline of the nation-state. However, historical research, like the statements of those selfsame pan-movements, indicates that they are clearly nationalist movements taken to the extreme. For instance, pan-Slavism was an expansion of Russian nationalism, aided by the national movements of other Slavic peoples. And German nationalism at its most extreme was not satisfied with the unification of Germany. The pan-German ideology saw itself as the clearest expression of German nationalism, and therefore saw the ethnic Germans living in other Eastern Europe countries as an integral part of the German people and the Third Reich.
Her key statement on this issue, which pervades her entire discussion of anti-Semitism, is that “modern anti-Semitism grew in proportion as traditional nationalism declined, and reached its climax at the exact moment when the European system of nation-states and its precarious balance of powers crashed.” It was in fact the rise of the modern nation-state, and the challenges it faced, that led to the sharp increase in anti-Semitism. Moreover, the rise of aggressive anti-Semitism in Eastern Europe is directly connected to the rise of nationalist movements and nation-states there. As nationalism thrived and achieved its political aims in Romania, Hungary, Poland and Lithuania, anti-Semitism increased when the nationalist movements had to confront the existence of a relatively large Jewish minority in their territories.
As Arendt would have it, there were no poor Jews living on the margins of European society, managing to live with difficulty and without political and civil rights; the Jews were all bankers, financiers, court Jews and privileged, or in her generalizing language: “The Jews had been purveyors in wars and the servants of kings.” Moreover, Arendt seems to be unaware of a major fallacy in her account of the Jews’ role in the rise of absolute monarchies and the modern nation-state: Several of these countries had few or no Jews living in them at the time of their emergence as modern nation-states. Spain, for one, had expelled most of them at the very time when Spanish absolute monarchy was being consolidated.
According to Arendt, “the Jews” always supported the governments in power in whichever country they were living, but the truth is that the number of Jews in the revolutionary, liberal and socialist movements was far greater than their representation in the overall population. “The Jews,” continues Arendt, were responsible for the hatred felt toward them because of their communal seclusion, their non-involvement in politics, their concern solely for themselves and their non-participation in social and class struggles.
But one can argue precisely the opposite, that it was the disproportionate prominence of Jews in politics — especially liberal and socialist politics — that gave rise to anti-Semitic criticism. Examples range from Karl Marx and Eduard Bernstein in Germany to Ferdinand Lassalle in France; Jews were also heavily involved in the Communist revolutions in Bavaria and Hungary after World War I, and clearly in the Soviet revolution. Indeed, this was one of the classic anti-Semitic canards of the 19th century and of the Nazis in the 20th.
Despite the above critique it is misguided at best to see Arendt as a person tainted by Jewish self-hatred as some scholars have declared in their review. To the contrary, she was a courageous analyzer and fighter against anti-Semitism and Totalitarianism. That’s why she wrote the book in the first place.
Considering all the Trojan Horses planted all over the EU as we speak and hiding those in waiting who’d love nothing more than to install a totalitarian system in their country and all over the world; furthermore, considering the ominous centrifugal forces at work in the EU threatening its unity, we’d do well to interpret Hannah Arendt’s thought as a Cassandra-like warning to us, and we’d be wise to heed it.
Happiness Is Around You
Happiness is a beautiful combination of joy and pleasure, that gives the way to peace. Happiness is a subjective feeling but today’s world gives it an objective meaning. We have associated our happiness with wealth, bank balance, property, gold, and other materialistic things. But the basic formula of happiness lies in the forgotten pleasures. The pleasures once cherished by our elders are still the true sources of happiness, but unfortunately, we forget these ones.
food, sleep, children, books, smiles, music, prayers, Quran, charity, timely
forgiveness, honesty, appreciation, support, outdoor games, socializing,…….all these components have lost their effects in our lives. We have forgotten to enjoy the pleasure of our good health because we do not care about that. Whereas, to have a healthy body, a healthy physique gives the ultimate pleasure of being fit in life and free from diseases.
Everyone is hurrying and running away. We are unable to give proper time to sleep, to children, to elders, and most importantly to ourselves. Elders do not realize that their children need them. They consider it enough, to give all the material things to their kids. But they are mistaken. Children want their real-time. They have so many problems to share with their parents. It is their first and foremost right to have quality time with their elders. On the other side of the picture, kids are themselves now so busy in useless activities, that they almost do not bother to spend time with family. They have made their own corners, which is making them a more introvert and un-socialized.
It is said that “A smile is not just a way to exhibit your happiness and well-being, it is also a way to make people good about themselves. “But we are misers and cowards to share our smile with others so that it may not spread like a wave of pleasure. We have become selfish almost at everything.
Similarly, forgiveness enables
you to decide about your relationship with others based on happiness. In this
state, you are tolerating others and in a long way, you feel closer to other
But we the so-called “good human beings” like to take revenge, We like people hurting back in a more hard way. We do not forgive. We are egoistic. We like seeing others in pain. We enjoy to see them in a more miserable condition and in more hardships. We do not like to forgive others easily. We do not like to help others. We are harsh. We cannot see others’ happiness.
Life is wonderful and worth living, but we have made it very unhappy by creating ethnic, provincial, national and international conflicts. We live in a continuous race state of the race, running for our desires and positions. I do not condom this living style as I understand for such people, happiness is all about getting things. But to neglect many other things that are the true sources of bringing happiness in life is not a good idea. Do find some positive ways to find happiness in life. Happiness that would last forever. The happiness that is collective, constructive and subjective.
New lives, new freedoms: How labour migration empowers Nepali women
When I first met Ram Kumari Chaudhary, she was an extremely shy, but solemn, 19-year-old. She told me she wanted to go to work in Jordan to support her parents, adding that there were few opportunities to find a decent job in Nepal. Soon afterwards, in 2017, I learned that she had found a job in Jordan’s booming garment industry, earning, on average, around US$350 a month. Every three or four months she faithfully sent back about three-quarters of her salary to her parents in Nepal.
After about 18 months, her father’s poor health forced her to resign and return home. She brought with her a refund of her social security contributions worth about US$500, as well as some other savings. Her employer in Jordan also gave her a free airfare home as a welfare gesture. When we met again she had metamorphosed into a confident young lady, emboldened by her worldly experience and proud of her achievements. “I was able to make a support building a small home for my parents in the village,” she told me. “I have been supporting my father’s treatment. I brought back a flat screen TV when I came back. I have a modest saving if I want to do something. And, I have already been offered a job in a factory here. Given my international experience, the salary package is also good. Had I stayed in Nepal, I would not have earned that much.”
Chaudhary’s household is one of the 57 per cent in Nepal receiving remittances from migrant workers. So important are these financial flows to the Nepali economy that they are equivalent to 26 per cent of the country’s GDP. And, they are growing. In the financial year 2018/19 alone the country received migrants’ remittances of NPR 879.26 billion (US$ 7.76 billion), up from NPR 231.72 billion (US$ 2.05 billion) in the fiscal year 2009/10.
25-year-old Maya Chepang Praja, from Chitwan, south-west of the Nepali capital, Kathmandu, opted to work abroad to support the upbringing of her son, then aged three, after her husband abandoned them. Despite very little education, in Jordan she earned an average of USD275 per month – more than double the USD130 she was paid working at a factory in Nepal – and she was able to save most of this to send back to Nepal for her son.
Unfortunately, she was forced to return to Nepal after less than nine months of working in Jordan when her son, who was being cared for by his grandmother, had his leg crushed in an accident. “If the accident didn’t occur and if I had stayed back [in Jordan], I would have earned enough to give my son a good life, a good education. However, whatever I earned in the nine months helped me at least get his leg back. I will always be grateful for that,” she told me. She is now looking for another job abroad.
The importance of migration and remittances will continue to grow in Nepal, because approximately 500,000 individuals are entering the labour market annually but only one in 10 are finding jobs. In these circumstances, it seems close to impossible to lead a quality life, with access to health, education and decent housing, without going for foreign employment. Furthermore, as these young women’s stories show, opportunities to work overseas in decent jobs have also made an important contribution to the empowerment of Nepali women in a broader sense of the term. This is seldom taken into consideration in larger studies on the socio-political impact of remittances and foreign employment.
The drive for quality education worldwide, faces ‘mammoth challenges’
Aligning inclusive, quality education with the Sustainable Development Goals (SDGs) was centre-stage on Friday, as the President of the UN General Assembly held a high-level interactive meeting for the International Day of Education.
“The education sector is wrestling with mammoth challenges worldwide”, said Tijjani Muhammad-Bande, in his message for the day.
Listing them, he said there was a “precipitate decline” in the quality and standards of education; a widening knowledge gap between students in technically advanced societies and those in developing countries; a crisis of learning in conflict zones; growing school bullying, and “the declining esteem of the teaching profession” overall.
Mr. Muhammad-Bande maintained that today’s education must “bridge the yawning gap” between the modern employment needs for specialized skills, and actual learning opportunities.
“School curricula have yet to anticipate and respond to workplace needs for hands-on, vocational, ICT applications, and sundry technical skills, while still advancing the traditional scholastic pursuits”, he stated.
Moreover, he highlighted, “the significance of the deficits in education outcome becomes obvious when viewed alongside the spiralling population crisis”.
Education in a crisis
The fate of school children trapped in conflict zones deserves even more urgent attention.
According to UNICEF, in 2017, 500 attacks were staged on schools in 20 countries worldwide. In 15 of those 20, troops and rebel forces turned classrooms into military posts.
Thousands of children were recruited to fight, sometimes made to serve as suicide bombers, or forced to endure direct attacks.
“The learning environment may also be rendered unsafe by gun-toting, machete-wielding, gangs and unruly youths, and by sexual predators on school premises”, Mr. Muhammad-Bande said.
And natural disasters pose additional threats to the learning environment.
Cyclones, hurricanes and storms are among the climatic conditions that periodically wreak havoc on school buildings and facilities, making learning difficult, if not impossible.
“The choices that education stakeholders make have direct impact on various social groups, particularly, disadvantaged groups like rural communities, the urban poor, persons with disabilities, and women”, upheld the PGA, noting that nearly two-thirds of the world’s illiterate adults are female, mostly in under-developed countries.
Choice also becomes critical in the struggle to elevate the status of the teaching profession, recruit competent and motivated teachers, and expose teachers to innovative techniques.
But there are bright spots he said: “Forward-looking education policies have contributed to the attainment of SDG targets in some countries”, asserted Mr. Muhammad-Bande.
And participants at this year’s International Day of Education are given the opportunity “to share international good practices in inclusive quality education”.
Partnerships are key
Education enhances the “analytical, inventive and critical thinking capacities of human beings”, the Assembly President said, adding that in the process, it accelerates each nation’s technological attainments and economic growth.
“When a society remains perpetually under-developed, it must among other things re-evaluate its education system”, said Mr. Muhammad-Bande. “If the system is dysfunctional or does not facilitate the acquisition of pertinent knowledge and skills, the economy will, at best, stagnate, and at worst, collapse”.
Bearing in mind the “tremendous amount of work” that lies ahead, he shared his belief that partnerships can play an important role in implementing and attaining the SDGs, which is why his office “has placed strong emphasis on engendering partnerships across key priority areas”, including education.
In conclusion, Mr. Muhammad-Bande urged Member States and other key partners to examine the feasibility and value-added support in establishing a network of key existing education networks to exchange information and ideas, “including sources of support, relating to all aspects of education”.
Power of education
“Education has the power to shape the world”, Deputy Secretary-General Amina Mohammed spelled out at the podium.
“Education protects men and women from exploitation in the labour market” and “empowers women and gives them opportunities to make choices”, she said.
Moreover, it can help change behaviour and perceptions, thereby fighting climate change and unsustainable practices. A quality experience in the classroom helps promote mutual respect and understanding between people; combat misperceptions, prejudice and hate speech; and prevent violent extremism.
“Without education, we cannot achieve any of the SDGs”, Ms. Mohammed flagged.
And yet, with 2030 looming on the horizon, the world is lagging behind, prompting the Secretary-General to issue a global call for a Decade of Action, to accelerate the implementation of the SDGs.
“The situation in education is alarming…because of the crisis in the number of children, young people and adults who are not in education”, as well as because many who are, are not learning.
And refugees and migrants face additional challenges.
According to the UN Office of the High Commissioner for Refugees (UNHCR), the proportion of refugees enrolled in secondary education is 24 per cent, only three per cent of whom have access to higher education.
“We have the power to shape education, but only if we work together and really bring the partnerships that are necessary to provide quality education”, she concluded. “We have a duty to step up our efforts, so that quality education for all is no longer a goal for tomorrow, but a reality”.
Invest in education
Action for “the four Ps on which our future depends”, namely people, prosperity, the planet and peace, is imperative, according to the head of the UN Educational, Scientific and CulturalOrganization, UNESCO in her Friday message.
Although education is “a valuable resource for humanity”, Director-General Audrey Azoulay pointed out that it is “all too scarce for millions of people around the world”.
A global learning crisis, confirmed by the UNESCO Institute for Statistics, is a major cause for concern as it is also a crisis for prosperity, for the planet, for peace and for people”, she said, urging everyone to take action for education “because education is the best investment for the future”.
UNESCO has been charged with coordinating the international community’s efforts to achieve SDG 4, quality education for all.
“First and foremost”, the UNESCO chief said, “our Organization takes action for people, by making education an instrument of inclusion and, therefore, of empowerment”.
Changing lives, transforming communities
“It changes lives, transforms communities and paves the way towards productive, sustainable and resilient societies in which children – girls and boys – can reach their full potential”, she expanded, urging everyone to strengthen their efforts to manifest a world in which every child receives a quality education that allows growth, prosperity, empowerment and so they can “make meaningful contributions to communities big and small, everywhere”.
Trump impeachment failure: What is in store for America and the world?
On February 5, the US Senate found President Donald Trump not guilty of actions which could be classified as requiring...
Year-old peace agreement must be implemented for ‘lasting peace’ in Central African Republic
Following a visit to the Central African Republic, a UN independent expert said that everyone must take all measures necessary...
The forgotten world of female silence (around issues of mental cruelty and abandonment)
I think of victims of abuse. Have I been a victim of abuse all of this time, all of these...
Climate-neutral Europe: EU invests more than €100 million in new LIFE Programme projects
The European Commission today announced an investment of €101.2 million for the latest projects under the LIFE programme for the...
Pakistan puts press freedom at the core of struggle for new world order
Sweeping new regulations restricting social media in Pakistan put freedom of expression and the media at the heart of the...
Mobile game aims to bridge gap between citizens and leaders on climate action
Millions of people worldwide will get to share their views on climate action through a UN campaign launched on Thursday aimed at connecting them with Governments and...
Lithuania: To serve or not to serve in the army
It is well known that in 2015 Lithuanian authorities reintroduced compulsory military service due to the potential threat caused by...
Southeast Asia3 days ago
Political advantage through aid or trade: India’s knee jerk on Malaysia and Turkey
Energy3 days ago
Gazprom and Europe
Africa2 days ago
Violence in North and West Africa increasingly targeting civilian and border areas
Energy News3 days ago
New Strategy to Help Vietnam Scale Up and Better Utilize Solar Power
Eastern Europe2 days ago
Russia’s Changing Economic Attitude towards Abkhazia & Tskhinvali Regions
Middle East3 days ago
Growing Political Instability in Middle East: A Case Study of Yemen
Reports2 days ago
“Westlessness”: Munich Security Report 2020
EU Politics2 days ago
Future ACP-EU Partnership