A further possible barrier to interbreeding is that races may have a ‘sociobiological’ function as extended kinship groups, practising a diffuse kind of nepotism that stems from our innate desire to reproduce our genes not only directly through sex but also indirectly by protecting our cousins and other relatives. Human beings do seem predisposed to trust members of their own race as traditionally defined (in terms of skin colour, hair type and physiognomy) more than members of other races – though how far this can be explained in evolutionary terms and how far in terms of inculcated cultural prejudice is clearly open to question. Taken together, these factors may help to explain why races seem to be dissolving rather slowly, despite the unprecedented mobility and interaction of the modern era. Recent work on ‘microsatellite markers’ has challenged the view that in strictly biological terms races do not really exist, showing that American ethnic groups identifying themselves as, variously, white, African-American, East Asian and Hispanic are in some respects genetically distinguishable. The key point to grasp is the fundamental tension between our inherent capacity for interbreeding and the persistence of discernible genetic differences. Racial differences may be genetically few, but human beings seem to be designed to attach importance to them.
It may be objected that the historian, especially the modern historian, has no business dabbling in evolutionary biology. Is not his proper concern the activity of civilized man, not primitive man? ‘Civilization’ is, of course, the name we give to forms of human organization superior to the hunter-gathering tribe. With the advent of systematic agriculture between 4,000 and 10,000 years ago, people became less mobile; at the same time, more reliable supplies of food meant that their tribes could become much larger. Divisions of labour developed between cultivators, warriors, priests and rulers. Yet civilized settlements were always vulnerable to raids by unreconstructed tribes, who were hardly likely to leave undisturbed such concentrations of the nutritious and the nubile. And even when – as happened gradually over time – most human beings opted for the pleasures of the settled life, there was no guarantee that settled societies would coexist peacefully. Civilizations geographically distant from one another might trade amicably with one another, allowing the gradual emergence of an international division of labour. But it was just as possible for one civilization to make war on another, for the same base motives that had actuated man in prehistoric times: to expropriate nutritional and reproductive resources. Historians, it is true, can study only those human organizations sophisticated enough to keep enduring records. But no matter how complex the administrative structure we study, we should not lose sight of the basic instincts buried within even the most civilized men. These instincts were to be unleashed time and again after 1900. They were a large part of what made the Second World War so ferocious.
DIASPORAS AND PALES
‘Two peoples never meet,’ the American anthropologist Melville J. Herskovits once wrote, ‘but they mingle their blood.’ Mingling, however, is only one of a range of options when two diverse human populations meet. The minority group may remain distinct for breeding purposes but become integrated into the majority group in all or some other respects (language, religious belief, dress, lifestyle). Alternatively, interbreeding can go on, at least for a time, but one or both of the two groups may nevertheless preserve or even adopt distinct cultural or ethnic identities. Here is an important distinction. Whereas ‘race’ is a matter of inherited physical characteristics, transmitted from parents to children in DNA, ‘ethnicity’ is a combination of language, custom and ritual, inculcated in the home, the school and the temple. It is perfectly possible for a genetically intermixed population to split into two or more biologically indistinguishable but culturally differentiated ethnic groups. The process may be voluntary, but it may also be based on coercion – notably where major changes of religious belief are concerned. One or both groups may even opt for residential and other forms of segregation; the majority may insist that the minority lives in a clearly delineated space, or the minority may choose to do so for its own reasons. The two groups may cordially ignore one another, or there may be friction, perhaps leading to civil strife or one-sided massacres. The groups may fight one another or one group may submit to expulsion by the other. Genocide is the extreme case, in which one group attempts to annihilate the other.
Why, if minorities face such risks by not assimilating, do ethnic identities persist, even in cases where no biological distinction exists? There are, to be sure, fewer ethnic groups in the world today than there were a century ago; witness the decline in the number of living languages. Yet despite the best efforts of the global market and the nation state to impose cultural uniformity, many minority cultures have proved remarkably resilient. Indeed, persecution has sometimes tended to strengthen the self-consciousness of the persecuted. Passing on an inherited culture may simply be gratifying in its own right; we enjoy hearing our children singing the songs our parents taught us. A more functional interpretation is that ethnic groups can provide valuable networks of trust in nascent markets. The obvious cost of such networks is, of course, that their very success may arouse the antagonism of other ethnic groups. Some ‘market-dominant minorities’ are especially vulnerable to discrimination and even expropriation; their tightly knit communities are economically strong but politically weak. While this may be true of the Chinese diaspora* in parts of Asia today, it also has applicability to the Armenians in the Ottoman Empire before the First World War or the Jews in Central and Eastern Europe before the Second. However, because exceptions suggest themselves (the Scots were unquestionably a ‘market-dominant minority’ throughout the British Empire, but aroused minimal hostility), two qualifications need to be added. The first is that the economic dominance of a vulnerable minority may matter less than its political lack of dominance. It is not only wealthy minorities that are persecuted; by no means all the European Jews were rich, and the Sinti and Roma were among Europe’s poorest people when the Nazis condemned them to annihilation. The crucial factor may have been their lack of formal and informal political representation. The second qualification is that, if an ethnic group is to be deprived of its rights, property or existence, it cannot be too well armed. Where there are two ethnic groups, both of which have weapons, civil war is more likely than genocide.
Of considerably less importance is the relative size of an ethnic minority. There are, indeed, cases when a majority population was the victim of violent persecution by a minority, counter-intuitive though that may be. As the people of predominantly Jewish cities in the Pale of Settlement† discovered repeatedly in the first half of the twentieth century, numbers do not always mean safety. Also relatively insignificant as a predictor of ethnic conflict is the degree of assimilation between two populations. It might be thought that a high level of social integration would discourage conflict, if only because of the difficulty of identifying and isolating a highly assimilated minority. Paradoxically, however, a sharp rise in assimilation (measured, for example, by rates of intermarriage) may actually be the prelude to ethnic conflict.
Assimilation, to give perhaps the most important of all examples, was in fact quite far advanced in Central and Eastern Europe by the 1920s. In many places of mixed settlement, rates of intermarriage across ethnic barriers rose to unprecedented heights. By the later 1920s, nearly one in every three marriages involving a German Jew was to a Gentile. The rate rose as high as one in two in some big cities. The trend was similar, with only minor degrees of variation, in Austria, Czechoslovakia, Estonia, Hungary, parts of Poland, Romania and Russia (see Table I.1). This could, of course, be interpreted as an indicator of successful assimilation and integration. Yet it was in precisely these places that some of the worst ethnic violence occurred in the 1940s. One hypothesis explored below is that there was some kind of backlash against assimilation, and particularly against miscegenation, in the mid-twentieth century.
This possibility should disturb but not surprise us. We have, afte
r all, seen instances of such backlashes in our own time. Horrific violence between Tutsis and Hutus occurred in Rwanda in the 1990s, even though intermarriage between Tutsi men and Hutu women used to be quite common. Ethnic conflict also exploded in Bosnia, despite high rates of inter-ethnic marriage in previous decades. These episodes also serve to remind us that there is no linear spectrum of inter-ethnic behaviour, with peaceful mingling at one end and bloody genocide at the other. The most murderous racial violence can have a sexual dimension to it, as in 1992, when Serbian forces were accused of a systematic campaign of rape directed against Bosnian Muslim women, with the aim of forcing them to conceive and give birth to ‘Little Ĉetniks’. Was this merely one of many forms of violence designed to terrorize Muslim families into fleeing from their homes? Or was it perhaps a manifestation of the primitive impulse described above – to eradicate ‘the Other’ by impregnating females as well as murdering males? It would certainly be simplistic to regard raping women as a form of violence indistinguishable in its intent from shooting men. Sexual violence directed against members of ethnic minorities has often been inspired by erotic, albeit sadistic, fantasies as much as by ‘eliminationist’ racism. The key point to grasp from the outset is that the ‘hatred’ so often blamed for ethnic conflict is not a straightforward emotion. Rather, we encounter time and again that volatile ambivalence, that mixture of aversion and attraction, which has for so long characterized relations between white Americans and African-Americans. In calling the period from 1904 to 1953 the Age of Hatred, I hope to draw attention to the very complexity of that most dangerous of human emotions.
Table I.1. Mixed marriages as a percentage of all marriages involving one or two Jewish partners, selected European countries, regions and cities in the 1920s
Percentage of mixed marriages per 100 couples
Luxembourg
15.5
Basel
16.1
Strasbourg
21.2
Germany
35.1
Prussia
35.9
Bavaria
35.9
Hessen
19.9
Württemberg
38.1
Baden
26.4
Saxony
43.5
Berlin
42.7
Magdeburg
58.4
Munich
47.3
Frankfurt am Main
30.4
Hamburg
49.1
Austria
20.9
Vienna
19.8
Czechoslovakia
17.2
Bohemia
36.3
Moravia-Silesia
27.6
Slovakia
7.9
Carpatho-Russia
1.3
Hungary
20.5
Budapest
28.5
Trieste
59.2
Poland
0.2
Posen/Poznan
39.2
Breslau/Wroclaw
23.8
Lemberg/Lwòw
0.5
Bucharest
10.9
Soviet Union (European)
12.7
Russia (European)
34.7
Leningrad
32.1
Kirovograd
8.8
Ukraine
9.6
Byelorussia
6.1
Latvia
3.3
Lithuania
0.2
Estonia
13.5
Vilna
1.2
* * *
* * *
* * *
Note: All data are for the period 1926 to 1929 or 1930 except Trieste (1921–1927), Poland (1927), Lemberg/Lwów (1922–1925), Soviet Union (1924–1926), Russia (1926), Leningrad (1919–1920), Kirovograd (1921–1924), Ukraine (1926), Byelorussia (1926), Lithuania (1928–1930), Estonia (1923) and Vilna (1929–1931).
THE RACE MEME
If it can plausibly be argued that ‘race’ is not a genetically meaningful concept, the question the historian must address is why it has nevertheless been such a powerful and violent preoccupation of modern times. An answer that suggests itself – also, as it happens, from the literature on evolutionary biology – is that racism, in the sense of a strongly articulated sense of racial differentiation, is one of those ‘memes’ characterized by Richard Dawkins as behaving in the realm of ideas the way genes behave in the natural world. The idea of biologically distinct races, ironically, has been able to reproduce itself and retain its integrity far more successfully than the races it claims to identify.
In the ancient and medieval worlds, no identity was wholly indelible. It was possible to become a Roman citizen, even if one had been born a Gaul. It was possible to become a Christian, even – at first especially – if one had been born a Jew. At the same time, blood feuds could run for years, even centuries, between ethnically indistinguishable but irreconcilably hostile clans. The notion of immutable racial identity came late to human history. The Spanish expulsion of the Jews in 1492 was very unusual in defining Jewishness according to blood rather than belief. Even in the eighteenth-century Portuguese Empire, it was possible for a mulatto to acquire the legal rights and privileges of a white through the payment of a standard fee to the crown. As is well known, the first ostensibly scientific attempt to subdivide the human species into biologically distinct races was by the Swedish botanist Carolus Linnaeus (Carl von Linné). In his Systema Naturae (1758), he identified four races: Homo sapiens americanus, Homo sapiens asiaticus, Homo sapiens afer and Homo sapiens europaeus. Linnaeus, like all his many imitators, ranked the various races according to their appearance, temperament and intelligence, putting European man at the top of the evolutionary tree, followed (in Lin-naeus’s case) by American man (‘ill-tempered… obstinate, contented, free’), Asian man (‘severe, haughty, desirous’) and – invariably at the bottom – African man (‘crafty, slow, foolish’). Whereas European man was ‘ruled by customs’, Linnaeus argued, African man was ruled by ‘caprice’. Already by the time of the American Revolution, this way of thinking was astonishingly widespread; the only real debate was whether racial differences reflected gradual divergence from a common origin or, as polygenists insisted, the lack of such a common origin. By the end of the nineteenth century, racial theorists had devised more elaborate methods of categorization, most commonly based on skull size and shape, but the basic ranking never changed. In his Hereditary Genius (1869), the English polymath Francis Galton devised a sixteen-point scale of racial intelligence, which put ancient Athenians at the top and the Australian aborigines at the bottom.
This was a profound transformation in the way people thought. Previously, men had tended to believe that it was power, privilege and property that were inheritable, as well, no doubt, as the social obligations that went with them. The royal dynasties who still ruled so much of the world in 1900 were the embodiments of this principle. Even the republics that occasionally arose in the modern period – in the Netherlands, North America and France – tended to retain the hereditary principle with respect to wealth, if not to office and status. In the eighteenth and nineteenth centuries new political doctrines arose. One theory asserted that power should not be a hereditary attribute, and that leaders should be selected by popular acclamation. Another called for the demolition of the edifice of inherited privilege; all men should instead be equal before the law. A third argued that property should not be monopolized by an elite of wealthy families, but should be redistributed according to individual needs. Yet even as democrats, liberals and socialists advanced these arguments, racists asserted that the hereditary principle should nevertheless apply in every other field of human activity. Racial theorists claimed that not only colour and physiognomy but also intelligence, aptitude, character and even mo
rals and criminality were passed on in the blood from generation to generation. This was another central paradox of the modern era. Even as the hereditary principle ceased to govern the allocation of office and ownership, so it gained ground as a presumed determinant of capability and conduct. Men ceased to be able to inherit their father’s jobs; in some countries during the twentieth century they even ceased to be able to inherit their estates. But they could inherit their traits, as legacies of their parents’ racial origins.
The crucial normative question, however, was how far the manifest ability of the different races to interbreed ought to be tolerated. To some, ‘miscegenation’ seemed simply to be inevitable. A number of thinkers even came to regard it as desirable – that, at any rate, was a strong implication of early anthropological theories about ‘exogamy’, as well as the developing understanding of hereditary illness and the somewhat exaggerated perils of cousin-marriage. However, an increasingly frequent reaction to the phenomenon was condemnation. In his History of Jamaica (1774), for example, Edward Long found ‘the Europeans [there]… too easily led aside to give a loose to every kind of sensual delight: on this account some black or yellow quasheba is sought for, by whom a tawney [sic] breed is produced’. Arthur, comte de Gobineau, in his Essay on the Inequality of Human Races (1853–55), echoed Linnaeus in identifying three archetypal races, of which the Aryan (white) was supreme and, as usual, responsible for all the great achievements of history. But Gobineau introducedanew idea: that the decline of a civilization tended to come when its Aryan blood had been diluted by intermarriage. He, too, regarded the fusion of the intellectually superior white race and more emotional dark and yellow races as inevitable, since the former was essentially masculine, the latter essentiallyfeminine. Yet that did not make miscegenation any less repellent to him: ‘The more this product reproduces itself and crosses its blood, the more the confusion increases. It reaches infinity, when the people is too numerous for any equilibrium to have a chance of being established… Such a people is merely an awful example of racial anarchy.’
The War of the World: History's Age of Hatred Page 3
