A forgotten Anzac story in Greece’s bloody history

A king sate on the rocky brow
Which looks o’er sea-born Salamis;
And ships, by thousands, lay below,
And men in nations—all were his!
He counted them at break of day – 
And when the sun set, where were they?
Lord Byron, Don Juan

Christopher Allen, The Australian’s art critic, writes of how Greece’s antiquity presses in on the present. It is a lightweight piece, surveying as it does three millennia of history, from the days of the Greeks, Alexander, the Great and the Romans to those of the Ottomans and their successor states –  but it is elucidating nonetheless.

It is a brief reminder of the veracity of the phrase “history is always with us”, and of how the past continues to shape the present through its influence on culture, human nature, and ongoing events – a constant guide, providing both cautionary tales and inspiration for the future, as we carry our history with us in our identities, cultures, societies and recurring patterns of behaviour. As author and activist James Baldwin is attributed to have said, “History is not the past. It is the present. We carry our history with us. We are our history”.

Greece has always lived a double life. To the casual visitor, it is a sun-splashed idyll of sea and sky, but its history tells a darker story – a long, hard ledger of heroes and horrors, and the stubborn will to survive wedged between warring empires. The last two and a half millennia have been less a tranquil Mediterranean tableau than a parade of conquerors, liberators, and the occasional poet-adventurer.

Over time, Greece has drawn to its shores soldiers and adventurers, poets and dreamers – and naive youths like myself. I hitch-hiked down from what was then Yugoslav in the summer of 1970, a young man with a second-hand rucksack and followed the looping Adriatic highway from Thessaloniki and Athens. I knew enough history to feel the charge of passing near Thermopylae, where Spartans once made their famous last stand against the might of Xerxes. But I wasn’t to learn until over half a century later that an army of ANZACs battled overwhelming odds just a valley away.

The past, in Greece, as in the Middle East, always stands just offstage, awaiting its cue and refusing to stay politely within its own century. It is not merely one of the world’s most benevolent postcards; it is a crossroads of empires, a battleground of ambitions, a cavalcade of famous names and places, where East and West have met, mingled, clashed, and sometimes embraced in the long swirl of history, where the mythic and the modern travel together.

One particular reference also reminds me of how history sends out roots, twigs and branches throughout the settled and hence recorded world.

Tempe, on Sydney’s Cooks River, wears its classical inheritance more openly than most Sydney suburbs. When Alexander Brodie Spark built Tempe House in the 1830s, he christened the estate after the Vale of Tempe in northern Greece – a narrow, ten-kilometre gorge carved by the Pineiós River as it threads between Olympus and Ossa. The poets imagined Poseidon’s trident had cleft the mountains to make it; Apollo and the Muses strolled beneath its laurels; sacred branches were cut there for Delphi. Spark, standing between his own modest “Mount Olympus” and the river, saw a faint echo of the Greek idyll and gave the place its name.

But the Vale of Tempe was never entirely pastoral. Armies have squeezed through that narrow defile for millennia. The Persians marched through it on their way south – Tempe lies just north of the iconic pass of Thermopylae, part of the same chain of passes that determined so much of Greek military history. And in the twentieth century it would again become a stage for outsiders in uniform.

In April 1941 Australian and New Zealand troops, together with British units, were thrown into Greece as Lustre Force – outnumbered, outgunned, and facing a German army with air superiority and modern communications. One of the hardest-fought delaying actions took place – inevitably, given the geography – at Tempe Gorge on 18 April (the featured image of this post, from the collection of the Australian War Museum). The Australian brigade was commanded by Brigadier A.S. Allen, who had formed the first battalion of the new AIF. His “Anzac Force” (apparently the last operational use of that designation) held the gorge long enough to impede the German advance and allow wider Allied withdrawals. The serene valley Spark had sentimentalised became, for a few violent hours, an Anzac bottleneck: those same narrow walls that once sheltered shrines now channelling rifle fire and Stuka attacks. Many of those men would soon find themselves on Crete, resisting the first large-scale parachute assault in military history.

And then – because Australia never resists a touch of Mediterranean whimsy—the Hellenic (and Hellenistic) echoes continue in our own neighbourhood on the Midnorth Coast. Halfway along the road from Bellingen to Coffs Harbour lies the township of Toormina, home to our closest shopping centre and to the Toormi pub. Its name began its life on the slopes of Mount Tauro in Sicily, in the ancient town of Taormina, the site of a famous amphitheater. In the 1980s local Italian residents of who were clients of developer Patrick Hargraves (the late father of a good friend of ours) suggested the name “Taormina” for the new subdivision. He liked the idea but clipped the opening “a” to make it more easily pronounceable- and Toormina entered the Gregory’s and thelocal vernacular.

So in our small corner of New South Wales, Greek myth, Persian marches, Anzac rearguards, and Sicilian nostalgia all whisper from the signposts. Tempe and Toormina: unlikely twins, proof that even the quietest suburb can carry the long shadows of the ancient world.

See also in In That Howling Infinite, Ottoman Redux – an alternative history and The fall of the Ottoman Empire and the birth of Türkiye 

Uncovering a forgotten Anzac story in Greece’s bloody history

From ancient battles to World War II, a visit to Athens’ War Museum exposes the dramatic military history that shaped modern Greece. Christopher Allen’s deeply personal connection unravelled in the process.

Christopher Allen, The Australian, 21 November 2025
James Stuart, View of the Erechtheion, Athens, October 1787. Photo: Royal Academy of Arts, London. Photographer: Prudence Cuming Associates Limited.

James Stuart, View of the Erechtheion, Athens, October 1787. Royal Academy of Arts, London. Photographer. Prudence Cuming Associates Limited.

A little over 200 years ago, the Greeks began their war of independence from the Ottoman Empire, which had conquered most of the Byzantine world in the 15th century; the renaissance in Western Europe thus coincided with the beginning of a new dark age for the Greeks under Turkish oppression. Some islands held out for longer: Rhodes, home of the Knights of St John, was taken in 1522, forcing them to withdraw to Malta; Cyprus, ruled by the French Lusignan dynasty from the time of the Crusades and then by Venice, was brutally conquered in 1571, and Crete, held by Venice since 1205, finally fell after a generation-long siege in 1669.

The Ottoman Empire reached the apogee of its power in the early 18th century, but then began a slow decline, one of whose incidental effects was to make the Greek world more accessible to Western travellers: James Stuart and Nicholas Revett spent time in Athens from 1751 and published their Antiquities of Athens in several volumes in 1762. By the early 19th century, Greece had become part of the itinerary of the Grand Tour; by 1816, the Parthenon Frieze was in the British Museum and profoundly transformed modern understanding of Ancient Greek art.

Meanwhile the Greek War of Independence began with revolts in the Peloponnese in 1821 and a Declaration of Independence in 1822, eliciting a savage response from the Turks and sympathy from intellectuals and the educated public in Western European countries. The slaughter of the population of the island of Chios in 1822 led Eugène Delacroix to paint his famous Massacre at Chios, exhibited in the Salon of 1824 and purchased in the same year for the national collection; it is today in the Louvre. In 1823, the most famous poet of his day, Lord Byron, who had already demonstrated his sympathy for Armenian culture and independence from the Ottomans, went to Greece to help in the fight, both personally and financially.

This 1813 portrait by Phillips depicts Lord Byron, the famous English poet, wearing traditional Albanian attire. It captures his fascination with the Balkans and his travels, marking a moment of cultural exchange in his life. Picture: Alamy

This 1813 portrait by Phillips depicts Lord Byron in traditional Albanian attire. Alamy

Byron’s death in 1824 at Missolonghi only attracted more attention and sympathy to the cause of Greek freedom, and the great powers – Britain, France and Russia – warned the Turks about further repression, even though they were also committed, for different reasons, to maintaining the integrity of the crumbling Ottoman Empire. In 1827, at the Battle of Navarino, an international fleet led by the British and commanded by Sir Edward Codrington destroyed the Turkish and Egyptian navies. After further interventions on land by Russian and French forces, the Ottoman Empire was compelled, by the Treaty of Constantinople in 1832, to accept the independence of mainland Greece, although initially only as far north as the so-called Arta-Volos Line. The north, including Thessaly, Macedonia and Thrace, remained in Ottoman hands and Mustafa Kemal Ataturk was born in the former Byzantine city of Salonika in 1881.

Instability in the Balkan provinces of the Ottoman Empire in the 1870s gave the new Greek nation the opportunity to annex the central region of Thessaly in 1881 (while Britain incidentally acquired Cyprus in 1878). Further important gains were made during the two Balkan Wars (1912-13): much of Epirus in the northwest as well as Salonika and most of southern Macedonia, most of the Aegean Islands and Crete; the British had already ceded the Ionian Islands in 1863 and the Italians would relinquish the Dodecanese after World War II in 1947. Meanwhile, in the aftermath of World War I, Greece had briefly seized eastern Thrace and territories in Anatolia, soon to be retaken by the Turks with immense loss of life in the Great Fire of Smyrna in 1922.

Model of Byzantine warship from the War Museum

Model of Byzantine warship from the War Museum

This is of course a very much simplified version of the extraordinarily complicated story of Balkan politics from the mid-19th century, which forms such an important part of the lead-up to World War I. All of these events were accompanied not only by terrible military casualties on all sides, but by massive disruption to the population of lands where people of different ethnicities and faiths had lived side-by-side for centuries as part of a multiethnic empire, including war crimes and atrocities against civilians and non-combatants. And Greeks who had previously enjoyed political and economic prominence throughout the Ottoman world, including the Phanariots of Constantinople, were first stripped of their privileges, then persecuted and finally expelled in the tragic population exchange of 1923.

All of these events and many more are covered in the exhibits at the Athens War Museum, which I had never visited until a few weeks ago, but which gives a vivid idea of the almost continuous warfare that has been carried on over the past couple of centuries in a land most tourists imagine as a paradise of sea, sun and waterside taverns. The events of the war of liberation, especially as we pass through so many bicentenaries in the current decade, are naturally well represented: there is, for example, a new and interactive display devoted to the sea battle of Navarino and events surrounding this decisive moment in the war.

There are portraits of the many famous leaders of the independence movement in their picturesque costumes, as well as dramatic reimaginings of heroic battles, and of course weapons and equipment of the time. The resonance of the Greek struggle in Western Europe is recalled in a copy of Delacroix’s Massacre at Chios, as well as a version of Thomas Phillips’s portrait of Lord Byron in exotic Albanian costume (1813), of which the original hangs in the British embassy at Athens; another replica by the artist himself, but only of the head and shoulders, is in the National Portrait Gallery in London.

Eugène Delacroix, The Massacre at Chios

But there is much more about the history of Greece in Antiquity, and the chronological arrangement of the displays makes this an effective way to follow the sequence of events, especially the main episodes of the Persian Wars – with the great battles of Marathon in 490BC and Salamis in 480 – as well as the subsequent conflict between Athens and her quasi-subject states on one side and Sparta and her Peloponnesian allies on the other, known as the Peloponnesian War.

This disastrous war (431-404 BC) was followed in the second half of the fourth century by the rise of Philip of Macedon to hegemony, for the first time, over almost all of mainland Greece. After his assassination in 336, his young son, who became Alexander the Great, embarked on a spectacular campaign that led to the conquest of the whole of the vast Persian empire, from Egypt to what are now Afghanistan and Pakistan. Alexander’s conquests led to the extension of Greek language and civilisation deep into Asia, creating the international culture of the Hellenistic period, characterised among other things by a rich and complex exchange of ideas and forms between East and West.

He left an indelible impression on all the lands he conquered and is, for example, the first historical figure in the Persian national epic, the Shahname. By the time of Ferdowsi, who composed this masterpiece a millennium ago, the Persians had forgotten about the Achaemenid dynasty that first created the Persian empire in the sixth century BC; even the great site of Persepolis was and still is called Takht-e Jamshid, the throne of Jamshid, one of the mythical rulers from the great epic.

Each of Alexander’s battles – he is one of the handful of great generals never to have been defeated – is illustrated in clear diagrams, but they are also recalled in later images, in this case particularly in a series of 17th-century engravings whose story is probably unknown to almost all visitors to the museum. These are reproductions of gigantic paintings made as cartoons for tapestries commissioned by the young Louis XIV in the 1660s from Charles Le Brun, who was to become his court painter and who was later responsible for the decorations at Versailles, including the Hall of Mirrors. The series illustrates the valour but also the magnanimity of Alexander, as is clear from the moralising inscriptions attached in the engraved versions. For a long time, the huge canvases were not displayed at the Louvre, but for the last few decades have had their own room upstairs in the Sully wing.

Following the chronological sequence from antiquity we eventually get back to the war of independence and its sequels already mentioned above; but the story continues, after what the Greeks call the Asia Minor Catastrophe of the early 1920s, with a new calamity two decades later. For Mussolini invaded Greece in October 1940 expecting, like Putin in Ukraine, to achieve an easy victory and utterly underestimating the strength and resolve of the Greek army. By the following spring, it was clear that he was getting nowhere, and Hitler decided to come to his rescue by invading Greece in April 1941.

A. Bormans, engraving after Charles Le Brun Alexander and King Porus

A. Bormans, engraving after Charles Le Brun Alexander and King Porus

An Allied army, mostly consisting of Australian and New Zealand troops as well as some British units, was hastily put together and sent from Egypt to Greece as Lustre Force. It was heavily outnumbered by the Germans, who were also massively better equipped and had the benefit of air cover and wireless radio communication. Nonetheless, the Allied army put up a determined resistance in a series of battles including one notable action on April 18, 1941 at Tempe Gorge commanded by my grandfather, then Brigadier AS Allen, who had formed the first battalion of the new AIF and taken our first troops to World War II. The brigade he commanded at Tempe was known as “Anzac Force”, apparently the last use of the term, after the designation Anzac Corps for the whole Australian and NZ component of Lustre Force.

After the evacuation of mainland Greece, my grandfather was sent to fight the Vichy French in Syria, but many of our troops were taken to Crete, where in May 1941 they were faced with the first and only large-scale parachute assault in military history, in which the Germans suffered appalling casualties but ultimately prevailed. Next year will be the 85th anniversary of these dramatic events in Greece and Crete, and among other things will be commemorated by an exhibition of Australian and NZ artists whom I accompanied on a two-week tour of these battlefields in the second half of October.

It was a moving experience to visit what are today the peaceful sites of such desperate battles almost three generations ago, aware at the same time of the long history of warfare in the same lands: the Persians marched through Tempe, which is just north of Thermopylae; Caesar defeated Pompey at Pharsalus (now Farasala), which you pass on the train from Athens to Salonika (now Thessaloniki), and; Cassius and Brutus died at Philippi in Macedonia, defeated by the Caesarian forces of Octavian and Mark Antony.

Christopher Allen is the national art critic for Culture and has been writing in The Australian since 2008. He is an art historian and educator, teaching classical Greek and Latin. He has written an edited several books including Art in Australia and believes that the history of art in this country is often underestimated.

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100 years of Mein Kampf … the book that ravaged a continent

Perfection, of a kind, was what he was after,
And the poetry he invented was easy to understand;
He knew human folly like the back of his hand,
And was greatly interested in armies and fleets;
When he laughed, respectable senators burst with laughter,
And when he cried the little children died in the streets.
W H Auden, Epitaph On A Tyrant (1939)

The English poet W. H. Auden spent some time in Berlin during the early 1930s – the last years of the Weimar Republic prior to the Nazi ascendency –Some commentators suggest that Auden actually wrote Epitaph on a Tyrant in Berlin. But It was published in 1939, the year that the Second World War broke out – and Auden had departed the city before the end of Weimar in 1933. But he was full aware of where the world was heading – during the mid-thirties, he’d briefly journeyed to Republican Spain in the midst of the Civil War and to Kuomintang China during its war with Japan – see In That Howling Infinite’s Journey to a war – Wystan and Christopher’s excellent adventure.

The poem has been interpreted as a very brief study in tyranny, but few could doubt whom Auden had in mind. In this very short poem, Auden turns a familiar phrase from the New Testament in upon itself   evoking and then evicting ‘But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven’ (Matthew 19:14). There is nothing Christlike about this tyrant: he will not suffer the little children to come unto him. The little children, instead, will be the ones to suffer. he also inverts a specific phrase by the nineteenth-century writer John Lothrop Motley, in The Rise of the Dutch Republic (1859), citing a report of 1584 about the death of the Dutch ruler William the Silent: ‘As long as he lived, he was the guiding star of a whole brave nation, and when he died the little children cried in the streets.’

I recalled the poem, one of the very first of Auden’s poems I encountered nearly sixty years ago, as I was reading the essay republished below written by the most erudite economist and academic Henry Ergas on the occasion  of the centenary of the publication on 16 August 1925, of Mein Kampf  (lit.My Struggle), Nazi Party founder and leader Adolf Hitler‘s combined autobiographical reflections and political manifesto, encompassing an uncompromising ideological programme of antisemitism, racial supremacy, and expansionist ambitions.

A century later, the impact of Mein Kampf on the world remains both undeniable and deeply troubling. Initially dismissed by some as the ramblings of a failed revolutionary, the book became the ideological blueprint for the Nazi regime, legitimising policies that culminated in the Holocaust and a world war that claimed tens of millions of lives. Beyond the destruction of the mid-twentieth century, Mein Kampf has endured as a symbol of hate literature, resurfacing periodically in extremist movements, political propaganda, and debates over free speech and censorship. Its centenary compels reflection not only on the book’s historical role in shaping one of the darkest chapters of human history, but also on the persistence of the prejudices and authoritarian impulses it so virulently expressed.

Mein Kampf‘s bitter harvest

The Second World War began on 2nd September 1939 with Germany’s sudden and unprovoked invasion of Poland on 2nd September, and Britain and France’s declaration of war on Germany the day after. On 17 September, the Soviet Union invaded the country from the east in accordance with the Treaty of Non-aggression between Germany and the Union of Soviet Socialist Republics,  ,forever known as the Molotov-Ribbentrop Pact. a neutrality pact between Nazi Germany and the Soviet Union signed in Moscow on August 23, 1939, by foreign ministers Joachim von Ribbentrop and Vyacheslav Molotov, respectively.

Japan formally entered the war on September 22, 1940 with the invasion of French Indochina, having been at war with China since 1931, and officially formed an alliance with Germany and Italy five days later. The United Kingdom declared war on the Empire of Japan  on 8 December 1941, following the Japanese attacks on British Malaya, Singapore and Hong Kong on the previous day, as well as in response to the bombing of the American fleet at Pearl Harbour on December 7. The United States to enter World War II the following day.

World War II ended in Europe on May 8, 1945, with Germany’s unconditional surrender, known as Victory in Europe Day (V-E Day). The war in the Asia Pacific concluded on September 2, 1945, with Japan’s formal surrender aboard the USS Missouri, designated Victory over Japan Day (V-J Day). This followed the atomic bombings of Hiroshima and Nagasaki and the Soviet Union’s declaration of war on Japan

The Nazis, with a little help from their allies and collaborators, murdered (there is no other word) an estimated six million Jews and 11 million others In camps and jails, reprisals and roundups, on the streets of cities, towns and villages, in fields and in forests, and in prison cells and torture chambers. And in the fog of war, the dearth of accurate records, and the vagaries of historical memory, the actual number is doubtless higher – much higher.

The term ‘Holocaust’ generally refers to the systematic and industrialized mass murder of the Jewish people in German-occupied Europe – called the Shoah or ‘catastrophe’ by Jews. But the Nazis also murdered unimaginable numbers of non-Jewish people considered subhuman – Untermenschen (the Nazis had a way with words!) – or undesirable.

Non-Jewish victims of Nazism included Slavs who occupied the Reich’s ostensible lebensraum – living space, or more bluntly, land grab (Russians – some seven million – Poles, another two – Ukrainians, Serbs and others in Eastern Europe caught in the Wehrmacht mincer; Roma (gypsies); homosexuals; the mentally or physically disabled, and mentally ill; Soviet POWs who died in their tens of thousands; Roman Catholics, Protestants, and Orthodox Christians who defied the regime; Jehovah’s Witnesses and Freemasons; Muslims; Spanish Republicans who had fled to France after the civil war; people of colour, especially the Afro-German Mischlinge, called “Rhineland Bastards” by Hitler and the Nazi regime; leftists, including communists, trade unionists, social democrats, socialists, and anarchists; capitalists, even, who antagonized the regime; and indeed every minority or dissident not considered Aryan (‘herrenvolk’ or part of the “master race”); French, Belgians, Luxemburgers, Dutch, Danes, Norwegians, Albanians, Yugoslavs, Albanians, and, after 1943, Italians, men, women and young people alike, involved with the resistance movements or simply caught up in reprisals; and anyone else who opposed or disagreed with the Nazi regime. See below, Ina Friedman’s The Other Victims of the Nazis and also, Wikipedia’s Victims of the Holocaust

Worldwide, over seventy million souls perished during World War II. We’ll never know just how many …

Lest we forget …

From In That Howling Infinite’s  2nd September 1939 – the rape of Poland (1)

The immoral mathematics of World War II – Deaths by Country 

COUNTRY MILITARY DEATHS TOTAL CIVILIAN AND MILITARY DEATHS
Albania 30,000 30,200
Australia 39,800 40,500
Austria 261,000 384,700
Belgium 12,100 86,100
Brazil 1,000 2,000
Bulgaria 22,000 25,000
Canada 45,400 45,400
China 3-4,000,000 20,000,000
Czechoslovakia 25,000 345,000
Denmark 2,100 3,200
Dutch East Indies 3-4,000,000
Estonia 51,000
Ethiopia 5,000 100,000
Finland 95,000 97,000
France 217,600 567,600
French Indochina 1-1,500,000
Germany 5,533,000 6,600,000-8,800,000
Greece 20,000-35,000 300,000-800,000
Hungary 300,000 580,000
India 87,000 1,500,000-2,500,000
Italy 301,400 457,000
Japan 2,120,000 2,600,000-3,100,000
Korea 378,000-473,000
Latvia 227,000
Lithuania 353,000
Luxembourg 2,000
Malaya 100,000
Netherlands 17,000 301,000
New Zealand 11,900 11,900
Norway 3,000 9,500
Papua New Guinea 15,000
Philippines 57,000 500,000-1,000,000
Poland 240,000 5,600,000
Rumania 300,000 833,000
Singapore 50,000
South Africa 11,900 11,900
Soviet Union 8,800,000-10,700,000 24,000,000
United Kingdom 383,600 450,700
United States 416,800 418,500
Yugoslavia 446,000 1,000,000

WORLDWIDE CASUALTIES*

Battle Deaths 15,000,000
Battle Wounded 25,000,000
Civilian Deaths 45,000,000

*Worldwide casualty estimates vary widely in several sources. The number of civilian deaths in China alone might well be more than 50,000,000.

Read also, in In That Howling Infinite: Righteous Among the Nations and Las Treces Rosas – Spain’s Unquiet Graves 

Mein Kampf made depravity the highest form of morality: Hitler’s ‘Nazi bible’ a playbook for hate

A picture-illustration showing Adolf Hitler in Munich in 1932 and his book, Mein Kampf. During WWII Hitler wore a simple uniform rather than the elaborate costume of a supreme commander, highlighting his affinity with the ‘grunts’ on the line. Picture: Heinrich Hoffmann/Archive Photos/Getty Images

A picture-illustration showing Adolf Hitler in Munich in 1932 and his book, Mein Kampf. During WWII Hitler wore a simple uniform rather than the elaborate costume of a supreme commander, highlighting his affinity with the ‘grunts’ on the line. Picture: Heinrich Hoffmann/Archive Photos/Getty Images


W
hen Adolf Hitler’s Mein Kampf (My Struggle) was published exact­ly 100 years ago, the reviews were scathing. The reader, proclaimed the Frankfurter Zeitung, could draw from the book one conclusion and one conclusion only: that Hitler was finished. The influential Neue Zurcher Zeitung was no kinder, lambasting “the sterile rumination of an agitator who is incapable of rational thought and has lost his grip on reality”. As for Karl Kraus, the great Austrian essayist and critic, he famously dismissed it, quipping: “When I think of Hitler, nothing comes to mind.”

But while the book that would become known as “the Nazi bible” was hardly an immediate bestseller, it was far from being a dismal flop. By the end of 1925, nearly 10,000 copies had been sold, necessitating a second print run, and monthly sales seemed to be trending up. Even more consequentially, Mein Kampf, with its comprehensive elaboration of the Nazi world view, proved instrumental in consolidating Hitler’s until then tenuous position as the leader of the Nationalsozialistische Deutsche Arbeiterpartei  (National Socialist German Workers’ Party) or NSDAP. Both Hitler and Max Amann, who ran the Nazis’ publishing house, had good reason to be pleased.

After all, the initial circumstances of the book’s production were scarcely promising. When Hitler arrived at Landsberg prison in November 1923, following the failure of a farcically mismanaged putsch, he was assessed by the staff psychologist as “hysterical” and suicidal. However, having determined to end it all by embarking on a hunger strike, he sat down to write his valedictory statement – and with the full support of the prison’s director, a Nazi sympathiser who was happy to accommodate his every need, the project soon expanded, until the writing came to consume Hitler’s days.

Once Emil Georg, a director of the powerful Deutsche Bank and generous funder of the NSDAP, provided the aspiring writer with a top-of-the-line Remington typewriter, a writing table and all the stationery he required, Hitler’s new career as an author – the profession he proudly declared on his 1925 tax return – was well and truly under way.

The difficulty, however, was that Hitler wrote very much as he spoke. Page after page required substantial editing, if not complete revision. Some of it was undertaken by Rudolf Hess, who had a university degree, and Ernst Hanfstaengl, a German-American Harvard graduate. But many of the most difficult sections were eventually worked over by the unlikely duo of a music critic, Josef Stolzing-Cerny, and Bernhard Stempfle, a priest.

The greatest tensions arose in settling the title. Hitler, with his habitual grandiloquence, had called it Four and a Half Years of Battling Lies, Stupidity and Betrayal. Convinced that title would doom it to failure, Amann adamantly insisted on, and seems to have devised, a shorter alternative. Thus was Mein Kampf, the name that would go down in history, born.

Mein Kampf’s singular lack of focus proved tobe a strength.

Mein Kampf’s singular lack of focus proved to
be a strength.

Viewed superficially, the text, despite its editors’ best efforts, seems inchoate, veering across a bewildering range of grievances, pseudo-historical accounts and exhortations. Yet its singular lack of focus proved to be a strength. It meant there was something in it for each of the social groups the Nazis were attempting to mobilise, with every one of those groups finding the real or imagined harms that afflicted it covered in its pages. And whenever they were discussed, each group’s darkest nightmares were portrayed in striking, often lurid terms.

Hitler himself explained his approach in the book’s discussion of propaganda.

“Most people,” Hitler said, “are neither professors nor university graduates. They find abstract ideas hard to understand. As a result, any successful propaganda must limit itself to a very few points and to stereotypical formulations that appeal to instincts and feelings, making those abstract ideas vividly comprehensible.”

That is exactly what Mein Kampf set out to do – and it did so by hammering three basic themes: that the Germans were victims; that the culprit for the wrongs they had suffered were the Jews; and that only a fight to the death against “world Jewry” could bring Germany’s redemption and return it to the pre-eminence that was its birthright and historic destiny.

What gave the book its resonance was that each of those themes was well and truly in the air. Nowhere was that clearer than in respect of victimhood.

Thus, the end of World War I had not been viewed in Germany as a military defeat. Rather, the widespread perception, vigorously propagated by General Erich Ludendorff, was that had the German army, which retained undisputed mastery over its home soil, not been “sabotaged” by liberals, freemasons, social democrats and communists, it would have held out, forcing the Allies to a settlement.

Key themes in Mein Kampf was that the Germans were victims and the culprit for the wrongs they had suffered were the Jews.

Key themes in Mein Kampf was that the Germans were victims and the culprit for the wrongs they had suffered were the Jews.

The capitulation was, in other words, the result of a “stab in the back” that treacherously delivered the nation to the harsh, grotesquely unjust, treatment eventually meted out at Versailles by the war’s victors.

Closely associated with the resulting sense of unfairness, and of an undeserved defeat, was the smouldering resentment felt by returning soldiers.

World War I had ushered in the glorification of the rank and file, expressed in countries such as France, Britain and Australia by the erection of national memorials for the Unknown Soldier. Here was a figure that represented both the individual and the mass: sanctified by the nation, the Unknown Soldier also stood for the multitudes sent out to die and too quickly forgotten.

That was the case almost everywhere – but not in the newly established Weimar Republic. Unlike its counterparts, the republic erected no national monument, created no worthy memorial: the ghosts of the dead were left unburied.

Moreover, unable to deal with the trauma of the war, the republic accorded veterans no special status: even when their wounds made them entirely disabled, they were entitled only to the paltry benefits accorded to others suffering from similar levels of disability.

With the country’s new leaders abandoning those who had borne so many risks and so much pain on Germany’s behalf, an unbridgeable cleavage opened up between “those who had been there” – with all of their rage and frustration, fury and disillusionment – and those who had not. It is therefore no accident that both for innumerable forgotten soldiers and for the families who had lost their sons and fathers, Hitler, who had lived through the carnage, came to symbolise the unknown soldier of World War I.

Nor is it an accident that during World War II he always donned a simple uniform rather than the elaborate costume of a supreme commander, thereby highlighting his unshakeable affinity with the “grunts” on the line.

Hitler, chancellor of Germany in 1933, is welcomed by supporters at Nuremberg. Picture: Hulton Archive/Getty Images

Hitler, chancellor of Germany in 1933, is welcomed by supporters at Nuremberg. Picture: Hulton Archive/Getty Images

The last, but perhaps most broadly felt, source of the sense of victimhood was the devastation wreaked by the “great inflation”.

The immediate effect of the price hikes, which began in 1921, accelerated in late 1922 and became a hyperinflation (that is, one involving monthly price increases of more than 50 per cent) in 1923 was to obliterate the savings of skilled workers, pensioners and the middle class. No less important, however, it also shattered those groups’ social standing which, in a society still geared to honour and respectability, relied on the ability to conspicuously maintain a dignified lifestyle appropriate for one’s status. Instead, for the first time in their lives, previously comfortable professionals, foremen and highly trained workers were reduced to a struggle of all against all, as they vainly attempted to sell once prized, often hard-earned assets that had suddenly – and mysteriously – become utterly valueless.

And as well as leaving a legacy of trauma, that experience created an enduring sense of unpredictability, casting the new republic as incapable of maintaining intact even the elementary foundations of daily life.

Stefan Zweig was therefore not exaggerating when he wrote, in his The World of Yesterday, that “nothing ever embittered the German people so much, nothing made them so furious with hate as the inflation. For the war, murderous as it was, had yet yielded hours of jubilation, with ringing of bells and fanfares of victory. And, being an incurably militaristic nation, Germany felt lifted in her pride by her temporary victories. But the inflation served only to make it feel soiled, cheated, and humiliated. A whole, scarred, generation could never forget or forgive.”

But where there are victims there must be victimisers – and Hitler delivered those too. Towering among them were the Jews.

Mein Kampf’s obsession with Jews is readily demonstrated: including cognate terms, such as Jewry, the 466 references to Jews in the book outnumber those to every other substantive term, including race (mentioned 323 times), Germany (306), war (305) and Marxism, which gets a paltry 194 – still ahead of national socialism and national socialists which, taken together, are referenced only 65 times.

It is certainly true that there is, in those obsessive references, virtually nothing original. Hitler’s tir­ades largely reassemble the anti-Semitic tropes that had emerged in the late 19th century and that were widely disseminated in a notorious forgery, The Protocols of the Elders of Zion.

But Hitler’s formulation, while substantively irrational, was arguably more logical than most in the way it combined and superimposed elements from conventional anti-Semitism, pseudo-biology and social Darwinism.

Mein Kampf’s promise of redemption was crucial … from the midst of despair, a new notion of German glory and greatness began to emerge. Hitler with Nazi officials in Munich in the summer of 1939, just before the start of WWII.

Mein Kampf’s promise of redemption was crucial … from the midst of despair, a new notion of German glory and greatness began to emerge. Hitler with Nazi officials in Munich in the summer of 1939, just before the start of WWII.

Thus, relying on a loose biological metaphor, it defined Jews as a parasite – but as one that had deliberate agency and that consciously (and collectively) sought to infect its victims, notably the “purer”, more advanced “races”.

Second, it asserted that the resulting infection was not only fatal to its victims but ultimately to their entire “race”.

Third, it projected on to that account the image of a Darwinian struggle that had been fought across recorded history’s entire course, between Jews on the one hand and the superior races on the other: a struggle that could end only with the extinction of the Jews or their adversaries.

And finally, it argued that, unless anti-Semites learnt to display the same degree of ruthlessness, the same insistence on ethnic loyalty, the same stealth and the same forms of manipulation of media and the public sphere, the Jews stood every chance of triumphing because they entirely lacked ethical standards, were exceptionally cunning, ambitious, aggressive and vindictive and – last but not least – had a natural bond to each other, combined with a murderous hatred of others.

The resulting portrayal of Jews was as terrifying as it was bizarre. Jews, it seemed, were chameleons, who were both subhuman yet extraordinarily capable, both fanatical Bolsheviks and natural capitalists, both physically repulsive yet immensely able to seduce and “infect” innocent Aryan maidens.

Moreover, they could shift effortlessly and surreptitiously from any one of those myriad shapes into any another, choosing whatever form was most likely to succeed in destroying their opponent.

As the great German philosopher Ernst Cassirer later recalled, he and his other Jewish friends found those claims “so absurd, so ridiculous, and so crazy, that we had trouble taking them seriously”. But others did not have any difficulty in doing so.

Many forces were at work. Some resulted from the war years. For example, the terrible food shortages caused by the British blockade (which was lifted only two years after the war ended) had resulted in spiralling prices for basics on the black market – with the finger being readily, although entirely incorrectly, pointed at alleged hoarding by Jews.

And more indirectly, but no less potently, the horrific second wave of the 1919 influenza pandemic, in which 400,000 Germans died, had given enormous prominence to notions of infection and contagion. As careful statistical studies subsequently showed, that prominence had enduring effects, as the Nazis secured significantly greater electoral support in the worst affected areas than in those where the death toll was lower.

But by far the greatest factor was the profound disruption of the post-war years, when everything Germans had taken as solid melted into thin air, leaving a pervasive feeling of bewilderment.

For all of its myriad flaws, the Kaiserreich, as the German Empire was known, had exuded a stability that made the future predictable. Now, with one seemingly incomprehensible event piling up on top of another, the desperate search to make sense of the world triggered an equally desperate search for someone to blame.

That was precisely what Hitler’s vast Jewish conspiracy offered. Mein Kampf, Heinrich Himmler pithily noted, was “a book that explains everything”. If it was so effective, Hannah Arendt later reflected, it was because its playing on tropes and stereotypes that were relatively familiar could, at least superficially, “fulfil this longing for a completely consistent, comprehensible, and predictable world without seriously conflicting with common sense”. All of a sudden, things fell into place – with consequences for Europe’s Jews that would forever sully Germany’s name.

Sign erected by British forces at the entrance to the Bergen-Belsen camp. Picture: Imperial War Museum

Sign erected by British forces at the entrance to the Bergen-Belsen camp. Picture: Imperial War Museum

Bodies being flung into a mass grave at Belsen. Picture from the book Children's House of Belsen, by camp survivor Hetty Verolme

Bodies being flung into a mass grave at Belsen. Picture from the book Children’s House of Belsen, by camp survivor Hetty Verolme

If those horrendous conse­quences eventuated, it was because Mein Kampf did not only identify an alleged disease; it also set out a path to national redemption. In that respect, too, its main points were entirely unoriginal.

However, what was relatively new, and especially important, was the unadulterated celebration of death and violence in which they were couched.

Whether Hitler called for Jews to be massacred is a matter of interpretation. What is beyond any doubt is that he came as close to it as one possibly could. The Jews, he claimed, would “accentuate the struggle to the point of the hated adversary’s bloody extermination”. As that happened, it would be absolutely impossible to defeat them “without spilling their blood”. And when it came to that, their opponents, locked “in a titanic struggle”, would have to “send to Lucifer” – that is, to hell – “those who had mounted an assault on the skies”: that is, the Jews.

There would be, in the process, countless victims; but the Aryans who perished would be martyrs, “acting in accordance with the will of the Almighty Creator”, and like Hitler himself “fighting for the work of the Lord”.

As with so much of Mein Kampf, the sheer violence of those calls, and of the text more generally, fell on fertile ground, again especially among veterans.

If those veterans had one thing in common it was the experience of “total war”, characterised by the ever-growing porousness of the boundaries between soldiers and civilians both as combatants and as targets of destruction.

Once they got to the front, it did not take long for ordinary soldiers to discard the fantasies of splendid bayonet charges across fields of flowers. Instead, burrowed underground in trenches filled with slime and excrement, rats and rotting body parts, what many learnt was that life was war, and war was life.

And at least for some, the sacrifice and devotion of their comrades also taught that violence brought out the best qualities in man.

Winifred Williams, a Welsh woman who became a friend and supporter, provided the paper on which Hitler wrote Mein Kampf while he was in jail.

Winifred Williams, a Welsh woman who became a friend and supporter, provided the paper on which Hitler wrote Mein Kampf while he was in jail.

Rendering that habituation to violence even more extreme was the experience of the 5 per cent or so of German soldiers who volunteered for Freikorps (Free Corps) units that fought, from 1918 to 1923, against the wave of revolutionary movements throughout central and eastern Europe.

Particularly in the Baltic states, those struggles were brutally uncompromising, with mass executions not only of adversaries but also of entire villages of helpless Jews. It was in those struggles that many ingredients of Nazism were forged – its symbols, like the death’s head and the swastika; its core staff, who later largely comprised the leading personnel first of the Nazi’s paramilitary units and then of the SS; and the unbridled anti-Semitic savagery of its killing squads. To all those who lived through those struggles, Mein Kampf seemed to perfectly capture their world view.

But Mein Kampf’s promise of redemption was crucial, too. Yes, Germany experienced the aftermath of World War I as an unmitigated disaster. Yet, from the midst of despair, a new notion of German glory and greatness began to emerge. When the war finally ended, the survivors could not but feel an urge to endow it with meaning – with the hope that the countless deaths would be redeemed by creating a better future, not only for themselves but also for the nation, a future shorn of the causes of everything that had gone wrong.

And no one, in the chaos and misery of post-World War I Germany, painted the path to that national salvation as starkly, and as effectively, as Hitler.

Death and destruction follow delirium as surely as dust and ashes follow fire. Two long decades, punctuated by Hitler’s accession to power in 1933, separated, almost precisely, the publication of Mein Kampf from the “Zero Hour”, as it became widely known, on May 7, 1945, when Germany, reduced to rubble, surrendered and officially ceased to exist. The vision – or hallucinations – Hitler had produced in Landsberg’s ja

Death and destruction follow delirium as surely as dust and ashes follow fire. Two long decades, punctuated by Hitler’s accession to power in 1933, separated, almost precisely, the publication of Mein Kampf from the “Zero Hour”, as it became widely known, on May 7, 1945, when Germany, reduced to rubble, surrendered and officially ceased to exist. The vision – or hallucinations – Hitler had produced in Landsberg’s jail ensured that the 20th century’s fields of glory would be sown with the corpses of innocent victims and the distorted fragments of shattered ideals.

Between those dates, the book’s fortunes closely tracked those of its author. After the crash of 1929, and the onset of the Depression, sales boomed; and once the Nazi regime was in place it became ubiquitous. A second volume had appeared in December 1926; it was added to the 400 pages of the first in 1930.

To cope with the length, the combined book was printed on extremely fine paper, exactly like a bible. Soon after that, an ever-wider range of formats – going from cheap paperback versions to extremely luxurious versions bound in leather – was offered to readers.

The regime recommended that municipalities give a good quality copy to newly married couples as they stepped out of the wedding ceremony; estimates vary but it seems two million couples benefited (if that is the right word). The book also became the standard prize in schools, workplaces and party organisations, bestowed on recipients with all the pomp the Fuhrer’s great work demanded. Altogether, by the “Zero Hour”, 12.5 million copies had found their way into the hands of potential readers – yielding Hitler copyright payments, partly deposited in a Swiss bank account, that made him an extremely wealthy man.

How many Germans actually read it is hard to say; the answers given to immediate post-war surveys were understandably evasive. What seems likely, however, is that its influence came less from the scrupulous consumption of the “Nazi bible” than from short excerpts, read out at meetings and over the radio or printed near the mastheads of major papers, as well as from the million or so copies of “reader’s digest”-like variants sold during the Reich’s golden years.

In the chaos and misery of post-WWI Germany, no one painted the path to that national salvation as starkly, and as effectively, as Hitler

In the chaos and misery of post-WWI Germany, no one painted the path to that national salvation as starkly, and as effectively, as Hitler

But its greatest impact was almost certainly indirect. Regardless of what ordinary Germans may or may not have done, abundant evidence shows it was carefully studied and frequently consulted by the Nazi leadership. The regime’s core principle, the so-called Fuhrerprinzip, specified that “what the Fuhrer says is law”: but what the Fuhrer had actually said, and even more so, what he wanted, was almost always hopelessly unclear – yet entire careers depended on guessing it accurately.

As a result, the everyday life of the Nazi hierarchy’s upper echelons was consumed in a competi­tion to “work towards the Fuhrer”, as Hitler’s great biographer, Ian Kershaw, called it: that is, in trying to anticipate the Fuhrer’s will and show that no one could be more ruthless or determined in putting it into effect. It was in that process that Mein Kampf was absolutely fundamental, invariably referred to and systematically used.

And it was through that process that Hitler’s words made depravity the highest form of morality, atrocity the surest sign of heroism, and genocide the key to redemption.

Outside Germany, very few grasped that those horrors would unfold. Winston Churchill, Franklin Delano Roosevelt, Charles de Gaulle and David Ben-Gurion were among those few, carefully annotating early versions and gasping at the book’s implications.

But their warnings were ignored because Mein Kampf was plainly the work of a madman. As the British Labour Party’s leading intellectual, Harold Laski, said, when he was asked why he dismissed it, rational men and women “could not bring themselves to contemplate such a world”, much less believe that “any child of the twentieth century” would regard it as a realistic possibility.

But the Nazi art of politics, as Joseph Goebbels concisely defined it, consisted precisely in making the impossible possible and the absolutely inconceivable a practical reality. That art did not disappear with Nazism’s demise, nor did the murderous anti-Semitism whose seeds Hitler sowed a century ago.

As we mark Mein Kampf’s grim anniversary, we must, this time, take them seriously.

Putin’s war … an ageing autocrat seeks his place in history

In That Howling Infinite’ has written often about Russian and Ukrainian history, not only because personally it has been of long-term academic interest, but also, because of the ongoing Russia-Ukraine war.

In In That Howling Infinite’s post, Borderlands – Ukraine and the curse of mystical nationalism, we wrote:

“Like many countries on the borders of powerful neighbours, Ukraine has long endured the slings and arrows of outrageous history. Its story, like that its neighbours, is long and complex. In competing national narratives, Russians and Ukrainians both claim credit for the creation of the Russian state, though others attribute this, with some credence, to the Vikings. The historical reality of Ukraine is complicated, a thousand-year history of changing religions, borders and peoples. The capital, Kyiv, was established hundreds of years before Moscow, although both Russians and Ukrainians claim Kyiv as a birthplace of their modern cultures, religion and language.

I highly recommend Serhii Plokhy’s The Gates of Europe, a well told and fascinating story of the origins of Ukraine and Belarus, and how their histories were intertwined, and entwined with those of of Poland, Lithuania (which was a large and powerful state once) and Russia. Ukraine has historically been the border between the catholic west and the orthodox east, the division running virtually down the middle. The name Ukraine is Slav for border land. Its geopolitical location and natural resources have led to the land being inflicted by invaders, civil wars, man-made famine and repression.

Eastern European countries, Ukraine included, have with good reason no love for Russia, be it Czarist, Soviet or Putin’s. Hungarians, Czechs, Poles and East Germans have seen Russian “peacekeeping” troops and tanks on their city streets, as have the Baltic countries, Afghans and Chechens. Millions of Ukrainians died under Stalin’s rule (and many, many millions of fellow-Soviet citizens). The 20th Century was not kind to the countries of Central and Eastern Europe. Historian Timothy Snyder called them “the blood lands”.

We republish below a recent article in The Australian by Melbourne historian and academic Mark Edele. It gives the uninformed but interested reader a short but comprehensive history of the relationship between Russia and Ukraine from the ninth century to the present day.

Here are posts in In That Howling Infinite, about Russia, Ukraine and Eastern Europe:

Putin’s puppet sells out Ukraine

Donald Trump’s bullying ‘peace plans’ to end the Ukraine war will only embolden Vladimir Putin, who fancies himself a leading a great power with historical rights beyond his borders.

Mark Edele, The Australian, 8 March 2025

Last weekend, the United States vacated the post of leader of the free world. Supporters of democracy the world over watching in disbelief as the US President and Vice-President berated, belittled, and bullied the leader of a democracy at war. On Monday, then, followed what this “great television”, as Donald Trump called it, was all about: a pretext to halt military aid to Ukraine, followed soon by the end of intelligence-sharing. The end goal: force Ukraine to the negotiation table with no security guarantees included in a “deal” with Vladimir Putin.

Four things will come out of an emboldened Russia now: more air raids on Ukraine’s civilians; a renewed push at the frontline; praise for the US administration and its visionary leader; and a disinformation campaign to convince the democratic world that black is white, up is down, left is right, Ukraine the aggressor and Russia the victim in this war. Astonishingly, we can also expect the White House to parrot such propaganda. Welcome to the era of strategic chaos.

Kremlin spokesman Dmitry Peskov noted the obvious: The US’s shift from supporting its allies to courting Moscow “largely coincides with our vision”. Foreign Ministry spokeswoman Maria Zakharova ladled on now familiar Russian propaganda. Volodymyr Zelensky, she claimed, was the head of a “neo-Nazi regime”, a “corrupt individual who lost his grip on reality”, whose “outrageously rude behaviour during his stay in Washington … reaffirmed his status of the most dangerous threat to the international community”. Zelensky was an “irresponsible figure”, a “terrorist leader” who had “built a totalitarian state” and is “ruthlessly sending millions of his fellow citizens to their deaths”.

Sigmund Freud would have classified these statements as “projection”: they are true, but apply to Zakharova’s boss, Vladimir Vladimirovich Putin. Born in 1952, Putin grew up in St Petersburg, then called Leningrad. Surrounded with stories of World War II, in which his father served and his brother perished, he came of age on the rough streets of Leningrad during the heydays of Soviet superpower. In 1975 he joined the KGB, an organisation that deeply formed his world view and behaviour. His sport is judo, a deeply tactical martial art focused on exploiting the opponent’s weaknesses and redirecting the adversary’s momentum.

Putin came of age on the rough streets of Leningrad during the heydays of Soviet superpower. Picture: AFP

After the breakdown of the Soviet empire in 1991, he served in the city administration of St Petersburg. Later he moved to Moscow to make a career in the administration of the first president of post-Soviet Russia. When Boris Yeltsin looked for a successor who would guarantee his own and his family’s safety, Putin’s name came up. He was seen as competent but unthreatening to the oligarchs running Russia at the time. In 1999, Putin became premier. Later the same year, he was appointed acting president. His tenure was defined by the brutal second Chechen War, which he prosecuted with utter ruthlessness. In 2000, he was elected President. He remained in this post until today, with a stint stepping back to the prime ministership in 2008-12, to get around term limitations in the constitution (subsequently changed).

In the quarter-century he ruled Russia, Putin broke the power of the oligarchs, rebuilt the state as a security organisation run by former KGB officers, suffocated free speech, pluralism and the opposition, and built one of the most unpleasant electoral dictatorships of the post-Soviet space. Despite an economy still only a quarter of that of the EU or the US (to say nothing of China’s), Putin fancies himself as leading a great power with a right to a sphere of influence and a major say in shaping the international order.

By the end of the second decade of his rule, however, the ageing dictator in the Kremlin began to worry about his legacy. His track record was mixed. The Russian population had been declining steadily until the 2010s. The following uptick was mostly undone again during and after the Covid pandemic, fuelling longstanding apocalyptic fears that the Russians would be dying out. The economy had grown significantly, but social inequality had exploded alongside, while political liberties continually atrophied. The Covid crisis was handled extremely poorly. Great-power status remained an aspiration. Putin worried what the history books would say about him. The answers respectable historians gave him when asked were evasive. And he was turning 70 in 2022.

History, and his place in it, obsessed Vladimir Vladimirovich. During his, quite extreme, Covid isolation, he read history books, immersing himself in the Russian imperialist tradition. Such historians had long denied that Ukraine was anything but a part of Russia. He summarised this traditional Russian view “on the historical unity of Russians and Ukrainians” in an essay of that title, published on July 12, 2021. It read like the musings of an ageing Russian imperialist. A bit over seven months later, it revealed itself as the ideological justification of a full-scale invasion of Ukraine.

Ukraine and Russia: histories entangled but separate

At the heart of Putin’s worldview is that Russia continues to be a great power with historical rights on Ukraine. It thus bears repeating that Russia and Ukraine are separate nations, which trace their heritage back to a common origin: a collection of principalities centred on Kyiv, known as the Rus of the ninth to 13th centuries. After the Mongol invasions of the 1220s and 1230s, however, the southwestern and the northeastern parts of this civilisation developed in different and quite separate ways, eventually leading to Russia and Ukraine as we know them today. As a result of such divergence, Russian and Ukrainian have developed as separate, if related, languages.

Vladimir Putin attends the Victory Day military parade in central Moscow on May 9, 2024. Picture: AFP

Putin attends the Victory Day military parade in Moscow on May 9, 2024. AFP

Overlapping histories and linguistic similarities are not unique among nations. Both Germany and France claim the Frankish empire under Charlemagne (French) or Karl (German) as part of their deeper history. Yet nobody would suggest (any more) that therefore France should be part of Germany or vice-versa. Likewise, French and Portuguese have related grammatical structures and some overlap in vocabulary. And yet nobody would argue that Portuguese is a French dialect.

Ukrainians formed a state twice: once in 1649, the Cossack-led “Hetmanate” fighting for its independence from Poland; the second time in 1917-21, after both the Russian and Austro-Hungarian empires had collapsed in World War I. Both were defeated militarily, but both were important inspirations for a democratically minded national movement.

Ukraine’s lands and peoples came into the Russian orbit in stages. First was the disastrous Treaty of Periaslav of 1654, when the Hetmanate joined a temporary military alliance with Muscovy against Poland, which the Muscovites read as a subjugation under the autocrat instead. After much fighting and diplomatic manoeuvring, Poland and Russia agreed in 1667 that Moscow could control the lands east of the Dnipro (“left bank Ukraine”) as well as Kyiv on the “right bank”. When Poland was partitioned at the end of the 18th century, what was left of Ukraine came partially under Habsburg and partially under Romanov rule. At the end of World War I, Ukraine emerged as one of the successor states of the Romanov empire, alongside Latvia, Lithuania, Estonia, Finland, Poland and Bolshevik Russia. In contrast to these states, however, it did not survive the wars and civil wars that followed the disintegration of the empire in 1917.

In 1921, it was divided between the newly resurrected state of Poland and the emergent successor of the vast majority of the lands of the Romanov empire: Bolshevik Russia. Within the latter, Ukraine was granted a pseudo independence as one of the Union republics making up the newly formed “Union of Soviet Socialist Republics”, or USSR.

The Ukrainian SSR was a Bolshevik ploy to disarm national sentiment while reasserting imperial, and increasingly totalitarian, control by Moscow. In the long run, however, it allowed not just the maintenance but even the growth of national culture and national self-awareness. Ukraine also grew geographically. During World War II, the Soviets gobbled up the rest of Ukraine from Poland and Romania. In 1954, the government transferred Crimea to Ukraine, to ease the economic development of a region with no geographic connection to Russia. Thus Ukraine acquired its current, internationally recognised borders. Eventually, they provided a ready-made demarcation of post-imperial Ukraine, once the Soviet empire collapsed in 1989-91.

After the Soviet Union

Of the 15 successor states of the Soviet Union, Russia is the largest in terms of territory (17.1 million square kilometres). Ukraine, with 0.6 million square kilometres, comes third after Kazakhstan (2.7 million square kilometres). In a comparison of population sizes, Ukraine occupies the second position, with 37.7 million in 2023, according to the World Bank, quite a way behind Russia with 143.8 million. By comparison, the most populous country of the EU, Germany, has 83.3 million, while the EU as a whole counts 448.8 million.

Of the 15 successor states of the Soviet Union, Russia is the largest in terms of territory. Picture: istock

As the largest country in the post-Soviet region, in 2023 Russia had the largest GDP adjusted for purchasing power ($US6.5 trillion), followed by Kazakhstan ($US0.8 trillion) and Ukraine ($US0.6 trillion). Again, compare this to Germany ($US5.7 trillion) or Australia ($US1.9 trillion), to say nothing of the EU ($US26.4 trillion), the US ($US27.7 trillion) or China ($US34.7 trillion).

As far as the political system is concerned, between the breakdown of the Soviet empire and today Russia has been on a steady downwards slope, from some early democratic promises to ever darker authoritarianism. Ukraine, meanwhile, evolved in three waves of democratic surges followed by counter movements: the 1990s, the second half of the 2000s, and from the middle of the 2010s. While not the freest country in the post-Soviet space (that privilege belongs to the three Baltic republics of Latvia, Lithuania, and Estonia, all members of EU and NATO), it is in no way comparable to Russia. Zelensky was elected President in 2019 with 73 per cent of the vote. As of late February 2025, he had an approval rating of 52 per cent.

Zelensky was elected Ukraine President in 2019 with 73 per cent of the vote. Picture: AFP

Zelensky was elected president in 2019 with 73 per cent of the vote. AFP

The latest report on Ukraine from a Washington-based independent watchdog, Freedom House, notes that both the President and the current legislative were elected in free, competitive, and fair elections. Since 2022, there was some deterioration of political freedoms because of the war, including the suspension of elections due to martial law, new restrictions against parties that support Russia’s aggression, and greater control of the reporting in the main news channels. However, opposition parties continue to sit in parliament and their political activities “are generally not impeded by administrative restrictions or legal harassment”. Communication channels outside the official network, such as social media platforms, remain available and used freely.

All of this contrasts sharply to the repressive nature of Russian rule, not just in the occupied territories of Ukraine, but also in Russia itself. For 2025, Freedom House categorised Ukraine as a “transitional or hybrid regime”, while Russia was a “consolidated authoritarian regime”.

The war

Russia invaded Ukraine in 2014 after a popular revolution in Kyiv had ousted pro-Russian president Viktor Yanukovych. Russia illegally annexed Crimea and fostered a proxy war in Ukraine’s east, the Donbas, at times fought with regular Russian troops; at others by Russia-sponsored rebels. Most observers at the time assumed that this was the endgame: taking over Crimea was popular among Russians who saw it as their own Riviera; the frozen conflict in Ukraine’s east served as a festering wound keeping the recalcitrant democracy down.

Ukrainian firefighters push out a fire after a strike in Zaporizhzhia in 2022, amid the Russian invasion of Ukraine. Picture: AFP

Ukrainian firefighters putout a fire after a strike in Zaporizhzhia in 2022. AFP

Two ceasefire agreements, Minsk I (September 5, 2014) and Minsk II (February 12, 2015), failed. After the first, Russia sent troops across the border to defeat Ukraine’s armed forces in the Second Battle of Donetsk Airport (September 2014 to January 2015) and the Battle of Debaltseve (January to February 2015). After the second, the frontlines remained frozen, but shelling and sporadic fighting continued. No part of the agreement was ever fully implemented and soldiers kept dying. The world, however, moved on.

Who had not moved on was Putin, dreaming of great power and empire. While convincing himself of the righteousness of his position by reading Russian imperial historiography, he observed “the West” move from crisis to crisis. In Europe, the liberal consensus was challenged by new-right populist movements. The UK was in political chaos. The US could not even execute an orderly withdrawal from Afghanistan, unlike the Soviet army in 1988. And that army, now Russia’s, had been modernised significantly under Putin’s watch. It was time to strike.

Preparations for the invasion started shortly after the fall of Kabul in August 2021. By October, the US had conclusive evidence that Russia planned an assault with the goal of controlling all of Ukraine and eliminating its President. Between then and the start of the war, the US tried repeatedly to create diplomatic off-ramps for the Kremlin. Putin was not interested.

On February 24, 2022, Putin unleashed his war of conquest. Within 10 days, Ukraine’s military was supposed to be disabled, the country’s leaders arrested or executed, pro-Russian popular support mobilised, and resisters detained. By mid-August, all of Ukraine would be occupied, the plan went. Then, it could be either annexed or given over to a puppet regime.

The plan failed. There were few collaborators and much resistance. The battle for Hostomel airport was lost by the Russian airborne forces sent in at short notice; two groups of assassins sent to kill Zelensky were hunted down and eliminated; the columns advancing towards Kyiv were stopped by the fire of artillery and main battle tanks, both of Ukrainian origin. While social media was obsessed by the David-versus-Goliath spectacle of US-made shoulder-launched missiles taking out Russian tanks, the real damage was done using Ukraine’s own resources. Victory in the battle of Kyiv was achieved by late March 2022.

Over the next three years, the war changed from a battle of movement to position warfare and a war of attrition. Russia began to rely on massed use of artillery and the liberal sacrifice of manpower. This looked like WWII: the frontal assaults, the artillery barrages, the utter disregard for human resources. But there was a new element as well: terror attacks on civilians and their infrastructure. This was not a Soviet tradition: during WWII, it was British and US air forces that had flattened German and Japanese cities. Such bombing was not part of the Red Army’s military repertoire. Its air forces were geared towards support of ground troops, not “strategic” bombing of civilians.

In its changed focus on hurting civilians from the air, Putin’s army drew on the neo-imperial wars he had overseen: Chechnya and Syria. It was here that the Russian air force first flattened cities (Grozny in 1999-2000 and Aleppo in 2015-16) and it was this experience that now came to bear on the war in Ukraine. Except that here they did not control the airspace and did not face defenceless civilians they could simply “de-house” at will. Instead, they had to deal with an enemy capable of shooting down not just bombers, which as a result were not sent into Ukraine’s airspace, but also many of the missiles and drones sent from a safe distance.

While air assaults on civilian targets became part of the normalcy of Russia’s changing way of war, tactics on the ground also evolved: rather than mass assaults after preliminary artillery preparation, increasingly Russia used surprise attacks by small groups of storm troopers to conduct reconnaissance by force. If they encountered major resistance, they would then call in airstrikes or artillery barrages. They also stopped frontal assaults on fortified positions, bypassing and encircling them instead.

But none of this led to major breakthroughs. The war bogged down.

Russia was better prepared than Ukraine for a war of attrition. It had long built a food system that could withstand international isolation, demonstrating that a major war had been on the minds of the planners in the Kremlin for a very long time. The discrepancy in the size of both the economy and the population also meant Russia had the edge in the long run. And while the militarisation of the economy came with increasingly serious economic imbalances, they were not serious enough to force Putin’s dictatorship to back down. Instead, military salaries and the growing investments in military industries led to economic mini-booms in several of the regions that supplied the volunteers and the weapons to fight in Ukraine. To many Russians, this continues to be a profitable war.

Putin’s overall strategy thus shifted from a lightning war of conquest to outlasting the democratic world. Having the Soviet experience of extreme suffering and endurance in mind, and construing “the West” as weak, effeminate and degenerate, he had every confidence that Russia would be successful in the long run. With Trump’s election victory, this confidence grew. With his behaviour in the first six weeks in office, it must have soared. Putin has less reason than ever to compromise. And he can achieve much by playing Trump diplomatically.

What now?

After the spectacular dust-up in the Oval Office a week ago, doom and gloom have descended over Ukraine and its supporters. A pouting US President seems to assume that if he pulls the plug on Ukraine, the war will simply end: “Zelensky better move fast or is not going to have a Country left,” he wrote a week before he ambushed him in front of the cameras.

The withdrawal of US support is a serious setback for Ukraine. The US and Europe have provided about equal amounts of money to Ukraine. If Europe were to try to replace US contributions, it thus would have to double its financial commitments at a time when the economy is not exactly booming and will soon be further hit by Trump’s trade wars.

The withdrawal of US support is a serious setback for Ukraine. Picture: AFP

The withdrawal of US support is a serious setback for Ukraine. AFP

The major victims of Trump’s retreat will be Ukraine’s civilians. The US air defence systems currently protecting cities cannot be replaced easily. An increase in civilian deaths is the inevitable result. The withdrawal of intelligence is also a serious blow and difficult to substitute.

However, the EU’s economy is big enough to replace US contributions. An increase equal to 0.12 per cent of Europe’s GDP would suffice. Germany’s taxpayers spend three times more on domestic subsidies for diesel fuel than they devote to military aid to Ukraine. And production capacity is growing. At the start of the war, most military aid came from quickly depleting stockpiles. By 2024, the vast majority of materiel fuelling Ukraine’s war effort are newly produced weapons and equipment.

More than half of Ukraine’s weaponry is produced in Ukraine, a further 25 per cent comes from Europe. The 20 per cent the United States contributes is particularly valuable and high-quality, but it is not the backbone of Ukraine’s capacity. In a war of attrition heavily dependent on artillery, Europe will produce some two million artillery shells for Ukraine this year. The US, before Trump pulled the plug, was expected to deliver less than one million. Elon Musk’s Starlink, providing communications at the frontline, can be replaced with alternatives.

Thus, Ukraine’s defences are unlikely to collapse. Russia has been advancing recently, but progress was slow. By the third anniversary of the invasion, Russia controlled about 20 per cent of Ukraine’s territory, including some 4000 square kilometres gained in 2024. However, Ukraine is a big country. Russia’s 2024 gains represent a mere 0.6 per cent of Ukraine’s territory. Russia has not taken major cities in 2024 and urban life continues everywhere.

Meanwhile, Russia lost parts of the Kursk region to a counteroffensive the Russian military was unable to reverse. Russia has likely enough materiel for at least another year of fighting, but not enough for a major breakthrough.

In an assessment of the war written at the end of 2024, one of the most perceptive analysts of the military side of the war in Ukraine, exiled Russian historian and former civil rights activist Nikolai Mitrokhin, developed four possible scenarios for what could happen in 2025. None of them included a complete breakdown. His “catastrophic” scenario was a “partial collapse of the front due to the reduction of Ukrainian forward units”, leading to a “rapid advance of Russian units to the left bank of the Dnipro”. He predicted that this might lead to a leadership change, but also a further rallying around the flag and a continuation of the fight.

Less catastrophic would be a return to a grinding Russian offensive, as in 2024. “At the current rate of advance,” wrote the Institute for the Study of War in its Ukraine Fact Sheet of February 21, 2025, “it would take Russian forces over 83 years to capture the remaining 80 per cent of Ukraine, assuming that they can sustain massive personnel losses indefinitely”.

This outlook explains why Putin is so enthusiastic about Trump’s “peace plans”. They might achieve diplomatically what he cannot achieve on the battlefield: the subjugation of Russia’s democratic neighbour to neo-imperial domination.

Mark Edele is a historian of the Soviet Union and its successor states, in particular Russia. He is Hansen Professor in History at the University of Melbourne. His latest book is Russia’s War Against Ukraine: The Whole Story (Melbourne University Press, 2023

Trump and Vance ambush Zelensky at the White House

Modern history is built upon exodus and displacement

“We are cursed to live in a time of great historical significance: when future historians look back at 2023, the distinguishing feature of this year will likely be the recurrence of ethnic cleansing on a vast scale”.

Thus wrote Unherd columnist and former war correspondent Aris Roussinos in December. 2023, but he would draw the same conclusion in 2024 and in 2025. He notes that ethnic cleansing is taking place on a vast scale in many parts of the world. Yet, apart from the current outrage at Israel’s war on Hamas in Gaza, turbocharged as it is by unprecedented and arguably one-sided mainstream and social media coverage, international reaction has been muted to the point of indifference. Roussinos’ article is republished below, and the following overview is inspired by and draws on his observations.

The term ethnic cleansing is elusive and politically charged. In an age of endemic conflict, identity politics and competing narratives, it has become a contested and often diluted concept invoked with increasing frequency. Yet, it remains undefined in law. Unlike genocide or war crimes, it has never been codified as a distinct offence under international law, and so its use is contested.

A United Nations Commission of Experts investigating violations during the wars in the former Yugoslavia offered the most widely cited descriptions. In its interim report it defined ethnic cleansing as “rendering an area ethnically homogeneous by using force or intimidation to remove persons of given groups from the area.” In its final report the following year, the Commission elaborated: it is “a purposeful policy designed by one ethnic or religious group to remove by violent and terror-inspiring means the civilian population of another ethnic or religious group from certain geographic areas.” What is clear in these descriptions is that ethnic cleansing is deliberate, systematic, and political in nature.

The Commission also catalogued the methods through which such policies are carried out. They include murder, torture, arbitrary arrest and detention, extrajudicial executions, rape and sexual violence, severe injury to civilians, confinement of populations in ghettos, forcible deportation and displacement, deliberate military attacks or threats of attacks on civilian areas, the use of human shields, the destruction and looting of property, and assaults on hospitals, medical staff and humanitarian organisations such as the Red Cross and Red Crescent. The Commission concluded that these acts could amount to crimes against humanity, war crimes, and in some instances, fall within the meaning of the Genocide Convention.

Many people today use the term ethnic cleansing interchangeably with genocide, since both involve the violent removal and destruction of communities and often lead to similar outcomes of death, displacement, and cultural erasure. Ethnic cleansing, which refers to the forced expulsion of a group from a territory through intimidation, violence, or coercion, frequently overlaps with acts that fall under the 1948 UN Genocide Convention, such as mass killings and the destruction of cultural or religious life. This blurring of concepts reflects not only the moral outrage provoked by such crimes but also frustration at the narrowness of legal categories, which can leave survivors feeling their suffering has been minimized by technical distinctions. Historical cases illustrate how the line between the two has often been perilously thin: the mass deportations and killings of Armenians in 1915, which many scholars and states regard as genocide and even describe as a holocaust – though Türkiye denies it and Israel avoids official recognition for fear of diluting the unique status of the Shoah – the expulsions and massacres of Bosnian Muslims in the 1990s, and the flight of the Rohingya from Myanmar all show how ethnic cleansing has so often carried genocidal dimensions – as is particularly the case today with the war in Gaza which has polarized and politicized ordinary people and activists alike worldwide who have through lack of knowledge or opportunism conflated the two.

Yet it is important to recognize that genocide and ethnic cleansing are not strictly interchangeable. Genocide requires proof of an intent to destroy, in whole or in part, a national, ethnic, racial, or religious group, whereas ethnic cleansing focuses primarily on expulsion, which may or may not involve that deeper intent to annihilate. Ethnic cleansing can amount to genocide when the purpose is to eradicate a group, but not all instances meet this threshold. In public discourse, however, people motivated more by empathy and emotion than by detailed knowledge of history or law are often inclined to conflate the two, since the lived experience of the victims—violence, displacement, and cultural obliteration – appears indistinguishable from destruction itself. More informed observers, by contrast, emphasize legal precision and historical context, recognizing that while the outcomes often overlap, preserving the distinction remains vital for accurate analysis and accountability.

The moral revulsion ethnic cleansing excites is the natural and humane reaction, but historically and also presently, it is not an uncommon phenomenon. For the American sociologist and academic Michael Mann, ethnic cleansing is the natural consequence of modernity, “the dark side of democracy”: a recurring temptation of the modern nation-state. The following sections provided examples from the last thirty years, followed by a survey of instances of ethnic cleansing during the early to mid Twentieth Century. They describe how ethnic cleansing is not only a crime of forced removal and murder but also an assault on identity, memory, and the very visibility of a people.

[The featured picture at the head of this blog post is one of Palestinian artist Ismail Shammout’s striking illustrations of Al Nakba, the dispossession of tens of thousands of Palestinian Arabs during Israel’s war of independence, from In That Howling Infinite’s Visualizing the Palestinian Return – the art of Ismail Shammout]. More of his art is included below]

Expulsion, eradication and exile

The Wars of the Yugoslav Succession in the 1990s – encompassing Croatia, Bosnia, and Kosovo – offer a clear illustration of ethnic cleansing in a modern European context. As Yugoslavia disintegrated, political and military leaders pursued campaigns aimed at creating ethnically homogeneous territories, often through the systematic targeting of civilians. In Bosnia, Serb forces carried out mass killings, forced deportations, rape, and the deliberate destruction of homes, schools, and cultural heritage sites, culminating in the Srebrenica massacre of 1995, in which more than 8,000 Muslim men and boys were killed. In Croatia and Kosovo, similar tactics were deployed: ethnic minorities were expelled, villages razed, and communities terrorised into flight. The International Criminal Tribunal for the former Yugoslavia (ICTY) documented and prosecuted these actions as crimes against humanity and war crimes, establishing that the campaigns were not chaotic consequences of war, but deliberate, coordinated policies of ethnic removal. The tribunal’s rulings provide a legal benchmark for understanding ethnic cleansing as the purposeful removal of populations through violence, intimidation, and coercion, a pattern that recurs across history and geography—from the forced expulsions of Armenians in 1915, to the population exchanges of Greece and Turkey in 1923, to the contemporary displacement of Rohingya, Palestinians, Ukrainians, and Afghans. These cases demonstrate that ethnic cleansing combines physical violence, forced migration, and cultural erasure, often leaving long-term social, political, and demographic scars that endure generations after the immediate conflict.

Sudan has witnessed repeated waves of ethnic cleansing over recent decades, most infamously in Darfur in the early 2000s, when government-backed Arab Janjaweed militias targeted non-Arab communities with systematic violence. Villages were burned, civilians massacred, women subjected to mass rape, and more than 2.5 million people displaced, in what the International Criminal Court later described as crimes against humanity, war crimes, and genocide. The displacement and destruction in Darfur followed earlier campaigns of forced removal during Sudan’s long north–south civil war, where entire communities in the south and Nuba Mountains were uprooted by aerial bombardment, scorched earth tactics, and starvation sieges. Today, ethnic cleansing has returned with devastating intensity: since April 2023, renewed fighting between the Sudanese Armed Forces and the Rapid Support Forces (successors to the Janjaweed) has triggered mass atrocities, including the killing of thousands and the flight of more than 7 million civilians, many across borders into Chad, South Sudan, and Egypt. Reports of targeted massacres against non-Arab groups in West Darfur suggest continuity with earlier campaigns, underscoring how ethnic cleansing in Sudan is not an isolated event but a recurring feature of its violent political landscape.

The Rohingya expulsions in Myanmar provide a stark contemporary example of ethnic cleansing. Since 2017, Myanmar’s military has carried out systematic campaigns of violence, including mass killings, sexual violence, arson, and the destruction of villages, aimed at driving the Rohingya Muslim population from Rakhine State. More than 700,000 Rohingya have fled to neighbouring Bangladesh, creating one of the world’s largest refugee crises. The violence has been accompanied by measures of cultural and social exclusion: denial of citizenship, restrictions on movement, and the erasure of Rohingya identity from official records. The United Nations and international observers have described these actions as ethnic cleansing, noting the deliberate intent to remove an entire ethnic group from a geographic area, while some investigators have determined that elements of the campaign meet the criteria for genocide.

Armenia and its surrounding regions have been scarred by cycles of ethnic cleansing for more than a century. The Armenian genocide of 1915–1916, carried out by the Ottoman Empire, combined forced deportations, massacres, and cultural destruction with the intent of removing Armenians from their ancestral lands in Anatolia. More than a million were killed or died on death marches, and countless others were scattered into diaspora communities across the Middle East, Europe, and the Americas. Later, in the Soviet period, Armenians and Azerbaijanis experienced repeated forced movements, with pogroms and expulsions erupting during times of political instability. Most recently, the 2023 offensive by Azerbaijan in Nagorno-Karabakh resulted in the flight of almost the entire Armenian population of the enclave—around 120,000 people—into Armenia proper, effectively erasing a centuries-old community. These waves of displacement illustrate how ethnic cleansing in Armenia is not confined to the past but has recurred across generations, leaving lasting demographic, cultural, and political consequences for the region.

During the past two years, mass expulsions from neighbouring countries returned large numbers of Afghans to Taliban-run Afghanistan. Pakistan has deported nearly half a million Afghans; Iran has driven out hundreds of thousands more. What is packaged as “repatriation” is, in many cases, forced displacement: exiles who had tenuous livelihoods, access to education, or limited civil freedoms in exile are now returned to a polity where the rights — especially the rights of women and girls — are ruthlessly curtailed. The Taliban’s record on gender is well known: it controls a society where women are barred from education and work, forced into early marriages, and denied even minimal public freedoms. Public-life prohibitions and systematic punishments disproportionately harm women and girls. Returning families are therefore being pushed into what many observers describe as among the worst possible places in the world for women — a profoundly gendered and life-threatening form of displacement.

The erasure of culture and historical memory

Like genocide, ethnic cleansing may not be limited the physical expulsion or eradication of people. It can be political, cultural and geographical, and often works through more insidious forms of erasure.

China’s policies in Xinjiang are an example. It has renamed at least 630 villages in Xinjiang, erasing references to Uyghur culture in what human rights advocates say is a systematic propaganda rebrand designed to stamp out the Muslim minority group’s identity. Human Rights Watch has documented a campaign of renaming thousands of villages across the region, stripping out references to Uyghur religion, history and culture. At least 3,600 names have been altered since 2009, replaced by bland slogans such as “Happiness,” “Unity” and “Harmony.” Such bureaucratic changes appear mundane, but they are part of a systematic project to erase Uyghur identity from the landscape itself.

Ukraine illustrates another, more violent dimension of contemporary ethnic cleansing. Russia is coercively integrating five annexed Ukrainian regions — an area the size of South Korea — into its state and culture. Ukrainian identity is being wiped out through the imposition of Russian schooling and media, while more than a million Russian citizens have been settled illegally into the occupied zones. At the same time, some three million Ukrainians have fled or been forced out. Torture centres have been established, with one UN expert describing their use as “state war policy.” Russian forces have employed sexual violence, disappearances and arbitrary detentions, and carried out massacres. Civilian deaths officially stand at around 10,000, but independent estimates suggest a figure closer to 100,000. Homes and businesses have been seized and redistributed to the cronies of Russian officials and officers. On top of these abuses, thousands of Ukrainian children have been taken from their families and deported into Russia for adoption and assimilation, with the threat that when they reach 18 they will be conscripted into the Russian military. This programme of child transfers has been declared a war crime by international courts, and represents perhaps the most chilling element of the campaign to erase Ukrainian identity across generations. Russian propagandists, including ideologues such as Alexander Dugin, routinely describe Ukrainians as “vermin” to be eliminated — language that many experts say is consistent with genocidal intent.

The long arm of history

Historical precedent is sobering, underscoring how entrenched practices definable as ethnic cleansing are. Some examples follow.

The Armenian genocide of 1915–1916 is a historical example where the term “ethnic cleansing” can be applied alongside, though not identical to, the legal concept of genocide. Ottoman authorities systematically deported, massacred, and starved Armenians from their ancestral homelands in Anatolia, often under the guise of military necessity. Entire villages were emptied, survivors forced on death marches into the Syrian desert, and cultural and religious heritage deliberately destroyed. These actions aimed to remove the Armenian population from the territory of the Ottoman Empire, making the region ethnically and religiously homogeneous, which aligns closely with contemporary definitions of ethnic cleansing. The genocide combined mass killing with forced displacement and cultural erasure, illustrating how ethnic cleansing and genocide can overlap in both intent and method. (See The Fall of the Ottoman Empire and the birth of Türkiye)

The Armenian case also illustrates how recognition of genocide is often bound up not only with history but with contemporary politics. Türkiye continues to deny that the mass deportations and killings of Armenians in 1915 amounted to genocide, framing them instead as wartime relocations within the collapsing Ottoman Empire. Israel, despite wide acknowledgment among its own scholars of the genocidal character of the events, has avoided official recognition, partly out of diplomatic considerations toward Türkiye, once a key regional ally, but also out of concern that equating the Armenian tragedy with the Shoah might dilute the unique historical and moral status attached to the Holocaust in Jewish memory and international discourse. This reluctance is not unique to Israel: several states have long hesitated to employ the term “genocide” for fear of straining relations with Ankara or complicating their own foreign policy priorities. Such debates demonstrate how the line between ethnic cleansing and genocide is not only a matter of legal precision but also of political narrative, with governments and institutions sometimes reluctant to apply the most condemnatory labels even where evidence overwhelmingly supports them.

As the Northern Irish writer Bruce Clark observed in his excellent book Twice A Stranger on the euphemistically termed “population exchanges” between Greece and Turkey exactly a century ago, “Whether we like it or not, those of us who live in Europe or in places influenced by European ideas remain the children of Lausanne,” the 1923 peace treaty, finalizing the dismemberment of the Ottoman Empire after the First World War, which decreed a massive, forced population movement between Turkey and Greece”, and in effect, One and a quarter million Greek Orthodox Christians were removed from Anatolia, the heartland of the new republic of Türkiye, and nearly 400,000 Muslims from Greece, in a process overseen by the Norwegian diplomat Fridtjof Nansen leading a branch of the League of the Nations which would later – perhaps ironically – evolve into today’s UNHCR.

During the Second World War, Soviet Union alone deported half a million Crimean Tatars and tens of thousands of Volga Germans to Siberia. In 1945, the victorious Allied powers oversaw the removal of some 30 million people across Central and Eastern Europe to create ethnically homogeneous states. At Yalta and Potsdam, Britain, the US, and the Soviet Union endorsed the expulsion of 12 million Germans, over 2 million Poles, and hundreds of thousands of Ukrainians, Hungarians, and Finns.

The partition of British India in 1947 produced one of the largest and bloodiest forced migrations in modern history. As the new states of India and Pakistan were created, an estimated 12 to 15 million people crossed borders in both directions – Muslims moving into Pakistan, Hindus and Sikhs into India – in a desperate effort to reach what they hoped would be safer ground. The upheaval was marked by extreme communal violence, massacres, abductions, and sexual assaults. Between 500,000 and 1 million people are thought to have been killed, and millions more were uprooted from ancestral homes they would never see again. The trauma of Partition continues to shape Indian and Pakistani national identities, as well as the politics of South Asia to this day. (See Freedom at Midnight (2): the legacy of partition) and Freedom at Midnight (1): the birth of India and Pakistan

The dismemberment of Mandate Palestine by the new state of Israel, Jordan and Egypt in 1948 brought two simultaneous mass displacements that remain unresolved. During the first Arab–Israeli war more than 700,000 Palestinians fled or were expelled from their homes in what became Israel. Known as the Nakba or “catastrophe,” this created a vast refugee population now numbering in the millions, many still stateless. Jews living in what is now the Old City and East Jerusalem, and the West Bank seized by Jordan were expelled. Jews living across the Arab world in Iraq, Yemen, Egypt, Libya, Syria and elsewhere – faced growing hostility, persecution, and expulsion. Between 1948 and the 1970s, an estimated 800,000 to 1,000,000 Jews left or were forced out, many stripped of property and citizenship. Most resettled in Israel, where their presence profoundly altered the country’s politics and culture. Palestinians and Jews alike endured dispossession, trauma and exile, and both experiences fuel competing narratives of grievance that continue to define the conflict.

Israelis are themselves, for the most part, the product of 20th-century ethnic cleansings, in the Middle East as well as Europe: indeed the descendants of Middle Eastern Jews, like the Security Minister Itamar Ben-Gvir, are the country’s most radical voices on the Palestinian Question. But unlike the Mizrahim,  and displaced of Eastern and south-eastern Europe, the Palestinians have no Israel to go to. There is no Palestinian state waiting to absorb them. Indeed, for Gaza’s population, the vast majority of whom descend from refugees from what is today Israel, Gaza was their place of refuge, and the 1948 Nakba the foundational event in their sense of Palestinian nationhood. For all that ethnic cleansing punctuates modern history, there is no precedent for such a process of double displacement, and the political consequences cannot at this stage be determined. We may assume they will not be good, and an analogue to Europe’s post-war neighbourly relations will not be found.

Conclusion: The Age of Dispossession 

In many historical cases, expulsions, however brutal, were stabilized by the existence of ethnic homelands ready to absorb the displaced. Refugees were incorporated into nationalist projects in Greece and Türkiye, or into newly homogenized states such as Poland and Ukraine, where they became central to the shaping of modern politics. The Karabakh Armenians driven into Armenia may follow this precedent, potentially reshaping the political order of a small and embattled state.

Ethnic cleansing in the twenty-first century, however, combines these older methods with new techniques. Violence, rape, deportation, and massacre continue, but are now accompanied by cultural erasure, bureaucratic renaming, engineered resettlement, propaganda, and the deliberate targeting of children for assimilation. Unlike many twentieth-century precedents, today’s displaced populations often have nowhere safe to go, forced into territories with no protective homeland or into environments of repression, creating open-ended cycles of dispossession. The erasure of identities in Xinjiang, the coercive integration of Ukrainian territories, the expulsion of Rohingyas and Afghans, the depopulation of Karabakh, and the looming threat of Gaza – where Palestinians face the looming threat of another mass displacement, echoing the 1948 Nakba – collectively demonstrate that ethnic cleansing is not a relic of the past.

It remains a recurring feature of our age – modern history is indeed built upon exodus and displacement – and its human cost is profound and incalculable.

© Paul Hemphill 2024,2025. All rights reserved

Nagoorno Karabakh

Postscript … Al Nakba, a case study in dispossesion

In the late nineteenth and early twentieth centuries, European Jews came to a land that was already inhabited by another, different people. Over two decades, they forced the guarantor power out by terrorism and took the land by conquest, expelling most of  its original inhabitants by force. They have sowed their share of wind, too. Both sides want all the land for themselves.

Al Nakba, is the Arabic name for the “catastrophe” that befell the Arab inhabitants of Mandate Palestine during the war that was fought between Arabs and Jews in 1947-1948, resulting in the expulsion of upwards of 700,000 Arab Palestinians. That it happened is incontrovertible. But the facts, even those that are attested to by all reputable politicians and academic authorities, including Israelis, have long been subject to doubt and distortion by all sides of what has since been called “The Middle East Conflict” – notwithstanding that there have been conflicts in the Middle East more devastating and bloodier in terms of destruction and mortality including in Lebanon, Iraq, Syria, Algeria, Libya, and Sudan.

I do not to intend here to retell the history of Al Nakba. There many accounts available in print including those by Arab and Israeli authors, and in film, particularly an excellent documentary broadcast by Al Jazeera in May 2013 and repeated often?

June 17th, 2018, I wrote about it in a Facebook post:

Al Nakba did not begin in 1948. Its origins lie over two centuries ago….


So begins this award-winning series from Al Jazeera, a detailed and comprehensive account of al Nakba, the establishment of the State of Israel in 1948 and the dispossession and expulsion of the Palestinians who lived within its borders.

It is a well-balanced narrative, with remarkable footage, that will not please the ardent partisans of both sides who prefer their story of 1948 to be black and white.

Revisionist Israeli historians Ilan Pappe, Avi Shlaim, and Teddy Katz describe the ruthless and relentless military operations to clear and cleanse “Ha’aretz”, the land, of its Arab inhabitants and their history, whilst Palestinian historians tell the story from the Palestinian perspective, describing the critical failings of Palestinian’s political leaders and neighbouring Arab governments. Elderly Palestinians who were forced into exile and to camps in Jordan and Lebanon tell their sad stories of starvation and poverty, violence and death, and of terrible sadness, homesickness and longing that the passing years and old age have never diminished.

“When I left my homeland, I was a child. Now, I’m an old man. So are my children. But did we move forward? Where is our patriotism? Patriotism is about the pockets of our current leaders. They build high buildings and go to fancy banquets. They pay thousands for their children’s weddings”. Refugee Hosni Samadaa.

“We’re repeating the same mistakes. Before 1948 the Palestinian National Movement was split on the basis of rival families. Today, it is split into different parties over ideology, jurisdiction and self-interests. We didn’t learn our lesson. We were led by large, feudal landowners. Today, we are led by the bourgeoisie. Before 1948, we were incapable of facing reality. Today, we are just as inept. Before 1948, people chose the wrong leadership. And today, we are following the wrong leaders”. Researcher Yusuf Hijazi.

https://www.aljazeera.com/program/featured-documentaries/2013/5/29/al-nakba

I republish below Roussinos’ article in full, also a brief but comprehensive account about Al Nakba by economist and commentator Henry Ergas.

al Nakba, Ismail Shammout

al Nakba, Ismail Shammout

The truth about the ethnic cleansing in Gaza – modern Europe was built on exodus and displacement

Aris Roussinos, Unherd, December 18 2023

We are cursed to live in a time of great historical significance: when future historians look back at 2023, the distinguishing feature of this year will likely be the recurrence of ethnic cleansing on a vast scale. In just the past few months, Pakistan has deported nearly half a million Afghan migrants, while Azerbaijan has forced 120,000 Armenians — the statelet’s entire population — from newly-conquered Karabakh, both to broad international indifference. As the UNHCR has warned, the forced expulsion — that is, the ethnic cleansing — of Gaza’s Palestinian population is now the most likely outcome of the current war.

With no prospect of Palestinians and Israelis living together peaceably, anything short of absolute military victory unacceptable to both the Israeli government and its voters, but no meaningful plan for who will rule the uninhabitable ruins of post-war Gaza, the only realistic solution to the Palestinian problem, for Israel, is the total removal of the Palestinians. As Israel’s former Interior Minister has declared: “We need to take advantage of the destruction to tell the countries that each of them should take a quota, it can be 20,000 or 50,000. We need all two million to leave. That’s the solution for Gaza.”

Israeli officials have not been shy in promoting this outcome to a war, according to the President Isaac Herzog, for which “an entire nation… is responsible”. Israel’s agriculture minister Avi Dichter has asserted that “We are now rolling out the Gaza Nakba,” adding for emphasis that the result of the war will be “Gaza Nakba 2023. That’s how it’ll end.”Israel’s Intelligence Ministry has published a “concept paper” proposing the expulsion of Gaza’s entire population to the Sinai desert, and Israeli diplomats have been trying to win international support for this idea. According to the Israeli press, Israeli officials have sought American backing for a different plan to distribute Gaza’s population between Egypt, Turkey, Iraq and Yemen, tying American aid to these countries’ willingness to accept the refugees. In a Wall Street Journal opinion piece, two Israeli lawmakers have instead urged Western countries — particularly Europe — to host Gaza’s population, asserting that: “The international community has a moral imperative—and an opportunity—to demonstrate compassion [and] help the people of Gaza move toward a more prosperous future.” The outcome for Gaza’s Palestinians does not appear to be in doubt: what remains to be haggled over is their final location.

The only actor that can prevent the ethnic cleansing of Gaza is the United States, and for domestic political reasons it is disinclined to do so. While the Biden administration declaresit does not support “any forced relocation of Palestinians outside of the Gaza Strip”, it is not taking any action to prevent it. If the expulsion of Gaza’s 2.3 million population comes to pass, the result will be the most significant instance of ethnic cleansing in a generation, which will define Biden’s presidency for future historians. Yet outrage over such events is selective. It is not entirely true, as some Middle Eastern commentators claim, that Western complicity in the looming ethnic cleansing of Gaza highlights a lesser interest in Arab or Muslim lives: the Armenian case highlights that eastern Christians also barely flicker on the world’s moral radar.

This week’s awarding of the right to host next year’s COP29 climate conference to Azerbaijan, just a few months after its ethnic cleansing of Karabakh, reminds us that the supposed international taboo on the practice does not, in reality, exist. When ethnic cleansing is permissible, and when it is a war crime, depends, it seems, on who is doing it, and to whom. Azerbaijan is oil-rich, useful to Europe, and able to buy favourable Western coverage; Armenia is poor, weak and friendless in the world. Similarly, the extinction of much of the Christian population of the Middle East as a result of the chaos following the Iraq War won very little international attention or sympathy: communities which survived in their ancient homelands from Late Antiquity, riding out the passage of Arab, Mamluk, Ottoman and European imperial rule, did not survive the American empire.

Yet while the moral revulsion such events excite is the natural and humane reaction, ethnic cleansing is less rare an event than the crusading military response to its Nineties occurrence in the Balkans may make us think. For the sociologist Michael Mann, ethnic cleansing is the natural consequence of modernity, “the dark side of democracy”. As the Northern Irish writer Bruce Clark observed in his excellent book Twice A Stranger on the euphemistically termed “population exchanges” between Greece and Turkey exactly a century ago, “Whether we like it or not, those of us who live in Europe or in places influenced by European ideas remain the children of Lausanne,” the 1923 peace treaty “which decreed a massive, forced population movement between Turkey and Greece”. One and a quarter million Greek Orthodox Christians were removed from Anatolia, and nearly 400,000 Muslims from Greece, in a process overseen by the Norwegian diplomat Fridtjof Nansen leading a branch of the League of the Nations which would later — perhaps ironically — evolve into today’s UNHCR.

It was a cruel process, wrenching peoples from ancestral homelands in which they had lived for centuries, even millennia— and by the end of it half a million people were unaccounted for, presumably dead. Yet it was viewed as a great diplomatic triumph of the age, perhaps with good reason: without meaningful minorities on each side of each others’ borders to stoke tensions, Greece and Turkey have not fought a war in a century. Indeed, as late as 1993, the Realist IR scholar John Mearsheimer could propose a “Balkan Population Exchange commission” for the former Yugoslavia explicitly modelled on the 1923 precedent, asserting that “populations would have to be moved in order to create homogeneous states” and “the international community should oversee and subsidize this population exchange”. For the younger Mearsheimer, ethnic cleansing was the only viable solution to Yugoslavia’s bloody and overlapping ethnic map: “Transfer is a fact. The only question is whether it will be organized, as envisioned by partition, or left to the murderous methods of the ethnic cleansers.” Thirty years later, however, Mearsheimercondemns Israel’s planned expulsions from Gaza outright.

There is a dark irony here: the forced expulsion of peoples is an affront to liberal European values, yet it is rarely acknowledged that our modern, hitherto peaceful and prosperous Europe is built on the foundation of ethnic cleansing. Perhaps the ramifications of such a truth are too stark to bear, yet it is nevertheless the case that the peaceable post-1945 order depended on mass expulsions for its stability. Using the 1923 exchange as their explicit model, the victorious allies oversaw the forced removal of 30 million people from their homes in Central and Eastern Europe towards newly homogeneous ethnic homelands they had never seen. At the Yalta and Potsdam conferences, Britain, the United States and the Soviet Union settled upon the expulsion of 12 million Germans, more than 2 million Poles and hundreds of thousands of Ukrainians, Hungarians and Finns from their ancestral homes.

As Churchill declared in Parliament in 1944, “expulsion is the method that, so far as we have been able to see, will be the most satisfactory and lasting. There will be no mixture of populations to cause endless trouble, as has been in the case of Alsace-Lorraine. A clean sweep will be made.” Only two years later, once the Cold War had begun and the Soviet Union and its vassal Poland become a rival, did Churchill fulminate against the “enormous and wrongful inroads upon Germany, and mass expulsions of millions of Germans on a scale grievous and undreamed of” by “the Russian-dominated Polish Government”. In ethnic cleansing, as in so many other things, political context is the final arbiter of morality.

But as a result, Germany has never since unsettled Europe with revanchist dreams; both Poland and Western Ukraine became, for the first time in their histories, ethnically homogenous entities. As the Ukrainian-Canadian historian Orest Subtelny has observed, the forced separation of Poles and Ukrainians, once locked in bitter ethnic conflict against each other, has led to today’s amicable relationship: “It seems that the segregation of the two peoples was a necessary precondition for the development of a mutually beneficial relationship between them. Apparently the old adage that ‘good fences make for good neighbors’ has been proven true once more.” That we have forgotten the vast scale of the forced expulsions which established Europe’s peaceful post-war order is, in a strange way, a testament to their success.

Yet what made the mass expulsions following the First and Second World Wars broadly successful was that those expelled at least had ethnic homelands to receive them. In Greece and Turkey, the refugees fully adopted the ethnic nationalism of their new countries, in Greece providing the bedrock of later republican sympathies, and in Turkey the core support for both secular Kemalist nationalism and occasional bouts of military rule. In the newly-homogenous Poland and Ukraine, refugees shorn of their previous local roots and at times ambiguous ethnic identities fully adopted in recompense a self-identification with their new nation-states which has helped define these countries’ modern politics. The 120,000 Karabakh refugees will likely become a political bloc in tiny Armenia, affecting the country’s future political order in ways yet hard to discern.

Israelis are themselves, for the most part, the product of 20th-century ethnic cleansings, in the Middle East as well as Europe: indeed the descendants of Middle Eastern Jews, like the Security Minister Itamar Ben-Gvir, are the country’s most radical voices on the Palestinian Question. But the Palestinians, like the ethnic French narrator of Houellebecq’s Submission, have no Israel to go to. Unlike the 20th century displaced of Eastern and south-eastern Europe, there is no Palestinian state waiting to absorb them. Indeed, for Gaza’s population, the vast majority of whom descend from refugees from what is today Israel, Gaza was their place of refuge, and the 1948 Nakba the foundational event in their sense of Palestinian nationhood. For all that ethnic cleansing punctuates modern history, there is no precedent for such a process of double displacement, and the political consequences can not at this stage be determined. We may assume they will not be good, and an analogue to Europe’s post-war neighbourly relations will not be found.

Egypt’s disinclination to host two million Gazan refugees is not merely a matter of solidarity, but also self-preservation: flows of embittered Palestinian refugees helped destabilise both Lebanon, where their presence set off the country’s bloody ethnic civil war, and Jordan, where they make up the demographic majority. It is doubtful too, given the recent tenor of its politics, that Europe will be eager to receive them, no matter how humanitarian the language with which Israeli officials couch their planned expulsion. Rendered stateless, driven from their homes and brutalised by war, Gaza’s refugees remain unwanted by the world, perhaps destined to become, as the Jews once were, a diaspora people forever at the mercy of suspicious hosts.

A terrible injustice for the Palestinians, their ethnic cleansing may yet provide Israel with a measure of security, even as it erodes the American sympathy on which the country’s existence depends. The broader question, perhaps, is whether or not the looming extinction of Palestinian life in Gaza, like the expulsion of Karabakh’s Armenians, heralds the beginning of a new era of ethnic cleansing, or merely the settling of the West’s unfinished accounts. Like the movements which bloodily reshaped Central Europe, Israel’s very existence is after all a product of the same nationalist intellectual ferment of fin-de-siècle Vienna. In 1923, while acknowledging its necessity, the British Foreign Secretary Lord Curzon called the Greco-Turkish population exchange “a thoroughly bad and vicious [idea] for which the world would pay a heavy penalty for a hundred years to come”. Exactly a century later, Gaza’s Palestinians look destined to become the final victims of Europe’s long and painful 20th century

Nakba, where Palestinian victim mythology began

‘Nakba Day’ was commemorated this week with even more vehemence than usual. The greatest tragedy is that the Palestinian people who fled remain frozen in time.

The Australian, 18th May 2024

Pro-Palestinian protesters hold banners and flags as they listen to speakers at a rally held to mark the anniversary of the ‘Nakba’ or ‘catastrophe’ of 1948, in Sydney on Wednesday. Picture: David Gray/AFP

Protestors at a Sydney rally to mark the anniversary of the ‘Nakba’. David Gray/AFP

On Wednesday, “Nakba Day” was commemorated around the world with even more vehemence than usual as outpourings of hatred against Israel, sprinkled with ample doses of anti-Semitism, issued from screaming crowds.

What was entirely missing was any historical perspective on the Nakba – that is, the displacement, mainly through voluntary flight, of Palestinians from mandatory Palestine. Stripped out of its broader context, the event was invested with a uniqueness that distorts the processes that caused it and its contemporary significance.

It is, to begin with, important to understand that the displacement of Palestinians was only one facet of the sweeping population movements caused by the collapse of the great European land empires. At the heart of that process was the unravelling of the Ottoman Empire, which started with the Greek war of independence in 1821 and accelerated during subsequent decades.

As the empire teetered, religious conflicts exploded, forcing entire communities to leave. Following the Crimean War of 1854-56, earlier flows of Muslims out of Russia and its border territories became a flood, with as many as 900,000 people fleeing the Caucasus and Crimea regions for Ottoman territory. The successive Balkan wars and then World War I gave that flood torrential force as more than two million people left or were expelled from their ancestral homes and sought refuge among their co-religionists.

The transfers reshaped the population geography of the entire Middle East, with domino effects that affected virtually every one of the region’s ethnic and religious groups.

The formation of new nation-states out of what had been the Ottoman Empire then led to further rearrangements, with many of those states passing highly restrictive nationality laws in an attempt to secure ethnic and religious homogeneity.

Nothing more starkly symbolised that quest for homogeneity than the Convention Concerning the Exchange of Greek and Turkish Populations signed on January 30, 1923. This was the first agreement that made movement mandatory: with only a few exceptions, all the Christians living in the newly established Turkish state were to be deported to Greece, while all of Greece’s Muslims were to be deported to Turkey. The agreement, reached under the auspices of the League of Nations, also specified that the populations being transferred would lose their original nationality along with any right to return, instead being resettled in the new homeland.

Underlying the transfer was the conviction, articulated by French prime minister (and foreign minister) Raymond Poincare, that “the mixture of populations of different races and religions has been the main cause of troubles and of war”, and that the “unmixing of peoples” would “remove one of the greatest menaces to peace”.

That the forced population transfers, which affected about 1.5 million people, imposed enormous suffering is beyond doubt. But they were generally viewed as a success. Despite considerable difficulties, the transferred populations became integrated into the fabric of the recipient communities – at least partly because they had no other option. At the same time, relations between Turkey and Greece improved immensely, with the Ankara Agreements of 1930 inaugurating a long period of relative stability.

The result was to give large-scale, permanent population movements, planned or unplanned, a marked degree of legitimacy.

Thus, the formation of what became the Irish Republic was accompanied by the flight of Protestants to England and Northern Ireland, eventually more than halving, into an insignificant minority, the Protestant share of the Irish state’s population; that was viewed as easing the tensions that had so embittered the Irish civil war.

It is therefore unsurprising that further “unmixing” was seen by the allies in World War II as vital to ensuring peace in the post-war world. In a statement later echoed by Franklin Roosevelt, Winston Churchill made this explicit in 1944, telling the House of Commons he was “not alarmed by the prospect of the disentanglement of populations, nor even by these large transferences, which are more possible in modern conditions than they ever were before”.

The immediate effect, endorsed as part of the Potsdam Agreements and implemented as soon as the war ended, was the brutal expulsion from central and eastern Europe of 12 million ethnic Germans whose families had lived in those regions for centuries. Stripped of their nationality and possessions, then forcibly deported to a war-devastated Germany, the refugees – who received very little by way of assistance – gradually merged into German society, though the scars took decades to heal.

Even more traumatic was the movement in 1947 of 18 million people between India and the newly formed state of Pakistan.

As Indian novelist Alok Bhalla put it, India’s declaration of independence triggered the subcontinent’s sudden descent into “a bestial world of hatred, rage, self-interest and frenzy”, with Lord Ismay, who witnessed the process, later writing that “the frontier between India and Pakistan was to see more tragedy than any frontier conceived before or since”. Yet in the subcontinent too, and especially in India, the integration of refugees proceeded to the point where little now separates their descendants from those of the native born.

All that formed the context in which the planned partition of Palestine was to occur. The 1937 Peel Commission, which initially proposed partition, had recommended a mandatory population exchange but the entire issue was ignored in UN Resolution 181 that was supposed to govern the creation of the two new states.

When a majority of the UN General Assembly endorsed that resolution on November 29, 1947, the major Zionist forces reluctantly accepted the proposed partition, despite it being vastly unfavourable to them. But the Arab states not only rejected the plan, they launched what the Arab League described as “a war of extermination” whose aim was to “erase (Palestine’s Jewish population) from the face of the earth”. Nor did the fighting give any reason to doubt that was the Arabs’ goal.

At least until late May 1948, Jewish prisoners were invariably slaughtered. In one instance, 77 Jewish civilians were burned alive after a medical convey was captured; in another, soldiers who had surrendered were castrated before being shot; in yet another, death came by public decapitation. And even after the Arab armies declared they would abide by the Geneva Convention, Jewish prisoners were regularly murdered on the spot.

While those atrocities continued a longstanding pattern of barbarism, they also reflected the conviction that unrestrained terror would “push the Jews into the sea”, as Izzedin Shawa, who represented the Arab High Committee, put it.

Arabs flee in 1948 ahead of the ‘war of extermination’ against Israel. Picture: History/Universal Images Group via Getty Images
Arabs flee in 1948 ahead of the ‘war of extermination’ against Israel.
History/Universal Images Group via Getty Images

A crucial element of that strategy was to use civilian militias in the territory’s 450 Arab villages to ambush, encircle and destroy Jewish forces, as they did in the conflict’s first three months.

It was to reduce that risk that the Haganah – the predecessor of the Israel Defence Force – adopted the Dalet plan in March 1948 that ordered the evacuation of those “hostile” Arab villages, notably in the surrounds of Jerusalem, that posed a direct threat of encirclement. The implementation of its criteria for clearing villages was inevitably imperfect, but the Dalet plan neither sought nor was the primary cause of the massive outflow of Arab refugees that was well under way before it came into effect.

Nor was the scale of the outflow much influenced by the massacres committed by Irgun and Lehi – small Jewish militias that had broken away from the Haganah – which did not loom large in a prolonged, extremely violent, conflict that also displaced a very high proportion of the Jewish population.

Rather, three factors were mainly involved. First, the Muslim authorities, led by the rector of Cairo’s Al Azhar Mosque, instructed the faithful to “temporarily leave the territory, so that our warriors can freely undertake their task of extermination”.

Second, believing that the war would be short-lived and that they could soon return without having to incur its risks, the Arab elites fled immediately, leaving the Arab population leaderless, disoriented and demoralised, especially once the Jewish forces gained the upper hand.

Third and last, as Benny Morris, a harsh critic of Israel, stresses in his widely cited study of the Palestinian exodus, “knowing what the Arabs had done to the Jews, the Arabs were terrified the Jews would, once they could, do it to them”.

Seen in that perspective, the exodus was little different from the fear-ridden flights of civilians discussed above. There was, however, one immensely significant difference: having precipitated the creation of a pool of 700,000 Palestinian refugees, the Arab states refused to absorb them.

Rather, they used their clout in the UN to establish the UN Relief and Works Agency for Palestine Refugees, which became a bloated, grant-funded bureaucracy whose survival depended on endlessly perpetuating the Palestinians’ refugee status.

In entrenching the problem, the UN was merely doing the bidding of the Arab states, which increasingly relied on the issue of Palestine to convert popular anger at their abject failures into rage against Israel and the West. Terminally corrupt, manifestly incapable of economic and social development, the Arab kleptocracies elevated Jew-hatred into the opium of the people – and empowered the Islamist fanaticism that has wreaked so much harm worldwide.

Nor did it end there. Fanning the flames of anti-Semitism, the Arab states proceeded to expel, or force the departure of, 800,000 Jews who had lived in the Arab lands for millennia, taking away their nationality, expropriating their assets and forbidding them from ever returning to the place of their birth. Those Jews were, however painfully, integrated into Israel; the Palestinian refugees, in contrast, remained isolated, subsisting mainly on welfare, rejected by countries that claimed to be their greatest friends. Thus was born the myth of the Nakba.

That vast population movements have inflicted enormous costs on those who have been ousted from their homes is undeniable. Nor have the tragedies ended: without a murmur from the Arab states, 400,000 Palestinians were expelled from Kuwait after the first Gulf War, in retaliation for the Palestine Liberation Organisation’s support of Saddam Hussein. More recently, Myanmar has expelled 1.2 million Rohingya.

But the greatest tragedy associated with the plight of the Palestinians is not the loss of a homeland; over the past century, that has been the fate of tens of millions. Rather, it is the refusal to look forward rather than always looking back, an attitude encapsulated in the slogan “from the river to the sea”.

That has suited the Arab leaders, but it has condemned ordinary Palestinians to endless misery and perpetual war. Until that changes, the future will be a constant repetition of a blood-soaked past

The Russian Tradition – Russia, Ukraine and Tibor Szamuely

In a televised address on September 30th last year, Vladimir Putin said: Russia is a great, 1000-year-old power, a whole civilisation, and it is not going to live by such makeshift, false rules … What, if not racism, is the West’s dogmatic conviction that its civilisation and neoliberal culture is an indisputable model for the entire world to follow?”

Now, one might not agree with Putin, and today, he is certainly persona non grata in Western forums, but one thing is for sure: Russian history mines its own unique seamWe republish below an article by American author, journalist and editor Christopher Caldwell. He advocates that we adopt a cautious and open minded perspective on historical memory, contemporary perceptions, lexicological differences, the dangers of making assumptions, and coming to conclusions and adopting opposing positions on the basis of incomplete and inadequate knowledge of other countries than our own with their distinct but not hermetically sealed histories and cultures.

Caldwell’s central focus is the colourful life and legacy of exiled Hungarian academic Tibor Szamuely.

Like many refugees from Communism, Szamuely was descended from both perpetrators and victims. An uncle of the same name served in the Hungarian Soviet Republic that took power for six months under Béla Kun in 1919, and died violently that year when the revolution failed. He was among that government’s most bloodthirsty ministers, and was called “Butcher Szamuely”. Szamuely’s family wound up in Moscow, where Tibor was born, and where his father was executed in Stalin’s purges. Young Tibor served in the Red Army, and he too was arrested and sent to a Labour camp. Rehabilitated, he served as Chancellor of Budapest University. In 1964, then nearing 40, he was teaching in the “ideological institute” of Ghana’s Marxist president Kwame Nkrumah when he defected to England.

He taught at the University of Reading in England and befriended Kingsley Amis, Robert Conquest, and Anthony Powell, among other literary anti-Communists. His book, unfinished when he died of cancer in 1972, was edited into its final form by Conquest and published two years later.

Szamuely taught me Russian and Soviet history and politics at Reading University. Back then, I was a political ingenue and a naive communist sympathizer and fellow-traveler, although my evolving perspectives were transforming and expanding. As my tutor, he advised me to study with an open mind and to put off juvenile thinking. He hadn’t been well when I knew him and he died a year after I graduated. Under his tuition, I’d resolved to specialize in Soviet Studies – but events intervened and I ended up in the Middle East (and that is another story. see: Tanks for the Memory – how Brezhnev changed my life).

He he would always impress upon me the historical and political continuity of what he called The Russian Tradition – the title of his one and only book, published shortly before his death, and now, regrettably, out of print. I purchased a first edition when it was published and it is on my bookshelf still.

Szamuely believed that the bloodstained drama of the revolutions of 1917 – there were two, the social democratic one in the February, the Bolshevik one in November – and the years that followed, including civil war, the establishment of the USSR and Stalinism largely obscured the underlying consistency of Russian history. He did not live to see the decline and fall of the Soviet Union, and the advent of Putin and Russia Redux, but the basic pattern persists, circular and repetitive. The frequent turmoils that have overtaken this vast continent have in their various ways made changes that were essentially superficial, leading in the end to the intensification, under new forms, of the old authoritarian structure.

From medieval times, autocracy has coexisted with a revolutionary traditionalism – a contradiction in terms as only Russia could sustain, a unique Russian capacity to seek revolution and discover regression, to invoke liberty merely to reinforce repression. if he were with us today, Szamuely would explain that the Soviet Union under Lenin and his successors and the Russia of Vladimir Putin bears so disconcertingly close a resemblance to Russia under the most savage of its tsars. His people, it turned out, had wanted freedom but wanted to retain the idea of their old Russian empire more. They ended up with the would-be czar, Vladimir Putin. And so the world turns.

© Paul Hemphill 2023 All rights reserved

Posts in In That Howling Infinite, about Eastern Europe: The Roots and fruits of Putin’s irridentism; Borderlands – Ukraine and the curse of mystical nationalism; Ghosts of the Gulag, The Death of Stalin is no laughing matter, Tanks for the memory – how Brezhnev changed my life, 2nd September 1939 – the rape of Poland (1), 17th September 1939 – the rape of Poland (2)  

You – Bolshevik recruiting poster 1918

You Are Needed In Kiev 2014

Churchill, Roosevelt and Stalin divide Europe at the Yalta Conference in Crimea, 1945

Why is Russia obsessed with slavery?

Tibor Szamuely: ‘The Russian Tradition’

Christopher Caldwell, UnHerd, 23rd august 2022

There’s nothing wrong with being cautious. Since 1709, when Peter the Great routed the troops of Swedish King Charles XII at Poltava, smack-dab in the middle of modern-day Ukraine, Europeans have understood Russia as a military threat. Never has this required us to close our minds to the glories of Russian culture or to forget that Russia’s strategic posture always has an explanation — and sometimes even a rationale.

But what was intellectually possible for Westerners in the winter of 1943, when Hitler’s troops and Stalin’s were killing each other by the millions on the Eastern front, is apparently beyond our powers today. In the wake of Russia’s February invasion of Ukraine, many Europeans will not be content with anything less than wiping Russia and its culture off the map. In April, novelist Oksana Zabuzhko, writing in the TLS  that it was the morality of Tolstoy and other Russian writers that “wove the camouflage net for Russia’s tanks”, urged us to “take a long, hard look at our bookshelves”. In early August, the Russian-language novelist Wolodymyr Rafejenko declared he now felt a “revulsion” when he conversed in Russian, and vowed never again to write in it.

These are Ukrainians — one can understand their anguish and rage. But Western Europeans, who are not even at war, have been even more zealous. A Milan university cancelled its Dostoevsky class last spring. The EU and UK have blacked out the Russian internet channel RT. Russians have been declared unwelcome at venues from Wimbledon to Estonia.

Back in the middle of the 20th century, when Russia was capable of far worse, the Russian-born historian Tibor Szamuely wrote an extraordinary book. The Russian Tradition explained how Russian political behaviour (about which Szamuely was wary to the point of hostility) arose from Russian history and culture (about which Szamuely was respectful to the point of reverence). This is the right balance. It has not been struck so well since. Too bad the book is out of print, because it is strangely relevant to a lot of this decade’s preoccupations: slavery, political correctness and Ukraine, for starters.

Like many refugees from Communism, Szamuely was descended from both perpetrators and victims. An uncle of the same name served in the Hungarian Soviet Republic that took power for six months under Béla Kun in 1919, and died violently that year when the revolution failed. He was among that government’s most bloodthirsty ministers, which is really saying something. Szamuely’s family wound up in Moscow, where his father was executed in Stalin’s purges. In 1964, Szamuely, then nearing 40, was teaching in the “ideological institute” of Ghana’s Marxist president Kwame Nkrumah when he defected to England. He taught at Reading and befriended Kingsley Amis, Robert Conquest, and Anthony Powell, among other literary anti-Communists. His book, unfinished when he died of cancer in 1972, was edited into its final form by Conquest and published two years later.

The simple question that animates it is how Russia came to be the centre of Marxist revolution and late 20th-century totalitarianism. Did aggressive Communism subvert blameless Russia? Or was aggressive Russia using blameless Communism as a pretext?

The beginnings of an answer lie in geography. Lacking frontiers, Szamuely writes, Russia has faced “a history of armed struggle against invaders that, for length, intensity and ferocity has no parallel in the annals of any other nation”. That is a large claim. Russia is always vulnerable someplace — at least for as long as it takes to gather and concentrate its killing power. And it is always fighting for its life, which tends — at least in domestic Russian debates — to empty of meaning our concepts of just and unjust war. “Despotic government,” Szamuely writes, “was the instrument she shaped to cope with the everlasting emergency.”

For Szamuely, the central problem in Russian history is slavery. Yes, slavery. Using the word “serf” to describe its put-upon agricultural workers leads us to think of the society as merely backward, quaint, feudal. But this is wrong. Russian slavery was a creation of modernity. Once-free agricultural labourers somehow got buried under debt about 500 years ago, and in the mid-16th century the government bound them to the land, the better to tax them. The owner of the serfs was the state, not the notables on whose land they toiled. There was an equality in this, for the notables were beholden to the state, too. The upper crust owed the tsar military service. Until recent centuries, Russia was one of the rare countries where nobles could be publicly flogged.

But this changed, as Peter the Great tried to modernise the system — Russia got rum, minuets, a navy and of course St. Petersburg. For aristocrats it meant Western connections and new opportunities, for serfs an overload of labour and hard discipline. That was an end to society’s old “mystic unity” and the mumbo-jumbo that had surrounded it. Serfs could now be sold or lost at cards. Russia now had not one people, Szamuely writes, but two: “the Westernised upper classes, and the masses, whose way of life became ever less distinguishable from that of the population of the great Asian empires.” As middle classes in America and France were forging republics, aristocrats were living a Golden Age under Catherine the Great (1762-95). “The most striking feature of 18th-century Russian social history,” Szamuely writes, “was the great expansion and intensification of peasant bondage at the precise moment when, with the emancipation of the nobility, it finally lost any vestige of moral, political or legal justification.”

Szamuely’s preoccupation with slavery anticipates a lot of the “woke” discussion of our own time. If slavery warped the development of the United States (which was one-eighth slave at the start of its civil war in 1861), Szamuely asks, then why has there been so much less soul searching about Russia (which was seven-eighths slave at the time of emancipation that same year)? He may misunderstand the parallel: The difference lies not in the size of the enslavement but in the identity of the rememberer. Progressive white America is wracked by guilt over what it did to “them”. Russia feels no such guilt because the misdeeds were done to “us”. The moral tenor of its soul-searching is more like that of Sicily, or Ireland, or black America.

But it is not as if Russia had no reckoning with serfdom. As access to higher education and newsprint spread, “gradually the idea began to sink in that every Russian of education and leisure was an accomplice in a crime unparalleled in its enormity”. This was the cause around which a revolutionary and often violent intelligentsia arose in the late 19th century, a class unique in Europe until the rise of political correctness. “The Russian intelligentsia was an instrument of destruction,” Szamuely writes. “Unlike the European bourgeoisie it had no constructive purposes, neither was it equipped to fulfil any such tasks.”

There was something Messianic in the intelligentsia’s role. Szamuely recognises that it used others’ suffering as a rationale for autocracy. But he never entertains the idea that the intelligentsia was an outright racket. He even praises the “intellectual honesty” of the critic Nikolay Chernyshevsky, who saw that equality would be won only at a very steep price in liberty: “What a contrast he provides to certain Western ‘progressive’ intellectuals, who worship at the altar of egalitarianism yet refuse to recognise that their dream… can only be realised by an arbitrary dictatorial government. Chernyshevsky and his followers, down to the present day, have never harboured any illusions about this.”

He is nonetheless struck that the great 19th-century Russian novelists (“men of sensibility, compassion and humanity”) were almost unanimously contemptuous of the intelligentsia (“with their joyless utilitarianism, their dogmatic intolerance, their fanatical devotion to a messianic vision”).

The modern enslavement of Russia’s peasantry was not, strictly speaking, a capitalist project. But it felt like one. More than the exploitation undergone in advanced industrial countries, it resonated with the exploitation Marx described. In the end, the Russian revolution was a matter of adjusting Marx’s teaching to powerful Russian folk-institutions, above all the autonomous peasant cooperative known as the obshchina. Marx himself wound up backing peasant “populists” against his own more orthodox followers. It actually turned out to be a piece of good fortune for the revolutionaries that the Marxist spark caught in what Szamuely considers the most conservative country on earth.

That is where Szamuely’s book ends. It is a shame he was never able to write at book-length about the 20th century, of which he was a passionate chronicler. He considered Lenin “the supreme political genius of the century”, and was impressed with the way he and his followers allied Russia’s interests abroad to Asian and African nationalism, not Communism. It was, in a way, the same judgment Marx had made in backing the populists.

Szamuely was fascinated with Ukraine. “Perhaps no other historical experience,” he writes in The Russian Tradition, “has left as lasting an impression on the folk-memory of the Russian people as the horrors of [the] interminable struggle against the slavers and killers of the south. For centuries the steppe remained a source of constant menace, a land of terror, death, destruction and degradation. It was called the Wild Plain, or, as we would say today, the Frontier; the greater part of this region is now called the Ukraine…”

He was highly sympathetic to Ukraine’s modern struggles. In 1968 he wrote a fascinating and well-informed account of the nationalist protests and ensuing prosecutions that had then been going on in Ukraine for much of the decade. While granting that the Ukrainians welcomed the Nazis as liberators in June 1941, he wasn’t surprised by this nationalist sentiment, given the decade of famine and purges they had endured. He noted, too, the “methodological dilution” of Ukraine’s ethnic composition by Russia, insisting that Russian dominance of the country’s high culture was a recent and unnatural phenomenon. Only 41% of books published in Ukraine were in Ukrainian, it is true, but in 1930, before Russification and famine, that figure had been 84%.

Szamuely never let justified fear of Russia drive out justified fascination. Vastly well read in the country’s history, he still found it ambiguous, describing the policies of Ivan the Terrible at one point as “a strange mixture of farsightedness and paranoia — a combination frequently reproduced by his successors through the centuries”. Few historians have been better equipped than Szamuely to understand the paradoxes of Russia, where the novelists are sublime and the politics are unendurable, and often for the same reasons.

Tsar Nicholas the Last

The last of the Romanovs – Tsar Nicholas and his family, murdered by the Bolsheviks in July 1918

 

 

A Son Goes To War – the grief of Rudyard Kipling

These were our children who died for our lands: they were dear in our sight.
We have only the memory left of their home-treasured sayings and laughter.
The price of our loss shall be paid to our hands, not another’s hereafter.
Neither the Alien nor Priest shall decide on it. That is our right.
But who shall return us the children?

In an excellent article commissioned by Vanity Fair in 1997, and republished below, the late author and celebrated contrarian Christopher Hitchens told a poignant story of the British poet Rudyard Kipling and the death in battle of his son John in France in 1915.

 He prefaced his tale with a scene-setting prelude:

“A ghost is something that is dead but won’t lie down. Those who were slaughtered between 1914 and 1918 are still in our midst to an astonishing degree. On the first day of the Battle of the Somme, in July 1916, the British alone posted more killed and wounded than appear on the whole of the Vietnam memorial. In the Battle of Verdun, which began the preceding February, 675,000 lives were lost. Between them, Britain, France, the United States, Germany, Turkey, and Russia sacrificed at least 10 million soldiers. And this is to say nothing of civilian losses. Out of the resulting chaos and misery came the avenging forces of Fascism and Stalinism”.

Hitchens referred to many of Kipling’s poems in his article, particularly those relating to the First World War, the jingoistic ones that greeted, indeed welcomed the beginning of hostilities, and the melancholy ones that marked their end, reflecting his personal loss and also that of tens of thousands of other parents and partners and siblings.

He does not mention however, Kipling’s post war short story, The Gardener, which directly addresses the grief and the loss felt by so many. John Kipling’s body was never found, but the poet and his wife made fruitless inquiries as to his fate and his whereabouts and, as patrons of the War Graves Commission, made many visits to the military cemeteries of Flanders.

British War Cemetery in Flanders

The Gardener tells the tale of a woman’s search for a loved one who fell. It is told from the woman’s point of view. Is the missing solder her her nephew or or son? Kipling is deliberately ambiguous, reflecting perhaps the morality of his times. It is up to the reader to draw his or her own conclusion. The ending is likewise opaque. Unlike the author, she does indeed find her lost soldier, but only with the the help of a kind, anonymous stranger. Again it is for the reader to judge – although Kipling himself left little room for ambiguity. The story ends in some editions with an asterisk in the text that links to a line from the Bible, John 20:15: “Jesus saith unto her, ‘Woman, why weepest thou; whom seekest thou?’ She, supposing him to be the gardener, saith unto him, ‘Sir, if thou has borne him hence, tell me where thou has laid him.’”

The Gardener is is republished below, following Hitchens’ article.

In 1992 the Commonwealth War Graves Commission announced that it had identified an Irish Guards lieutenant’s body in St Mary’s Advanced Dressing Station (ADS) near Loos as that of John Kipling. Seven years later authors Tonie and Valmai Holt published a book My Boy Jack, named for Kipling’s poemwhich disputed that the body in St Mary’s ADS is that of John Kipling. They based their case on two separate arguments: John Kipling was a 2nd lieutenant not a lieutenant when he died, and his body was found six kilometres away from where he fell. My Boy Jack is the story of a father in pursuit oh his son whose body was never found. Although Kipling’s poem, quoted by Hitchens in his piece, was a tribute to a 16 year old sailor, Jack Cornwell, who perished at his post during the Battle of Jutland in 1915, becoming the youngest recipient of the Victoria Cross, the book and the play and film adapted from it tell the story of Kipling and his son.

For all their money, fame and connections, the Kiplings were just another one of the 415,325 British and Irish families whose sons were killed during the first World War and were left with no place to grieve. It was Kipling who gave us the headstone words “known unto God”.

The Death of Son

American novelist Scott Spencer wrote about The Gardener in an opinion piece in The Atlantic in June 2017. He wrote:

“It’s hard to talk about a Kipling story without talking about Kipling, a shameless apologist for English imperialism who coined the phrase “the white man’s burden” and who was the first person to refer to the Germans as Huns. He was a man who glorified war without ever having fought in one—and that’s where you get into the intense mix of grief and shame that Kipling surely brought to this story. Like so many young men at the time, Kipling’s son John was frantic to get into the war, but was at first turned down for duty because of weak eyes. His father, a person of almost unimaginable influence for a writer—the youngest Nobel prize winner, a darling of the English military and the British aristocracy—intervened, greasing the wheels and getting his son into the war, with the result that the younger Kipling was killed almost instantly.

When all hope of finding his son alive or dead was at last abandoned, Kipling, in his famous “Epitaphs of the War,” wrote: “If any question why we died / tell them, because our fathers lied.” You sense this same self-implication in “The Gardener.” After all, why were those boys clamoring to go over and get themselves blown up like that? Because a culture had been created that glorified that military sacrifice, and encouraged you to feel that your life was incomplete if you hadn’t fought for your country. Millions of English boys like John Kipling (and like the fictional Michael) were raised in this atmosphere of almost rabid patriotism, an atmosphere that Rudyard Kipling had not only exploited in his writing but also helped to create. And when war was declared, some six million Englishmen, many of them little more than boys, were put to battle; nearly one million were killed, and still more were grievously injured.

The Gardener gets to the grief and futility Kipling must have felt by the end of it all.

In Kipling’s case, he never found that grave. But in Helen’s case, Jesus leads her right to it. Was Kipling himself looking for an expiation of the shame he felt for his share of the responsibility for the loss of his son in such a useless and meaningless way—and all the other hundreds of thousands of wartime deaths? It could be said that all armed conflicts are a ludicrous and shameful waste of lives, but World War I has a special place in the history of futility—a war without clear purpose, a war whose resolution would ultimately make the world a far worse place. What moves me in “The Gardener” is the way Kipling so artfully seeks relief from his own complicity in the myths that led to war

On his 18th birthday, Michael enlists in the British Army, and is slaughtered shortly after, his body covered over by debris and unable to be located. Much, much later Michael’s body is discovered and finally Helen is able to travel to his grave in a military cemetery in France to pay her last respects. The story, which is not very long, moves with the efficiency of a fable—years go by in a half sentence. The tone is almost matter-of-fact, but we are being set up by a master craftsman for the story’s devastating climactic scene. Helen wanders through a vast expanse of graves, all of them marked with a number, not a name, each individual soldier located only through a painstaking process of record-keeping. (It was Kipling who lifted the phrase “known unto God,” out of the Bible and into the cemeteries and the monuments for unknown soldiers.) Then, while searching the endless sea of crosses, helpless, Helen comes upon a gardener. Kipling describes the exchange this way:

[The gardener] rose at her approach and without prelude or salutation asked: “Who are you looking for?”

“Lieutenant Michael Turrell—my nephew,” said Helen slowly and word for word, as she had many thousands of times in her life.
The man lifted his eyes and looked at her with infinite compassion before he turned from the fresh-sown grass toward the naked black crosses.

“Come with me,” he said, “and I will show you where your son lies.”

“The man lifted his eyes and looked at her with infinite compassion before he turned from the fresh-sown grass toward the naked black crosses.
“Come with me”, he said, “and I will show you where your son lies.”

The story ends in some editions with an asterisk in the text that links to a line from the Bible, John 20:15: “Jesus saith unto her, ‘Woman, why weepest thou; whom seekest thou?’ She, supposing him to be the gardener, saith unto him, ‘Sir, if thou has borne him hence, tell me where thou has laid him.’”

See also in In That Howling Infinite, November 1918 – the counterfeit peace and  Dulce et ducorem est – the death of Wilfred Owen

Rudyard Kipling

Kipling and the Great War

© Paul Hemphill 2022. All rights reserved

Young Men and War

Christopher Hitchens, Vanity Fair, February 1997

Recently, amid the legions of anonymous W.W.I grave sites that cover northern France, the body of Rudyard Kipling’s son, John, was identified, almost 80 years after he died in the Battle of Loos. His tragic story explains the guilt and rage that consumed his father, England’s immortal Bard of Empire

Fin de Siècle

In Regeneration, the opening book of Pat Barker’s “Ghost Road” trilogy, about the First World War, one of the characters summons the waking nightmare of the trenches: “I was going up with the rations one night and I saw the limbers against the skyline, and the flares going up. What you see every night. Only I seemed to be seeing it from the future. A hundred years from now they’ll still be ploughing up skulls. And I seemed to be in that time and looking back. I think I saw our ghosts.”

A ghost is something that is dead but won’t lie down. Those who were slaughtered between 1914 and 1918 are still in our midst to an astonishing degree. On the first day of the Battle of the Somme, in July 1916, the British alone posted more killed and wounded than appear on the whole of the Vietnam memorial. In the Battle of Verdun, which began the preceding February, 675,000 lives were lost. Between them, Britain, France, the United States, Germany, Turkey, and Russia sacrificed at least 10 million soldiers. And this is to say nothing of civilian losses. Out of the resulting chaos and misery came the avenging forces of Fascism and Stalinism.

One reason for the enduring and persistent influence of the Great War (as they had to call it at the time, not knowing that it would lead to a second and even worse one) is that it shaped the literature of the Anglo-American world. Think of the titles that remain on the shelves: Good-Bye to All That, by Robert Graves, Anthem for Doomed Youth, by Wilfred Owen. The poetry of Rupert Brooke and Siegfried Sassoon. Translations from German and French, such as Erich Maria Remarque’s All Quiet on the Western Front and Under Fire, by Henri Barbusse. By enlisting in the Great War, a whole generation of Americans, including William Faulkner, Ernest Hemingway, e. e. cummings, and John Dos Passos, made the leap from small-town U.S.A. to 20th-century modernism. Loss of moral virginity and innocence is the burden of Sebastian Faulks’s elegiac novel, Birdsong, written in this decade, but as full of pain and poetry as if composed in his grandfather’s time. We owe the term “shell shock” to this period, and it sometimes feels as if the shock has never worn off.

I’ve been passing much of my time, over the past year or so, in trying to raise just one of these ghosts. On September 27, 1915, during the Battle of Loos, a young lieutenant of the Irish Guards was posted “wounded and missing.” His name was John Kipling, and he was the only son of the great Bard of Empire, Rudyard Kipling. Kipling never goes out of print, because he not only captured the spirit of imperialism and the white man’s burden but also wrote imperishable stories and poems—many of them to the boy John—about the magic and lore of childhood. And on that shell-shocked September day, the creator of Mowgli and Kim had to face the fact that he had sacrificed one of his great loves—his son, whom he called his “man-child”—to another of his great loves: the British Empire. You can trace the influence of this tragedy through almost every line that he subsequently wrote.

Go to the small towns of northern France today if you want to discover that the words “haunted landscape” are no cliche. Around the city of Arras, scattered along any road that you may take, are cemeteries. Kipling called them “silent cities.” (I came across an article in a French tourist magazine that recommended Arras to those who wished to pursue “de tourisme de necropole”—mass-grave tourism. Indeed, there isn’t much else to see.) This used to be the coal-bearing region of France, and great slag heaps and abandoned mine works add an additional layer of melancholy to the scenery. But otherwise it’s graveyards, graveyards all the way. Some of them are huge and orderly, with seemingly endless ranks and files of white markers stretching away in regimental patterns. But many are small and isolated, off in the middle of fields where French farmers have learned to plow around them. These represent heaps of bodies that simply couldn’t be moved and were interred where they lay. Huge land grants have been made by the government and people of France, in perpetuity, to Britain and Canada and India and the United States, just to consecrate the fallen.

His is one of the few parts of France where the locals are patient with Anglo-Saxon visitors trying to ask directions in French. And those French plowmen know what to do when, as so often happens, they turn up a mass of barbed wire or a batch of shells and mortars or a skeleton. (“A hundred years from now they’ll still be ploughing up skulls.”) They call the police, who alert the Commonwealth War Graves Commission. And then the guesswork can begin. There’s a good deal of latitude. Of the 531,000 or so British Empire dead whose remains have been fertilizing the region for most of the century, about 212,000 are still unidentified.

“Every now and then we have a bit of luck,” I was told by Peter Rolland of the commission, which runs a large and quiet office just outside Arras and which is charged with keeping all the graves clean. “Last year we dug up 12 corpses. Most of their dog tags and uniforms were eroded or decayed hopelessly. But we did manage to identify one Australian chap called Sergeant J. J. White. We even found his daughter, who was two years old when he was killed, and she came over for the funeral.”

And a few years ago, almost eight decades after he went missing, they found Kipling’s son, John. His body had lain in no-man’sland for three years and then been hastily shoveled into an unmarked grave. Kipling and his wife made several desperate visits to the area in the hope of identifying him, touring battlefield after battlefield. But this was in the days before proper dental records and DNA, and they gradually gave up. In 1992, thanks to painstaking record-keeping and the amateur interest taken by a member of the commission staff, one anonymous grave in one small cemetery was finally commemorated as John’s.

This means that a new marker has been erected. The old one read, A LIEUTENANT OF THE GREAT WAR. KNOWN UNTO GOD. The wording is actually that of Kipling Sr., who in order to atone for John’s disappearance became a founding member of what was then called the Imperial War Graves Commission, and helped design its monuments and rituals. As another atonement, he took on the unpaid job of writing the wartime history of the Irish Guards. In that work, he coldly summed up the regiment’s toll of 324 casualties in a single battle and noted that “of their officers, 2nd Lieutenant PakenhamLaw had died of wounds; 2nd Lieutenants Clifford and Kipling were missing. … It was a fair average for the day of a debut.”

John Kipling’s body had lain in no-man’s-land for three years and then been hastily shoveled into an unmarked grave.

Kipling’s autobiography, Something of Myself, is even more eerily detached. “My son John arrived on a warm August night of ’97, under what seemed every good omen.” That’s the only mention of the boy in the entire book. Kipling had already lost a beloved daughter to influenza. He seems to have felt that if he wrote any more he wouldn’t be able to trust himself.

For a father to mourn or to bury his son is an offense to the natural order of things. Yet another reason for the endless fascination of the Great War is the reverse-Oedipal fashion in which, for several lunatic years, the sight of old men burying young men was the natural order. And this in a civilized Europe bred to the expansive optimism of the late 19th century.

John Kipling was only 16 when the war broke out. Pressed, by his father to volunteer, he was rejected on the grounds of poor eyesight. (Those who have read “Baa Baa, Black Sheep,” Rudyard’s chilling story derived from his own childhood at the mercy of sadistic guardians, will remember the horror of the small boy being punished for clumsiness and poor scholarship when actually he has an undiagnosed myopia.) The proud and jingoistic father used his influence with the high command to get young John commissioned anyway. His mother’s diary recorded that “John leaves at noon. . . . He looks very straight and smart and young, as he turned [sic] at the top of the stairs to say: ‘Send my love to Dad-o.’ “

He didn’t last more than a few weeks. The village of Loos, where he disappeared, was also where the British found out about modern warfare; it was at Loos that they first tried to use poison gas as a weapon of combat. (It blew back into their own trenches, with unimaginable results.) In a neighboring sector a short while later, the British became the first to deploy a tank. But in late 1915, war was mainly blood, mud, bayonets, and high explosives.

Accounts of the boy’s last moments differ, but Kipling’s friend H. Rider Haggard (creator of King Solomon’s Mines and She) took a lot of trouble interviewing witnesses. He recorded in his diary that one of them, a man named Bowe, “saw an officer who he could swear was Mr Kipling leaving the wood on his way to the rear and trying to fasten a field dressing round his mouth which was badly shattered by a piece of shell. Bowe would have helped him but for the fact that the officer was crying with the pain of the wound and he did not want to humiliate him by offering assistance. I shall not send this on to Rudyard Kipling—it is too painful.”

Indeed it would have been: a halfblind kid making his retreat under fire and in tears, with a devastating wound. No definition of stiff upper lip would have covered it. And almost the last of John’s letters home had said, “By the way, the next time would you get me an Identification Disc as I have gone and lost mine. . . . Just an aluminum Disc with a string through it.” Probably it’s a good thing that the poet of the Raj never knew his boy died weeping. At one point he wrote, in a cynical attempt to brace himself, “My son was killed while laughing at some jest. I would I knew / What it was, and it might serve me in a time when jests are few.”

To a friend he wrote, “I don’t suppose there is much hope for my boy and the little that is left doesn’t bear thinking of. However, I hear that he finished well. . . . It was a short life. I’m sorry that all the years’ work ended in one afternoon, but lots of people are in our position, and it’s something to have bred a man.” His wife, Caroline, wrote more feelingly to her mother, “If one could but know he was dead …”

Haggard may have wished to spare Kipling pain, but one has to say that Kipling did not try to spare himself. His whole personality as an author underwent a deep change. At different stages, one can see the influence of parental anguish, of patriotic rage, of chauvinistic hatred, and of personal guilt. A single couplet almost contrives to compress all four emotions into one: “If any question why we died, / Tell them, because our fathers lied.”

These Spartan lines are anti-war and pro-war to almost the same extent. The fathers had lied, not just by encouraging their sons to take lethal risks, but by not preparing enough for war and therefore letting the young people pay for their complacency. Kipling’s longer poem “The Children” possesses the same ambiguity:

These were our children who died for our lands: they were dear in our sight.

    We have only the memory left of their home-treasured sayings and laughter.
    The price of our loss shall be paid to our hands, not another’s hereafter.
Neither the Alien nor Priest shall decide on it.    That is our right.
        But who shall return us the children?
At the hour the Barbarian chose to disclose his pretences,
    And raged against Man, they engaged, on the breasts that they bared for us,
    The first felon-stroke of the sword he had long-time prepared for us—
Their bodies were all our defence while we wrought our defences.
They bought us anew with their blood, forbearing to blame us,
Those hours which we had not made good when the Judgment o’ercame us.
They believed us and perished for it.    Our statecraft, our learning
Delivered them bound to the Pit and alive to the burning
Whither they mirthfully hastened as jostling for honour—
Nor since her birth has our Earth seen such worth loosed upon her.
Nor was their agony brief, or once only imposed on them.
    The wounded, the war-spent, the sick received no exemption:
    Being cured they returned and endured and achieved our redemption,
Hopeless themselves of relief, till Death, marveling, closed on them.
That flesh we had nursed from the first in all cleanness was given
To corruption unveiled and assailed by the malice of Heaven—
By the heart-shaking jests of Decay where it lolled in the wires—
To be blanched or gay-painted by fumes— to be cindered by fires—
To be senselessly tossed and retossed in stale mutilation
From crater to crater.    For that we shall take expiation.
        But who shall return us our children?

After a few lines of expressive loathing about the German foe, Kipling returns to the idea that the massacre of the innocents has an element of domestic responsibility to it:

(Chalk Pit Wood was the last place his son was seen alive.) And then, giving vent to all the ghastly rumors he and his wife had heard about what happened to bodies caught in no-man’sland, he continues:

Uncertainty was torturing Kipling here into imagining the worst and most obscene fate for his son. At other times he was more resigned and more wistful, as in the short poem “My Boy Jack” (1915):

“Have you news of my boy Jack? ”
Not this tide.
“When d’you think that he’ll come back?”
Not with this wind blowing, and this tide.

“Has any one else had word of him?”
Not this tide.
For what is sunk will hardly swim,
Not with this wind blowing, and this tide.

“Oh, dear, what comfort can I find?”
None this tide,
Nor any tide,
Except he did not shame his kind—
Not even with that wind blowing, and that tide.

Then hold your head up all the more,
This tide,
And every tide;
Because he was the son you bore,
And gave to that wind blowing and that tide!

The impression that the seeker in the poem is a woman. Odd to think of Kipling as having a feminine aspect, but perhaps the verse is meant as a tribute to his American wife, who was driven almost out of her mind with grief. On the other hand, one might throw sentiment to one side and remember that Kipling famously wrote (in a poem designed to tease a daughter who favored female suffrage) that “the female of the species is more deadly than the male.” And this is most certainly true of the main character in a subsequent short story of Kipling’s entitled “Mary Postgate.” Angus Wilson once described it as evil; at all events it is a paean of hatred and cruelty and shows Kipling banishing all his doubts and guilts in favor of one cathartic burst of sickening revenge.

Mary Postgate is a wartime spinster who looks after an elderly lady in an English village. One day, a German airman crashes in her garden and lies crippled in the laurel bushes. Mary Postgate decides to see how long it will take him to die. She tells nobody about the intruder and makes no effort to summon help. She waits and watches “while an increasing rapture laid hold on her.” As the young man finally expires, she “drew her breath short between her teeth and shivered from head to foot.” Then she takes a “luxurious hot bath before tea” and, “lying all relaxed on the other sofa,” startles her employer by looking, for once, “quite handsome!”

It’s really seriously creepy to find Kipling—normally rather reticent in such matters—writing a caricature of a female orgasm and wallowing in the voluptuousness of sadism. The justification for it all is that a child has been killed by a bomb in the village. “I have seen the dead child,” says Mary Postgate to the dying airman. So the link is unmistakable. And the story—published in 1917—is closed by one of the worst sets of verses that this splendid poet ever composed. Its refrain is the line “When the English began to hate.” Omitted from most anthologies, it is a vulgar and bullying rant, which promises that “Time shall count from the date / That the English began to hate.”

I first became aware of the poem when it was dished out as a leaflet by a British Nazi organization in the 1970s. (David Edgar makes use of it in Destiny, his incisive play about the mentality of Fascism.) I have often thought it very fortunate that Kipling died in 1936. He had already begun to praise Mussolini by then, and God knows what he might have said about the manly new Germany-even though his visceral dislike of all Germans would perhaps have kept him in check. He certainly disliked Germans (whom he habitually called “Huns”) even more than he did Jews (whom he generally called “Hebrews”).

His letters are fiercer than his poems and short stories, and like them they took a turn for the worse after John’s disappearance. To his old friend L. C. Dunsterville he wrote, at the height of the bloodletting in September 1916, that things seemed to be going jolly well on the Western Front. “It’s a scientific-cumsporting murder proposition with enough guns at last to account for the birds, and the Hun is having a very sickly time of it. He has the erroneous idea that he is being hurt, whereas he won’t know what real pain means for a long time. I almost begin to hope that when we have done with him there will be very little Hun left.”

The word for this, in or out of context, is “unseemly.”

Most interesting, though, was his extensive wartime correspondence with Theodore Roosevelt. One has to remember that Kipling at that time was the best-known living writer in the English language. His following in the United States was immense. His famous poem “The White Man’s Burden,” more often quoted than read, had actually been written for Roosevelt in 1898 and was addressed to the U.S. Congress. It urged that body (successfully) to “take up the white man’s burden” by annexing the newly conquered Philippines. Such was Kipling’s ability to sway public opinion on both sides of the Atlantic that in 1914, when the Liberal British foreign secretary, Sir Edward Grey, heard that Kipling was planning a trip to America, Grey told the Cabinet that unless he was assured that this dangerous Tory poet was going in an unofficial capacity he would resign at once.

Teddy Roosevelt, of course, favored American entry into the Great War, and Kipling made a point of supplying him with ammunition. The poet didn’t hesitate to make very emotional appeals, and as a result gave a few hostages to fortune. In December 1914 he wrote to T.R. telling him encouragingly that the Germans “have been sending up their younger men and boys lately on our front. This is valuable because these are prospective fathers, and they come up to the trenches with superb bravery. Then they are removed.”

The letter goes on, “Suppose my only son dies, I for one should not View with equanimity’ Mr Wilson (however unswayed by martial prejudice) advising or recommending my country how to behave at the end of this War.” Kipling really despised Woodrow Wilson and his hypocritical neutrality, and after John’s death he gave his contempt free rein, describing Wilson as equivalent to an ape looking down from a tree. “My grief,” he wrote, “is that the head of the country is a man unconnected by knowledge or experience with the facts of the world in which we live. All of which must be paid for in the lives of good men.”

This relentless drumbeat, which also urged T.R. in menacing tones to beware of the millions of potentially disloyal German-Americans, helped breed a prowar atmosphere in the United States. Many of the Americans who went to fight in Europe did so as volunteers, preparing the ground for later, full-scale intervention. And when the American Expeditionary Force got going, it took heavy casualties. Among these was Quentin Roosevelt, son of Teddy, who was killed while serving as a pilot. T.R.’s response was almost Kiplingesque in its gruffness. “My only regret is that I could not give myself,” he said. But of course he could not have given himself, any more than Kipling could. This was an opportunity open strictly to sons.

The creator of Mowgli and Kim sacrificed one of his great loves-his son-to another of his great loves: the British Empire.

The current tenant of Headstone Two I in Row D of Plot Seven in St. Mary’s I Advanced Dressing Station Cemetery never had any idea of what a titanic conflict had snuffed out his life. Nor had he any notion of the role his death would play in his father’s poetry or his father’s propaganda. His is just one of 1,768 British and 19 Canadian graves in St. Mary’s ADS, 1,592 of which are unidentified and likely to remain so forever.

The gardener, Ian Nelson, met me at the gate and took me around. He was a working-class type from my hometown in Hampshire, just one of the many hundreds of people who live and work in northern France, stranded in time, preserving a moment and observing the decencies. He wasn’t the garrulous type, preferring to roll his own cigarettes and to say briefly that he was “old-fashioned” and “felt we owed something” to the fallen. His main enemies were the moles, which spoil the flower beds and lawns. He explained to me how certain alpine and herbaceous plantings protect the headstones from mud splashes in the winter and mowing machines in the summer. Floribunda roses were in profusion, and baby maple trees, and there was the odd Flanders poppy.

The register and the visitors’ book were kept in a metal-and-stone safe in a corner of the cemetery, and as we got there we found an old metal button in the dirt. It was a standard-issue Great War soldier’s button, with a faded lion-and-unicorn motif, and Mr. Nelson let me keep it with a look that said, Plenty more where that came from. Most of the names in the register are printed and have been for decades, and it is reprinted every few years. But a handwritten addition had just been made, showing that John, only son of Mr. and Mrs. Rudyard Kipling of Bateman’s, Burwash, Sussex, England, had made the supreme sacrifice while serving as a lieutenant in the Irish Guards. The visitors’ book had a space for remarks, and many visitors had done their best to say something. I didn’t want to let down the side, so I put in the last few lines of Wilfred Owen’s “The Parable of the Old Man and the Young.”

Owen was killed in a futile canal crossing skirmish just a few days before the end of the war, in November 1918 (his mother got the telegram just as the church bells were pealing for victory and a general rejoicing was getting under way), but before he died he composed the most wrenching and lyrical poetry of the entire conflict. Nearly 50 years later, it furnished the libretto for Benjamin Britten’s War Requiem. In Owen’s rewriting of the story of Abraham and Isaac, the old man is about to press the knife to the throat of his firstborn:

When lo! an angel called him out of heaven, Saying, Lay not thy hand upon the lad, Neither do anything to him. Behold,

A ram, caught in a thicket by its horns; Offer the Ram of Pride instead of him.

But the old man would not so, but slew his son,

And half the seed of Europe, one by one. □

British women tending war graves, Abbeville

The Gardener

By Rudyard Kipling

Every one in the village knew that Helen Turrell did her duty by all her world, and by none more honourably than by her only brother’s unfortunate child. The village knew, too, that George Turrell had tried his family severely since early youth, and were not surprised to be told that, after many fresh starts given and thrown away he, an Inspector of Indian Police, had entangled himself with the daughter of a retired non-commissioned officer, and had died of a fall from a horse a few weeks before his child was born.

Mercifully, George’s father and mother were both dead, and though Helen, thirtyfive and independent, might well have washed her hands of the whole disgraceful affair, she most nobly took charge, though she was, at the time, under threat of lung trouble which had driven her to the south of France. She arranged for the passage of the child and a nurse from Bombay, met them at Marseilles, nursed the baby through an attack of infantile dysentery due the carelessness of the nurse, whom she had had to dismiss, and at last, thin and worn but triumphant, brought the boy late in the autumn, wholly restored, to her Hampshire home.

All these details were public property, for Helen was as open as the day, and held that scandals are only increased by hushing then up. She admitted that George had always been rather a black sheep, but things might have been much worse if the mother had insisted on her right to keep the boy. Luckily, it seemed that people of that class would do almost anything for money, and, as George had always turned to her in his scrapes, she felt herself justified – her friends agreed with her – in cutting the whole non-commissioned officer connection, and giving the child every advantage. A christening, by the Rector, under the name of Michael, was the first step. So far as she knew herself, she was not, she said, a child-lover, but, for all her faults, she had been very fond of George, and she pointed out that little Michael had his father’s mouth to a line; which made something to build upon.

As a matter of fact, it was the Turrell forehead, broad, low, and well-shaped, with the widely spaces eyes beneath it, that Michael had most faithfully reproduced. His mouth was somewhat better cut than the family type. But Helen, who would concede nothing good to his mother’s side, vowed he was a Turrell all over, and, there being no one to contradict, the likeness was established.

In a few years Michael took his place, as accepted as Helen had always been – fearless, philosophical, and fairly good-looking. At six, he wished to know why he could not call her ‘Mummy’, as other boys called their mothers. She explained that she was only his auntie, and that aunties were not quite the same as mummies, but that, if it gave him pleasure, he might call her ‘Mummy’ at bedtime, for a pet-name between themselves.

Michael kept his secret most loyally, but Helen, as usual, explained the fact to her friends; which when Michael heard, he raged.

“Why did you tell? Why did you tell?” came at the end of the storm.

“Because it’s always best to tell the truth”, Helen answered, her arm round him as he shook in his cot.

“All right, but when the troof’s ugly I don’t think it’s nice.”

“Don’t you, dear?”

“No, I don’t and” – she felt the small body stiffen – “now you’ve told, I won’t call you ‘Mummy’ any more – not even at bedtimes.”

“But isn’t that rather unkind?” said Helen softly.

“I don’t care! I don’t care! You have hurted me in my insides and I’ll hurt you back. I’ll hurt you as long as I live!”

“Don’t, oh, don’t talk like that, dear! You don’t know what – “

“I will! And when I’m dead I’ll hurt you worse!”

“Thank goodness, I shall be dead long before you, darling.”

“Huh! Emma says, ‘Never know your luck’.” (Michael had been talking to Helen’s elderly, flat-faces maid.) “Lots of little boys die quite soon. So’ll I. Then you’ll see!”

Helen caught her breath and moved towards the door, but the wail of ‘Mummy! Mummy!’ drew her back again, and the two wept together.

At ten years old, after two terms at a prep. school, something or somebody gave him the idea that his civil status was not quite regular. He attacked Helen on the subject, breaking down her stammered defences with the family directness.

“Don’t believe a word of it”, he said, cheerily, at the end. “People wouldn’t have talked like they did if my people had been married. But don’t you bother, Auntie. I’ve found out all about my sort in English Hist’ry and the Shakespeare bits. There was William the Conqueror to begin with, and – oh, heaps more, and they all got on first-rate. ‘Twon’t make any difference to you, by being that – will it?”

“As if anything could – ” she began.

“All right. We won’t talk about it any more if it makes you cry”. He never mentioned the thing again of his own will, but when, two years later, he skilfully managed to have measles in the holidays, as his temperature went up tot the appointed one hundred and four he muttered of nothing else, till Helen’s voice, piercing at last his delirium, reached him with assurance that nothing on earth or beyond could make any difference between them.

The terms at his public school and the wonderful Christmas, Easter, and Summer holidays followed each other, variegated and glorious as jewels on a string; and as jewels Helen treasured them. In due time Michael developed his own interests, which ran their courses and gave way to others; but his interest in Helen was constant and increasing throughout. She repaid it with all that she had of affection or could command of counsel and money; and since Michael was no fool, the War took him just before what was like to have been a most promising career.

He was to have gone up to Oxford, with a scholarship, in October. At the end of August he was on the edge of joining the first holocaust of public-school boys who threw themselves into the Line; but the captain of his O.T.C., where he had been sergeant for nearly a year, headed him off and steered him directly to a commission in a battalion so new that half of it still wore the old Army red, and the other half was breeding meningitis through living overcrowdedly in damp tents. Helen had been shocked at the idea of direct enlistment.

“But it’s in the family”, Michael laughed.

“You don’t mean to tell me that you believed that story all this time?” said Helen. (Emma, her maid, had been dead now several years.) “I gave you my word of honour – and I give it again – that – that it’s all right. It is indeed.”

“Oh, that doesn’t worry me. It never did”, he replied valiantly. “What I meant was, I should have got into the show earlier if I’d enlisted – like my grandfather.”

“Don’t talk like that! Are you afraid of its ending so soon, then?”

“No such luck. You know what K. says.”

“Yes. But my banker told me last Monday it couldn’t possibly last beyond Christmas – for financial reasons.”

“I hope he’s right, but our Colonel – and he’s a Regular – say it’s going to be a long job.”

Michael’s battalion was fortunate in that, by some chance which meant several ‘leaves’, it was used for coast-defence among shallow trenches on the Norfolk coast; thence sent north to watch the mouth of a Scotch estuary, and, lastly, held for weeks on a baseless rumour of distant service. But, the very day that Michael was to have met Helen for four whole hours at a railway-junction up the line, it was hurled out, to help make good the wastage of Loos, and he had only just time to send her a wire of farewell.

In France luck again helped the battalion. It was put down near the Salient, where it led a meritorious and unexacting life, while the Somme was being manufactured; and enjoyed the peace of the Armentières and Laventie sectors when that battle began. Finding that it had sound views on protecting its own flanks and could dig, a prudent Commander stole it out of its own Division, under pretence of helping to lay telegraphs, and used it round Ypres at large.

A month later, and just after Michael had written Helen that there was noting special doing and therefore no need to worry, a shell-splinter dropping out of a wet dawn killed him at once. The next shell uprooted and laid down over the body what had been the foundation of a barn wall, so neatly that none but an expert would have guessed that anything unpleasant had happened.

By this time the village was old in experience of war, and, English fashion, had evolved a ritual to meet it. When the postmistress handed her seven-year-old daughter the official telegram to take to Miss Turrell, she observed to the Rector’s gardener: “It’s Miss Helen’s turn now”. He replied, thinking of his own son: “Well, he’s lasted longer than some”. The child herself came to the front-door weeping aloud, because Master Michael had often given her sweets. Helen, presently, found herself pulling down the house-blinds one after one with great care, and saying earnestly to each: “Missing always means dead.” Then she took her place in the dreary procession that was impelled to go through an inevitable series of unprofitable emotions. The Rector, of course, preached hope end prophesied word, very soon, from a prison camp. Several friends, too, told her perfectly truthful tales, but always about other women, to whom, after months and months of silence, their missing had been miraculously restored. Other people urged her to communicate with infallible Secretaries of organizations who could communicate with benevolent neutrals, who could extract accurate information from the most secretive of Hun commandants. Helen did and wrote and signed everything that was suggested or put before her.

Once, on one of Michael’s leaves, he had taken her over a munition factory, where she saw the progress of a shell from blank-iron to the all but finished article. It struck her at the time that the wretched thing was never left alone for a single second; and “I’m being manufactured into a bereaved next of kin”, she told herself, as she prepared her documents.

In due course, when all the organizations had deeply or sincerely regretted their inability to trace, etc, something gave way within her and all sensations – save of thankfulness for the release – came to an end in blessed passivity. Michael had died and her world had stood still and she had been one with the full shock of that arrest. Now she was standing still and the world was going forward, but it did not concern her – in no way or relation did it touch her. She knew this by the ease with which she could slip Michael’s name into talk and incline her head to the proper angle, at the proper murmur of sympathy.

In the blessed realization of that relief, the Armistice with all its bells broke over her and passed unheeded. At the end of another year she had overcome her physical loathing of the living and returned young, so that she could take them by the hand and almost sincerely wish them well. She had no interest in any aftermath, national or personal, of the war, but, moving at an immense distance, she sat on various relief committees and held strong views – she heard herself delivering them – about the site of the proposed village War Memorial.

Then there came to her, as next of kin, an official intimation, backed by a page of a letter to her in indelible pencil, a silver identity-disc and a watch, to the effect that the body of Lieutenant Michael Turrell had been found, identified, and re-interred in Hagenzeele Third Military Cemetery – the letter of the row and the grave’s number in that row duly given.

So Helen found herself moved on to another process of the manufacture – to a world full of exultant or broken relatives, now strong in the certainty that there was an altar upon earth where they might lay their love. These soon told her, and by means of time-tables made clear, how easy it was and how little it interfered with life’s affairs to go and see one’s grave.

So different”, as the Rector’s wife said, “if he’d been killed in Mesopotamia, or even Gallipoli.”

The agony of being waked up to some sort of second life drove Helen across the Channel, where, in a new world of abbreviated titles, she learnt that Hagenzeele Third could be comfortably reached by an afternoon train which fitted in with the morning boat, and that there was a comfortable little hotel not three kilometres from Hagenzeele itself, where one could spend quite a comfortable night and see one’s grave next morning. All this she had from a Central Authority who lived in a board and tar-paper shed on the skirts of a razed city of whirling lime-dust and blown papers.

“By the way”, said he, “you know your grave, of course?”

“Yes, thank you”, said Helen, and showed its row and number typed on Michael’s own little typewriter. The officer would have checked it, out of one of his many books; but a large Lancashire woman thrust between them and bade him tell her where she might find her son, who had been corporal in the A.S.C. His proper name, she sobbed, was Anderson, but, coming of respectable folk, he had of course enlisted under the name of Smith; and had been killed at Dickiebush, in early ‘Fifteen. She had not his number nor did she know which of his two Christian names she might have used with his alias; but her Cook’s tourist ticket expired at the end of Easter week, and if by then she could not find her child she should go mad. Whereupon she fell forward on Helen’s breast; but the officer’s wife came out quickly from a little bedroom behind the office, and the three of them lifted the woman on to the cot.

“They are often like this”, said the officer’s wife, loosening the tight bonnet-strings. “Yesterday she said he’d been killed at Hooge. Are you sure you know your grave? It makes such a difference.”

“Yes, thank you”, said Helen, and hurried out before the woman on the bed should begin to lament again.

Tea in a crowded mauve and blue striped wooden structure, with a false front, carried her still further into the nightmare. She paid her bill beside a stolid, plain-featured Englishwoman, who, hearing her inquire about the train to Hagenzeele, volunteered to come with her.

“I’m going to Hagenzeele myself”, she explained. “Not to Hagenzeele Third; mine is Sugar Factory, but they call it La Rosière now. It’s just south of Hagenzeele Three. Have you got your room at the hotel there?”

“Oh yes, thank you, I’ve wired.”

“That’s better. Sometimes the place is quite full, and at others there’s hardly a soul. But they’ve put bathrooms into the old Lion d’Or – that’s the hotel on the west side of Sugar Factory – and it draws off a lot of people, luckily.”

“It’s all new to me. This is the first time I’ve been over.”

“Indeed! This is my ninth time since the Armistice. Not on my own account. I haven’t lost anyone, thank God – but, like everyone else, I’ve lot of friends at home who have. Coming over as often as I do, I find it helps them to have someone just look at the – place and tell them about it afterwards. And one can take photos for them, too. I get quite a list of commissions to execute.” She laughed nervously and tapped her slung Kodak. “There are two or three to see at Sugar Factory this time, and plenty of others in the cemeteries all about. My system is to save them up, and arrange them, you know. And when I’ve got enough commissions for one area to make it worth while, I pop over and execute them. It does comfort people.”

“I suppose so”, Helen answered, shivering as they entered the little train.

“Of course it does. (Isn’t lucky we’ve got windows-seats?) It must do or they wouldn’t ask one to do it, would they? I’ve a list of quite twelve or fifteen commissions here” – she tapped the Kodak again – “I must sort them out tonight. Oh, I forgot to ask you. What’s yours?”

“My nephew”, said Helen. “But I was very fond of him”.

“Ah, yes! I sometimes wonder whether they know after death? What do you think?”

“Oh, I don’t – I haven’t dared to think much about that sort of thing”, said Helen, almost lifting her hands to keep her off.

“Perhaps that’s better”, the woman answered. “The sense of loss must be enough, I expect. Well I won’t worry you any more.”

Helen was grateful, but when they reached the hotel Mrs Scarsworth (they had exchanged names) insisted on dining at the same table with her, and after the meal, in the little, hideous salon full of low-voiced relatives, took Helen through her ‘commissions’ with biographies of the dead, where she happened to know them, and sketches of their next of kin. Helen endured till nearly half-past nine, ere she fled to her room.

Almost at one there was a knock at her door and Mrs Scarsworth entered; her hands, holding the dreadful list, clasped before her.

“Yes – yes – I know”, she began. “You’re sick of me, but I want to tell you something. You – you aren’t married, are you? Then perhaps you won’t… But it doesn’t matter. I’ve got to tell someone. I can’t go on any longer like this.”

“But please -” Mrs Scarsworth had backed against the shut door, and her mouth worked dryly.

“In a minute”, she said. “You – you know about these graves of mine I was telling you about downstairs, just now? They really are commissions. At least several of them are.” Here eye wandered round the room. “What extraordinary wall-papers they have in Belgium, don’t you think? … Yes. I swear they are commissions. But there’s one, d’you see, and – and he was more to me than anything else in the world. Do you understand?”

Helen nodded.

“More than anyone else. And, of course, he oughtn’t to have been. He ought to have been nothing to me. But he was. He is. That’s why I do the commissions, you see. That’s all.”

“But why do you tell me?” Helen asked desperately.

“Because I’m so tired of lying. Tired of lying – always lying – year in and year out. When I don’t tell lies I’ve got to act ’em and I’ve got to think ’em, always. You don’t know what that means. He was everything to me that he oughtn’t to have been – the real thing – the only thing that ever happened to me in all my life; and I’ve had to pretend he wasn’t. I’ve had to watch every word I said, and think out what lie I’d tell next, for years and years!”

“How many years?” Helen asked.

“Six years and four months before, and two and three-quarters after. I’ve gone to him eight times, since. Tomorrow I’ll make the ninth, and – and I can’t – I can’t go to him again with nobody in the world knowing. I want to be honest with someone before I go. Do you understand? It doesn’t matter about me. I was never truthful, even as a girl. But it isn’t worthy of him. So – so I – I had to tell you. I can’t keep it up any longer. Oh, I can’t!”

Next morning Mrs Scarsworth left early on her round of commissions, and Helen walked alone to Hagenzeele Third. The place was still in the making, and stood some five or six feet above the metalled road, which it flanked for hundreds of yards. Culverts across a deep ditch served for entrances through the unfinished boundary wall. She climbed a few woodenfaced earthen steps and then met the entire crowded level of the thing in one held breath. She did not know that Hagenzeele Third counted twenty-one thousand dead already. All she saw was a merciless sea of black crosses, bearing little strips of stamped tin at all angles across their faces. She could distinguish no order or arrangement in their mass; nothing but a waist-high wilderness as of weeds stricken dead, rushing at her. She went forward, moved to the left and the right hopelessly, wondering by what guidance she should ever come to her own. A great distance away there was a line of whiteness. It proved to be a block of some two or three hundred graves whose headstones had already been set, whose flowers were planted out, and whose new-sown grass showed green. Here she could see clear-cut letters at the ends of the rows, and, referring to her slip, realized that it was not here she must look.

A man knelt behind a line of headstones – evidently a gardener, for he was firming a young plant in the soft earth. She went towards him, her paper in her hand. He rose at her approach and without prelude or salutation asked: “Who are you looking for?”

“Lieutenant Michael Turrell – my nephew”, said Helen slowly and word for word, as she had many thousands of times in her life.

The man lifted his eyes and looked at her with infinite compassion before he turned from the fresh-sown grass toward the naked black crosses.

“Come with me”, he said, “and I will show you where your son lies.”

When Helen left the Cemetery she turned for a last look. In the distance she saw the man bending over his young plants; and she went away, supposing him to be the gardener.

The Roots and Fruits of Putin’s Irridentism

Prologue

The Soviet invasion of Czechoslovakia in August 1968 was in many ways a seminal event in my own journeying. Until then, I was a political ingenue and a naive communist sympathizer and fellow-traveler, although my evolving perspectives were transforming and expanding as I studied the history and politics of Russia and the Soviet Union, under the tutelage of exiled Hungarian academic Tibor Szamuely. Born in Moscow to a prominent communist family, his father disappeared into the Gulag. Young Tibor served in the Red Army, and he too was arrested and sent to a Labour camp. Rehabilitated, he served as Chancellor of Budapest University encore finally settling in the UK he taught me Russian politics at Reading University. He advised my to study with an open mind and to put off juvenile thinking. He hadn’t been well when I knew him and he died in 1972, a year after I graduated. Under his tuition, I’d resolved to specialize in Soviet Studies – but events intervened and I ended up in the Middle East (see: Tanks for the Memory – how Brezhnev changed my life).

I am recalling Tibor Szamuely today because he would always impress upon me the historical and political continuity of what he called The Russian Tradition – the title of his one and only book, published shortly before his death. He believed that the bloodstained drama of 1917 and the years that followed largely obscured the underlying consistency of Russian history. It is this basic pattern, circular and repetitive, that has seen the frequent turmoils that have overtaken this vast continent have in their various ways made changes that were essentially superficial, leading in the end to the intensification, under new forms, of the old authoritarian structure. From medieval times, autocracy has coexisted with a revolutionary traditionalism – a contradiction in terms as only Russia could sustain, a unique Russian capacity to seek revolution and discover regression, to invoke liberty merely to reinforce repression. if he were with us today, Szamuely would explain that the Soviet Union under Lenin and his successors and the Russia of Vladimir Putin bears so disconcertingly close  a resemblance to Russia under the most savage of its tsars.

It is a theme echoed recently by Russian scholar and historian Simon Sebag Montefiore who wrote recently about how on 17th March, Putin appeared to threaten his people with a revival of Stalin’s Great Terror that began in 1937 and in which 1 million people were shot over two-and-a-half years:

“He’s dog-whistling 1937, so that’s pretty scary and the reason he’s doing it is because he realises there’s opposition in the elite and among the populace.He used all these keywords: ‘traitors,’ ‘enemy of the people,’ ‘scum,’ ‘bastards,’ all of which were from the thirties, which a Russian would know he’s threatening massive repression in Russia. He’s literally putting the fear, an ancestral, terrifying fear into these people. People who would have heard of these stories from their old parents, and grandparents and great-grandparents about the time when people didn’t sleep at night, they kept a bag packed in case they were deported. People were never seen again. It was a terrifying speech in only a way the Russians would know.”

One nation under an Orthodox god

In That Howling Infinite’s last post, Borderlands – Ukraine and the curse of mystical nationalism, we wrote:

‘Observing Putin’s mystical nationalism, his idea of Ukraine as part of Russia’s “spiritual space” … American historian Victoria Smolkin argues that his imagination of Ukraine is a fantasy of a fallen empire, a fever dream of imperial restoration. “Undoubtedly, many still harbour fantasies of such imperial restoration. But fantasy is not history, and it’s not politics. One can lament – as Putin does – that Soviet politics was not “cleansed” of the “odious” and “Utopian” fancies “inspired by the revolution,” which, in part, made possible the existence of contemporary Ukraine. But that is the burden of History –  it is full of laments”.’

By his own account, Putin sees himself not as the heir to the Soviets but as a champion of Russian civilization and Moscow’s Eurasian empire, whose roots extend back to a much earlier Vladimir—St. Vladimir, the Grand Prince of Kyiv from about 980 to 1015. St. Vladimir was ruler of what the Russians consider their first empire, the Slavic state known as Kievan Rus—based, of course, in Kyiv, the capital of what is now Ukraine. St. Vladimir’s conversion to Christianity in 988 later gave rise to the idea that Russia would be the “third Rome”—the heir to the fallen Roman and Byzantine Empires following the surrender of Constantinople to the Ottomans. It is why, like Putin, many Russians refer to Kievan Rus as “the cradle of Russian civilization” and Kyiv as “the mother of Russian cities.”

He didn’t realize that even most of the Russian-language speakers in eastern Ukraine see themselves now as Ukrainian—that over the past 30 years, the Ukrainians had formed their own country. He didn’t realize that their sense of identity had changed,”

Fortress Russia This attitude also has profound roots in Russian history, especially the Russian belief that Orthodox Christianity is superior to the West’s liberalized Christianity, which Putin and other conservative Russians view as corrupted by Enlightenment ideas. In the early 19th century, the Russian answer to the French Revolution’s Enlightenment creed, “Liberté, Égalité, Fraternité (Freedom, Equality, Fraternity), was “Orthodoxy, Autocracy, and Nationality”—which Sergey Uvarov, minister of public education to Tsar Nikolai I, formulated as the conceptual foundation of the Russian Empire. This tripartite credo isn’t mentioned in Putin’s speeches and writings—he still likes to pretend Russia is a democracy—but it has been invoked by the far-right thinkers said to influence Putin, including Aleksandr Dugin, Lev Gumilev, Ivan Ilyin, Konstantin Leontiev, Sergei Petrovich Trubetskoy, and others dating back 200 years.

It is a sense that goes back centuries: In order to survive, you need strategic depth, so you need to push borders out as far away from the heartland as possible—not so much physical as geopolitical barriers. You just push until you meet something that can resist you.”

It is little understood by many Westerners that Russian literary figures they revere, such as Leo Tolstoy, Fyodor Dostoevsky and Aleksandr Solzhenitsyn, were also devotees of this idea of a “greater Russia” under an absolute autocrat. Solzhenitsyn, the Nobel Prize-winning author best known for writings that exposed the horrors of the Soviet gulag, later became one of Putin’s favorite intellectuals. Before his 2008 death, Solzhenitsyn wrote in an essay: “All the talk of a separate Ukrainian people existing since something like the ninth century and possessing its own non-Russian language is recently invented falsehood.” Shortly before his death in 1881, Dostoevsky wrote: “To the people the Czar is the incarnation of themselves, their whole ideology, their hopes and beliefs.”

Many commentators on left and right are now pondering what they see as the inevitability of what is happening today in Ukraine, and several of them point to the malign influence of the man people are calling “Putin’s brain”, the nationalist ideologue Aleksandr Dugin -a latter day Rasputin, indeed, although  Vladimir Putin is not as naive and dependent as the doomed Tsar Nikolai II, he is seemingly appearing to be as isolated – he is nobody’s puppet. David von Drehle wrote recently in the Washington Post: “A product of late-period Soviet decline, Dugin belongs to the long, dismal line of political theorists who invent a strong and glorious past — infused with mysticism and obedient to authority — to explain a failed present. The future lies in reclaiming this past from the liberal, commercial, cosmopolitan present (often represented by the Jewish people). Such thinkers had a heyday a century ago, in the European wreckage of World War I: Julius Evola, the mad monk of Italian fascism; Charles Maurras, the reactionary French nationalist; Charles Coughlin, the American radio ranter; and even the author of a German book called “Mein Kampf.”

Greg Sheridan, Foreign Editor of The Australian and a committed Roman Catholic, wrote a very good piece not just discussing Dugin, but also, the long arm of Russian history and the depth of Russian culture, including not only those icons of the Russian literary cannon, but also, what he describes as the “self-obsessed and self-regarding Russian Orthodox Christianity”. It is, he says, “ a treasure of spiritual depth and theological insight. But it’s view if the rest if Christianity is tied up in its tangles relationship with Russian nationalism”. Russia, he writes, considers itself as the third Rome, the true heir and successor to Rome and Byzantium, and the chaplain to the tsars.

I republish Sheridan’s article below, along with a piece from the eZine Foreign Policy by Michael Hersh, Putins Thousand Year War, which follows a similar historical track although with more emphasis on its present day geopolitical implications.

Both lead us back to Tibor Szamuely’s perspective that in Russia, there is indeed nothing new under the sun.

© Paul Hemphill 2021. All rights reserved

Posts in In That Howling Infinite, about Eastern Europe: Borderlands – Ukraine and the curse of mystical nationalism; Ghosts of the Gulag, The Death of Stalin is no laughing matter, Tanks for the memory – how Brezhnev changed my life, 2nd September 1939 – the rape of Poland (1), 17th September 1939 – the rape of Poland (2)  

Inside the twisted mind of Vladimir Putin

Greg Sheridan, Foreign Editor, The Australian, 12th March 2022

Putin sees Ukraine and Belarus as the absolute minimum he must reclaim for Russia.

Ukraine and Belarus are the absolute minimum Putin must reclaim for Russia

Is Vladimir Putin out of his mind? As their savage invasion of Ukraine began a third week, Russian forces deliberately bombed a maternity and children’s hospital in the southern city of Mariupol. Last week, they attacked a nuclear power plant. The Ukrainian government accuses Moscow of using illegal thermobaric bombs, vacuum bombs, which suck the oxygen even out of people’s lungs.

Evacuation routes for civilians fleeing the heavy fighting in Mariupol have been repeatedly agreed, then shelled when terrified women and children try to escape.

International sanctions have crippled the Russian economy, crashed the rouble, caused a flight of capital. Russian oligarchs have lost tens of billions of dollars. Civilised nations won’t let Russian planes enter their air space. Moscow has created the biggest European refugee crisis since World War II. US intelligence thinks Putin might be about to use chemical weapons.

On the battlefield, Russia’s forces have been humiliated by a much smaller, less well-equipped Ukrainian military enjoying overwhelming civilian support.

But Putin cannot afford to lose. In Russian history, losing a war normally leads to government collapse and often the ruler’s assassination. The Russian govern­ment is now a one-man show. All power resides in Putin, the most comprehensive personal dictatorship since Josef Stalin. Only Xi ­Jinping of China wields a similar degree of absolute control in a big nation.

Putin has re-established not the Cold War, but the pre-Cold War norm that major powers invade other nations for conquest and territory, and population. Putin has even threatened the use of nuclear weapons.

US senator Marco Rubio thinks Putin is deranged. Former secretary of state Condoleezza Rice, who met him many times, thinks he has changed. Previously, Putin was cool and calculated; now he’s erratic and delusional.

The televised kabuki performance Putin had his national security council put on, in which they all advised him to be tougher, from across a vast room (like Xi and ­Donald Trump, Putin is a germaphobe), not only looked weird but seemed false and clumsy, unlike most of Putin’s theatricality.

But this analysis is surely overdone. Putin has miscalculated in Ukraine. He thought his military stronger, Ukraine weaker, and the West more divided. But these are mistakes leaders, especially dictators who seldom get disagreeable advice, sometimes make. There is no reason to think Putin mad, even unbalanced. He’s always been a gambler. The next few weeks could be terrible, as the main military tactic left is simply to bomb and shell Ukrainian cities, repeatedly if not relentlessly, to cut off food, water and power, and effectively starve and murder the population into submission.

While Putin cannot afford to lose, perhaps he can compromise, using that word loosely, to describe a situation where he keeps a chunk of Ukraine but stops fighting. Putin is intensely unpredictable but he is not irrational and the Ukraine campaign lies at the very heart of his long-held ideological world view. It was predictable, and he himself often predicted it.

That world view is very particular and sees Russia as the centre of a Eurasian empire. It relies on a theory called Traditionalism, which rejects modernism and every aspect of Western liberalism, especially the West itself. This ideology is most clearly expressed in the writings of Aleksandr Dugin, who has prospered as a public sage under Putin. Dugin’s exotic views have earned him the label of Putin’s Rasputin (a mad mystic whose influence on the family of the last tsar, Nicholas II, was wholly baleful).

More of Dugin below, but Putin of course is nobody’s puppet and embodies many distinctive influences. Putin, now 69, was born in St Petersburg, studied law and went into the KGB. He rose to lieutenant-colonel and served in East Germany.

After the collapse of the Soviet Union, Putin became active in St Petersburg politics. He has said the chief lesson he learnt there was that if there’s going to be a fight, make sure you hit first.

Russian ultra-nationalist philosopher Aleksandr Dugin.

Russian ultra-nationalist philosopher Aleksandr Dugin.

He was briefly in charge of intelligence services, then rose like a rocket to become prime minister, then president. He has been the boss of Russia for 20 years. That brings its own psychological baggage. Democratic leaders have told me they think people go a bit mad if they stay in the top job too long. That’s particularly so for dictators. As they grow older they seek a special place in history and become ever more paranoid. Numerous tsars were killed by ambitious rivals. Putin has no obvious succession plan. He has two daughters and may have a couple of sons, but none is involved in Russian politics or public life.

Putin is careful to look after his personal security detail. A number have become very wealthy. But the isolation, the gnawing paranoia, the eschatological date with history, these are the dark and lonely reaches of absolute power, which no human being is meant for.

Putin has said the collapse of the Soviet Union was the greatest tragedy of the 20th century. He was an orthodox communist, but this expresses nostalgia not for communism, which Putin routinely criticises or dismisses these days, but rather for the Russian empire embodied in the Soviet Union.

Dugin is an important expression of the dominant ideology of the Putin era, but Putin emerges out of a much broader tradition. That is the long history, the dark forest, of Russian nationalism and cultural hubris.

Russia is a paradox because it is indeed one of the greatest cultures. Fyodor Dostoevsky and Leo Tolstoy were perhaps the supreme novelists in any language. Life could not be complete without the melancholy sweetness of Tchaikovsky’s music. The Thief, a film made in Russia’s brief post-­communist freedom, surely rates among the finest of all films.

But this culture is also self-­obsessed and self-regarding. Russian Orthodox Christianity is a treasure of spiritual depth and theological insight. But its view of the rest of Christianity is tied up in its tangled relationship with Russian nationalism.

It considers itself the third Rome, and the true Rome. After the fall of Rome, in this view, Christianity was carried on in the Byzantine Empire. Constantinople (Istanbul) was the second Rome. Now Moscow is Byzantine’s rightful heir, the third Rome, the true Rome. Yet the Russian Orthodox Church has also always been the tsar’s chaplain.

Putin is much more a modern tsar than a modern communist like China’s Xi.

The tsars themselves, both the occasional liberal reformers and the aloof autocrats, resided at the heart of Russian cultural self-obsession and hostility to the West.

Dostoevsky was the supreme Christian novelist of the 19th century. His Christian vision was transcendent, at times sublime. The most Christ-like character in all Dostoevsky’s novels, Prince Myshkin, surely gives expression to Dostoevsky’s own views when he declares: “Our Christ must shine forth in opposition to the West … Catholicism is no more than an unchristian faith, it is not a faith but a continuation of the Holy Roman Empire.”

That last is an astonishing comment, given that the Holy Roman Empire hadn’t by then (1869) been powerful for hundreds of years. But that paranoid style, retaining grievance over hundreds of years, seeing enemies where none exist, that is characteristic of Russian culture both at the elite and the popular levels.

These qualities animate the mind of Vladimir Putin. He must have espoused atheism when a KGB colonel, but since ruling ­Russia he funds the Russian Orthodox Church and is happy to be filmed participating in its services on feast days.

Putin is said to own luxury yachts and enjoy living very well. But the Russian population never sees any debauchery from him. He is proud of his physical fitness and his private life is entirely private.

Putin may or may not hold any religious belief himself but he is in many ways a traditional tsarist leader. This tradition pays no lip service to Western liberalism.

I attended a lunch with Putin at the Sydney APEC summit in 2007. He told a long, and it must be said very funny, joke about what a fool Alexander Kerensky was. Kerensky was the social democrat leader the Russian communists deposed in 1917. Kerensky lived for a time in Brisbane in the 1940s. What Putin thought bizarre was that he formed a romantic liaison with a journalist. Putin thought this contemptible, grotesque, in any political leader. Putin went on and on about it. At the time it seemed funny enough, but odd. Looking back, I can’t imagine any other leader behaving that way.

Most dictators would ignore the press, democrats would celebrate it or josh it or whinge about it. Dictators pretending to be democrats would pretend to tolerate the media. Putin was none of those things. In expressing contempt for the press, in this case humorously, he was giving an early sign of the contempt in which he held all the norms of Western liberalism.

There is no better insight into the strategic mind of Putin than the book (which admittedly has a pretty wordy title): The American Empire Should be Destroyed – ­Aleksandr Dugin and the Perils of Immanentized Eschatology, by James Heiser, a Lutheran bishop in the US.

Dugin is a Russian political activist, university professor, prolific author and public commentator of great note. He has been a formal and informal adviser to several figures in the Russian leadership. Some of the things he says are truly bizarre and Putin doesn’t repeat those. But there is a deep continuity and overlap between Dugin’s writings and Putin’s recent long essay on why Russia and Ukraine are the one people, the one “spiritual space”.

There is no way Dugin could be as prominent as he is if Putin didn’t approve, and there is ample evidence that Putin, whom Dugin supports with wild enthusiasm, takes Dugin very seriously.

Dugin has written many books, but changed his fundamental views little over the years. A typical Dugin passage reads: “When there is only one power which decides who is right and who is wrong, and who should be punished and who not, we have a form of global dictatorship. This is not acceptable. Therefore, we should fight against it. If someone deprives us of our freedom, we have to react. And we will react. The American Empire should be destroyed. And at one point, it will be. Spiritually, globalisation is the creation of a grand parody, the kingdom of the Antichrist. And the United States is the centre of its expansion.”

For a time, Dugin was an anti-communist but he came to support the Soviet Union not long before it collapsed. He also sees good in Nazism, especially its paganism and its rejection of modernity, though of course he condemns its wildest excesses and certainly its war against Russia. Like many Nazis, he is obsessed with the occult.

People walk past a stencil painting depicting Ukraine's President Volodymyr Zelensky on a building in downtown Podgorica. Picture: AFP

People walk past a stencil painting of President Volodymyr Zelensky in Podgorica. AFP

He believes Russia is protected by a specific good angel, that every nation has its assigned angel. Russia’s angel is at war with the West’s angel.

Dugin is a member of the Russian Orthodox Church but has a very eccentric view of Christianity. He embraces Traditionalism, which he holds shows that traditional human life, which is decent and good, comes from primordial traditions which pre-date modernism, which is evil. He has a pretty arbitrary selection of some religions as OK – Russian Orthodox Christianity, Islam, Buddhism and a few others – and some as fraudulent and twisted, especially Catholicism and Protestantism.

He believes the good religions can all live side-by-side. More than that, he thinks all Russians are automatically Russian Orthodox. It doesn’t matter whether they go to church or not. The church is a kind of accompanying minor theme in the symphony of Russian nationalism. This ideology is immensely chauvinist, but not exactly racist. A nation is defined by cultural unity rather than race.

One of the things Dugin hates most about the West is its stress on individual rights. Peoples have rights, in Dugin’s view, but individual people do not. The society has rights; individuals do not have rights.

Dugin glorifies violence and the violent assertion of culture and national destiny.

Dugin also espouses the long-held Russian doctrine of Eurasianism. He sees the Eurasian culture as land-based, wholesome and good, and the Atlantic culture as sea-based, decadent and corrupt. He erects an enormous theological and philosophical sub-structure behind all this, but the bottom line is that Moscow should rule a Eurasian empire running from Western Europe all the way through central Asia and beyond.

The aftermath of Russian army bombardment on a children hospital in Mariupol, southeastern Ukraine.

The aftermath of Russian  bombardment on a children hospital in Mariupol

Putin, following Dugin but also of course interpreting him freely, sees Ukraine and Belarus as the absolute minimum he must reclaim for Russia. Their addition would make Russia a nation of 200 million, and an even more vast geographical behemoth. Putin sometimes calls his opponents Nazis, as he grotesquely labels the Jewish President of Ukraine, but Putin has himself become a hero for the far right in the West. The right is always inclined to fall for a strongman leader. Putin funds, and thereby compromises and corrupts, the Russian Orthodox Church. He despises Western liberalism, the failings of which also distress Western conservatives. Putin promotes traditional values, as Dugin also claims to do within his bizarre world view. So before invading Ukraine, Putin had a lot of fans on the far right.

Dugin’s writings are a rich and weird compendium of often frightening conspiracies and speculations and they certainly exist at the extremes of Russian nationalism. There are countless milder versions than Dugin.

But the final element of Dugin’s theories which ought to give concern is his conviction that these are the “end days” and that a mighty battle between Russian Eurasia and the vile West is at hand. Putin is much smarter and more practical than Dugin. But this ideological impulse – to hate the West, to see anti-Russian conspiracies everywhere, to reclaim territory for Russia and favour violence – are all evident in the mind and actions of the Russian leader.

As Dugin says, chaos can think.

Putin’s Thousand-Year War

Michael Hersh, Foreign Policy, March 12th 2022

Whether or not Vladimir Putin’s invasion of Ukraine ends any time soon, what is certain to continue is the Russian president’s abiding hatred and mistrust of the United States and other Western powers, which he believes left him no choice but to launch an unprovoked war.

It’s not just Putin. These views are shared by the many Russian elites who have supported him for two decades. They have also been a chief reason for Putin’s domestic popularity—at least until recently, when his invasion ran into fierce resistance—even as he has turned himself into a dictator and Russia into a nearly totalitarian state reminiscent of the Soviet Union at its worst. It is an enmity worth probing in depth, if only to understand why Washington and the West almost certainly face another “long twilight struggle” with Moscow—in former U.S. President John F. Kennedy’s words—rivaling the 45-year Cold War.

The Russian president’s enduring antagonism toward the West is a complex tale, one compounded of Putin’s 69-year-old personal history as a child of World War II and career Soviet spy as well as the tangled, thousand-year history of Russia itself—or at least Putin’s reading of it. At the bottom, Putin and the many right-leaning Russian officials, elites, and scholars who support him not only don’t want to be part of the West and its postwar liberal value system but believe their country’s destiny is to be a great-power bulwark against it.

Even if Putin is somehow ousted from power, the generals and security mandarins who surround him are just as vested in his aggression as he is. And already, Russia is almost as isolated economically as it was during the Soviet era.

Indeed, Putin may have been preparing for this moment longer than people realize: After the Russian leader annexed Crimea in 2014, the Kremlin’s longtime ideologist, Vladislav Surkov, wrote that it would mark “the end of Russia’s epic journey to the West, the cessation of repeated and fruitless attempts to become a part of Western civilization.” Surkov predicted that Russia would exist in geopolitical solitude for at least the next hundred years.

“Putin has no path back,” said Anna Ohanyan, a political scientist at Stonehill College and the author of several books on Russia. Like other Russia experts, Ohanyan believed at one point during Putin’s 20 years in power that he was seeking a way to wield Russian influence within the institutions of the international system while trying to build new, countervailing ones, such as the Shanghai Cooperation Organization. Now most of those initiatives have turned to ashes. “By challenging territorial norms, he’s throwing out the prospect of the path he’s been building,” she said.

Biden administration officials are still grappling with the implications of the new long-term struggle. To do so, they have already delayed publishing their new national security strategy slated for the spring. While the administration expects to maintain its Indo-Pacific focus, officials say Putin’s aggression is leading to much more intensive effort to pursue what was already one of U.S. President Joe Biden’s key goals: the revitalization of NATO and the Western alliance, especially the new militarization of major European Union nations such as Germany, which hitherto had been reluctant to play a leading defense role.

Ukraine became the touchstone of Putin’s anti-Western attitudes in large part because the Russian leader and his supporters saw their historical brother nation as the last red line in a long series of Western humiliations. Putin, in his speeches, has repeatedly called this the West’s “anti-Russia project.” These perceived humiliations go back a long, long way—not just in the 30 years since the Cold War ended, nor even in the 100 years since the Soviet Union was formed in 1922. They reach all the way back to the European Enlightenment of more than three centuries ago, which gave rise to liberty, democracy, and human rights. To Russian nationalists like Putin, these developments have gradually come to eclipse Russia’s distinct character as a civilization.

By his own account, Putin sees himself not as the heir to the Soviets but as a champion of Russian civilization and Moscow’s Eurasian empire, whose roots extend back to a much earlier Vladimir—St. Vladimir, the Grand Prince of Kyiv from about 980 to 1015. St. Vladimir was ruler of what the Russians consider their first empire, the Slavic state known as Kievan Rus—based, of course, in Kyiv, the capital of what is now Ukraine. St. Vladimir’s conversion to Christianity in 988 later gave rise to the idea that Russia would be the “third Rome”—the heir to the fallen Roman and Byzantine Empires following the surrender of Constantinople to the Ottomans. It is why, like Putin, many Russians refer to Kievan Rus as “the cradle of Russian civilization” and Kyiv as “the mother of Russian cities.”

Some scholars believe this obsession with long-ago history is why Putin, who during his two decades in power was often thought to be a wily and restrained tactician, made the biggest miscalculation of his career in invading Ukraine. In doing so, he united, in one reckless move, the Ukrainians and the Europeans as well as the rest of the world against him. “He didn’t realize that even most of the Russian-language speakers in eastern Ukraine see themselves now as Ukrainian—that over the past 30 years, the Ukrainians had formed their own country. He didn’t realize that their sense of identity had changed,” said Peter Eltsov, a professor at National Defense University and author of the new book The Long Telegram 2.0: A Neo-Kennanite Approach to Russia. “He also killed all the progress he was making in dividing Europe. Even Finland and Sweden, which had been neutral, are now talking about joining NATO. He achieved the 100 percent opposite result of what he wanted.”

Statue of Archangel Michael on the Lach Gates at Kyiv’s Independence Square

November 1918, the counterfeit peace

Of our elaborate plans, the end
Of everything that stands, the end
No safety or surprise, the end
Jim Morrison

For God so loved the world, that He gave His only begotten Son.  John 3:16

The eleventh hour of the eleventh day of the eleventh month of 1918 saw an end to four years of carnage on the western front and the end of of the First World War. The armies were demobbed and men went home to lives that were changed utterly:  British and French, Austrian and German, Belgian and Italian, Serbs and Bulgarians, Turks and Arabs, and also, soldiers from across the ocean – Americans and Canadians, Australians and New Zealanders,  South Africans and Indians. Friends and foes.

The victors retired to a restless peace, but the vanquished, Germany, Austria, and Hungary, descended into revolution and civil war for a time as  gangs of former soldiers fought on the left and the right. In eastern Europe, the crumbling of empires, the Russian revolution, civil war and the struggle to establish the borders of newly established states meant that armed violence continued, leaving deep scars and bitterness that many ways set the stage for the autocracies of the 1930s and further bloodshed.

The Polish-Soviet war lasted until 1921. The Russian Civil War, ending in 1923, raged across most of today’s Ukraine, Belarus, Moldova and the Baltic region. British, Australian, American and French soldiers were dispatched to Murmansk and Archangel to fight the Red Army; Poles fought Ukrainians and Lithuanians, and defeated the Soviets at the gates of Warsaw; pogroms were perpetrated against Jews just as they had been for years, decades, centuries prior, accelerating  ,  with subsequent consequence, Aliyah to Palestine.

The Greek-Turkish war of 1919-1922, which saw the Greeks, with British and French support, endeavouring to seize Constantinople, led to terrible massacres, and a forced exchange of populations that uprooted one and a half million Greeks and Turks from towns and villages they had occupied for a millennium. Armies marched back and forth across the Great European Plain, bringing devastation and starvation and destroying millions of lives. Central Asia, the lands now covered by the once Soviet ‘’stans likewise became battlegrounds for Reds, Whites and local warlords.

And in ‘John Bull’s Other Island’, as expat GBS Shaw called it, a “terrible beauty was born” – WB Yeats’ exquisite words – the doomed intifada that was the rebellion of Easter 1916, launched, opportunistically yet quixotically whilst English eyes were elsewhere, led exponentially into open rebellion, a qualified victory, and a civil war and partition that rested, roused and then resurrected in Derry in 1968 and decades termed somewhat innocuously ‘The Troubles’.

For some, there was light at the end of the terrible territorial tunnel. Poles, Czechs, Slovaks, Finns, Estonians, Latvians and Lithuanians, achieved statehood, or the restoration of nationhood, as did, fleetingly, Ukrainians, Armenians and Azerbaijanis. Poland reappeared on the map after over a century of having been carved up by empires. Hungarians lost two-thirds of their territory and more than half of their population. “Little” Serbia, which had ignited the Balkan powder keg in 1914, with Gavril Princip’s famous shot that ricocheted through complacent, twitchy and mightily armed Europe, was united with its Slav but religiously fractured Balkan neighbours in the Kingdom of Yugoslavia – and we now know how well that worked out.

Beyond Europe too, a bitter ‘Peace’ sowed dragon’s teeth. Last year, we commemorated the centenaries of the infamous Sykes Picot Agreement, the first draft of a colonial dispensation that established borders that remained unchallenged until Da’ish assaulted the status quo in 2014, and the Balfour Declaration, which set in train the rise and rise of the state of Israel and the long descent of Palestinian hopes for a land of their own. Ironically, the most militant Zionist pioneers and later, soldiers, terrorists and statesmen, emigrated from Poland and the Tsarist empire. These many legacies resonate today.

The end of WW1 saw the destruction of the Ottoman Empire and left Britain in control of Palestine and Mesopotamia. The peace conferences that followed led to the creation of modern Turkey, and, though for decades under French and British colonial rule, Lebanon, Syria, Iraq and Jordan. The Kurds turned up at the conference table but were denied a seat and thereafter, a state.

The war changed more than maps, frontiers and regimes. The needs of modern warfare brought women into the workforce, galvanizing the movements that won them the vote in many democracies. The pace of technological change already underway in industrialized countries was quickened by the demands of war, and advances in land transportation and aviation continued exponentially, as did the development of weaponry, together with the insatiable demand for fossil fuels. Economic privation precipitated the first successful Communist revolution and many failed ones, whilst the peace, resentments, reparations, and recession prompted many to turn to far-right authoritarians in Italy and then Germany. The mass movements of populations helped spread the deadliest epidemic the world has ever known: the 1918 influenza virus or Spanish Flu, which quietly killed possibly up to a hundred million souls – more than both world wars combined.

In the last decades of the Twentieth Century, historians would observe with the benefit of hindsight how the Second World War rose ineluctably from the ashes of the first, just as the division of Europe and the Soviet enslavement (and I say this as a lifelong leftist) of those Eastern European countries that emerged after 1918 led to the Europe of today, and as the peoples of the Middle East reaped the whirlwinds of both conflagrations. Many look back on the tumultuous decades that followed the Great War, and sensing signals and signposts in contemporary  temporal tea leaves, advise is to be afraid, be very afraid.

We like to identify patterns in history that help us understand and explain our contemporary world. But we should exercise caution. To continue the hindsight riff, remember that things we see in the rear view mirror appear closer than they really are. The world is very much different today, as is our knowledge, our perception, our hopes and fears, and so also, our prognostications and expectations. If we can do it all over again, we’ll do it differently, and much more dangerously and destructively. Having learned so much, we have, one fears, understood so little.

 As we remember that moment in Western Europe and the Levant when the guns at last fell silent, let us contemplate melancholy mathematics of the human toll poignantly described by American economist and academic Patrick Chovanec in a fine article in the New York Review of Books, which I have reproduced below:

 “In the Great War itself, over sixteen million people died, including almost seven million civilians. The US got off relatively lightly, with 117,465 people killed, just 0.13 percent of its population. In Serbia, somewhere between 17 and 28 percent of the country’s population was killed. But even numbers like these leave little concrete impression on our minds … people would (tell) me about a grandfather or great-uncle who fought and died in the war, and is forever twenty-four-years old in some field in France, or Turkey, or Italy, or at sea. For most people, that absence is what defined the war: someone left and never came home. The world that they shaped, by their presence and their absence, is the one that we live in, whether we realize it or not. And we, like them, can only grope our way forward, day by day, into an unknown future”.

Qurba-n قُرْبان

Sacrifice  – Rayner Hoff, Anzac Memorial, Sydney

On the occasion of the centenary, read also, Dulce et ducorem est – the death of Wilfred Owen, and A Brief History of the Rise and Fall of the West, 


World War I Relived Day by Day

Photo12/UIG via Getty Images

Gavrilo Princip arrested after his assassination of Archduke Franz Ferdinand of Austria, Sarajevo, June 28, 1914

Four years ago, I went to war. Like many of the people whose stories I followed in my daily “live-tweets” on World War I, I had no idea what I was getting myself into. What began as an impulsive decision to commemorate the hundredth anniversary of Austrian Archduke Ferdinand’s death at the hands of a Serbian assassin, in June 1914, snowballed into a blood-soaked odyssey that took me—figuratively and literally—from the rolling hills of northern France, to the desert wastes of Arabia, to the rocky crags of the Italian Alps, to the steel turret of a rebel cruiser moored within range of the czar’s Winter Palace in St. Petersburg, Russia. And like the men and women who actually lived through it, now that the Great War is ending I find myself asking what, if anything, I’ve learned from it all.

In the American mind, World War I typically occupies an unimpressive place as a kind of shambolic preamble to the great good-versus-evil crusade of World War II, a pointless slugfest in muddy trenches for no worthy purpose, and no worthwhile result. Its catchphrases—“The War to End All Wars,” “Make the World Safe for Democracy”—evoke a wry and knowing chuckle. As if. But the war I encountered, as it unfolded day by day, was far more relevant, passionate, and unpredictable.

Posting daily newspaper clippings and photographs, found mainly in books and online archives, I began to see the Great War as a kind of portal between an older, more distant world—of kings with handlebar mustaches, splendid uniforms, and cavalry charges—and the one that we know: of planes and tanks, mass political movements, and camouflage. It snuffed out ancient monarchies in czarist Russia, Habsburg Austria, and Ottoman Turkey, and gave birth to a host of new nations—Poland, Hungary, Czechoslovakia, Syria, Iraq, Jordan, Lebanon, Finland, Estonia, Latvia, Lithuania, Ukraine, Armenia, Azerbaijan—that, in their struggles to survive and carve out an identity, continue to shape our world today. The British declared their intent to create a national homeland in Palestine for the Jews.

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Russian infantry marching to battle, Poland, August 1914

The needs of the war brought women into the workforce, and helped win them the right to vote. The huge privations it inflicted triggered the world’s first (successful) Communist revolution, and the frustrations it unleashed prompted many, afterward, to turn to far-right authoritarians in Italy and then Germany. And finally—though many have forgotten it—the comings and goings of people caused by the war helped spread the deadliest epidemic the world has ever known: the 1918 influenza virus, which quietly killed an estimated 50–100 million human beings in their homes and in hospitals, more than both world wars combined.

I also encountered a cast of characters more varied and amazing than I thought possible. Rasputin, the dissolute Russian mystic who warned Czar Nicholas that going to war would destroy his dynasty, and was murdered in part because he was (falsely) suspected as a German agent. The Austrian Emperor Karl, who inherited a war he didn’t want, and tried fruitlessly to make peace. T.E. Lawrence, a scholarly young intelligence officer whose affinity for the Arabs helped turn them to the Allied cause, and shaped the modern Middle East. Mata Hari, a Dutch-born exotic dancer who played double-agent, seducing high-ranking Allied and German officers for valuable information, until she was caught and shot by the French as a spy.

Some of the names are familiar, and offer hints of future greatness—or infamy. A young anti-war journalist named Benito Mussolini, sensing the way the wind blows, changes his tune and aggressively advocates for Italy to enter the war, before signing up himself. A young Charles De Gaulle is wounded at Verdun and taken prisoner for the rest of the conflict. A relatively young Winston Churchill plans the disastrous Gallipoli Campaign and pays his penance by serving in the trenches, before making a political comeback. A young Harry S. Truman serves as an artillery officer on the Western Front, alongside (and outranked by) a young George C. Marshall (his future Army Chief of Staff and Secretary of State) and Douglas MacArthur (his future general in the Pacific and Korea). A young George S. Patton develops a fascination with tanks. A young Walt Disney doodles cartoons on the side of the ambulances he drives, in the same unit as a young Ray Kroc (the founder of McDonald’s). Another young ambulance driver, Ernest Hemingway, finds inspiration on the Italian Front for his novel A Farewell to Arms. A young Hermann Göring (later head of the Luftwaffe) becomes a dashing flying ace, while a young Erwin Rommel wins renown fighting at Verdun and in the Alps. Meanwhile, an odd young German corporal, who volunteered in the very first days of the war, is blinded by poison gas in its final days, and wakes up in hospital to the bitter news that Germany has lost. His name is Adolf Hitler.

General Photographic Agency/Getty Images

French troops under shellfire during the Battle of Verdun, 1916

The dramatic panoply of people, places, and events, however, only occasionally rises to the fore. For the most part, the war is a steady stream of ordinary people doing ordinary things: washing their clothes, attending a concert, tallying supplies, fixing a car. History books give us a distorted sense of time, because they fast forward to major events. A day may take a chapter, a month may be passed over in a sentence. In fact, there were periods where nothing much happened—plans were being made, troops trained, supplies positioned—and when you live-tweet, you experience that waiting. Sometimes, it led to intriguing surprises, like photographs of dragon dances performed by some of the 140,000 Chinese laborers brought over to France to lend muscle to the Allied war effort. Mostly, it was a matter of endurance. Each winter, the fighting came to almost a complete stop as each country hunkered down and hoped its food would last. The “turnip winter” of 1916–1917, when the potato crop failed, nearly broke Germany; the increasingly desperate craving for “bread and peace” did break Russia the following year.

The future president Herbert Hoover made his reputation by coordinating food relief shipments to German-occupied Belgium, and later as the US “food czar” ensuring Allied armies and populations were fed. The vast mobilization was effective: by 1918, the Allies were able to relax their food rationing, while Germany and its confederates, strangled by an Allied naval blockade, were on the verge of starvation. America’s war effort was accompanied by a vast expansion in the federal government’s power and reach. It nationalized (temporarily) the railroads and the telephone lines. It set prices for everything from sugar to shoes, and told motorists when they could drive, workers when they could strike, and restaurants what they could put on their menus. It seized half a billion dollars of enemy-owned property, including the brand rights to Bayer aspirin, and sold them at auction. The US government also passed espionage and sedition laws that made it illegal to criticize the war effort or the president. Some people were sent to prison for doing so, including the Socialist Party leader Eugene V. Debs, who ran for president for a fifth and final time from a cell.

Hulton Archive/Getty Images

A woman munitions worker operating a machine in an armaments factory, Britain, circa 1915

Winning the war, however, was far from a sure thing. For three years, the Allies threw themselves against an evenly-matched enemy on the Western Front, without making any breakthroughs, while the Eastern Front gradually crumbled. An early Allied foray to take out Turkey, at Gallipoli in 1915, ended in bloody disappointment. Inducing Italy to enter the war on the Allies’ side, that same year, was supposed to swing the entire conflict in their favor; instead, the catastrophic Italian rout at Caporetto, in the autumn of 1917, put the Allied effort in greater jeopardy. When Lenin seized power in Russia, at the end of 1917, he took it immediately out of the war and ceded immense land and resources to German control. True, the US had by then entered the war, in response to Germany’s submarine campaign against merchant ships and its clumsy diplomatic scheming in Mexico. But with the war in the East essentially won, the Germans saw a window in which they could shift all of their armies to the West and crush the exhausted British and French before enough American troops could arrive to make a difference. Their spring offensive, or “Kaiser’s Battle,” in early 1918 drove deep into Allied lines, prompting the French government to evacuate Paris.

The Germans’ big roll of the dice failed. The Allies held, and the US mobilized much faster than anyone expected. By the summer of 1918, a perceptible change had taken place. Hundreds of thousands of American troops were arriving every month at French ports, and their first units were taking part in battles, piecemeal at first, to push the Germans back. Even in September, however, nearly everyone expected the war to continue into 1919. That was when a huge US army of 3 million men would be ready to take part in a big Allied offensive that would drive all the way to Berlin. It never happened. That fall, the German army—and those of Turkey, Austria, and Bulgaria—first buckled, then collapsed like a rotten log. By November 11, the war was over.

The fact that nobody saw the end coming, the way it did, highlights the value of going back, a hundred years later, and reliving events day by day, as they took place. What may seem obvious now was anything but so then, and we do the people who lived through it, and our understanding of them, a real disservice when we assume that it was. “Life can only be understood backwards,” the Danish philosopher Søren Kierkegaard observed, “but it must be lived forwards.” The British historian C.V. Wedgewood elaborated on the same idea: “History is lived forwards but is written in retrospect. We know the end before we consider the beginning and we can never wholly recapture what it was like to know the beginning only.” We can’t entirely forget that we know what happened next, but when we at least try to identify with people who did not know, we shed new light on them, and on what did happen.

Fine Art Images/Heritage Images/Getty Images

Leon Trotsky with the Soviet delegation to negotiate a peace treaty with Germany, Brest-Litovsk, 1918

Take the Russian Revolution. We see it as the birth of a Communist superpower, and struggle to make sense of the seemingly half-baked, half-hearted effort by the Allies to intervene by sending troops, including Americans, to Russia’s ports in the far north and far east. People at the time, however, saw it almost entirely through the prism of the Great War. At first, the Allies welcomed the overthrow of the czar, and believed it would rejuvenate the failing Russian war effort. By replacing an infamous autocrat on the Allied roster with a fledgling democracy, it made “making the world safe for democracy” a more credible call to arms, and helped pave the way for the US to enter the war. When Lenin took over and made a ruinous peace with the Central Powers, he was seen as simply a German puppet. And when Bolshevik forces, augmented with released German and Austrian prisoners of war, attacked a unit of Czech soldiers crossing Siberia to rejoin the Allies on the Western Front, those suspicions blossomed into fear of a full-fledged German takeover of Russia. The Allies sent troops to key Russian ports to secure the war supplies stockpiled there and provide an exit route for the loyal Czechs. They considered trying to “reopen” the Eastern Front, but realized it would take far too many men. They assumed that when Germany was defeated, their proxy Lenin would eventually fall, and when the war ended, they naturally lost interest. It all makes sense, but only if you see through the eyes that people saw through at the time.

Did it really matter who won the war? In its aftermath, the Great War came to be seen as a colossal waste, a testament to the vanity of nations, of pompous older men sending foolish younger men into the meat-grinder for no good reason. War poems like “Dulce et decorum est” and novels like All Quiet on the Western Front have crystalized this impression. But this was not how people felt at the time. German atrocities in Belgium and on the high seas—some exaggerated, but others quite real—convinced many people that civilization, as they knew it, really was at stake. I was consistently and often surprisingly struck by the sincerity of support, not just on the home front, but among soldiers who had seen the worst of combat, for pursuing the war unto victory. The tone matures, but remains vibrant: these were, for the most part, people who believed in what they were fighting for. At what point the bitter cynicism set in, after the war ended, I cannot say. But at some point, that enthusiasm, and even the memory of it, became buried with the dead.

Bettmann/Getty Images

Boys wearing bags of camphor around their necks to ward off influenza, 1917

Though, in fact, in many places the war did not actually end. An armistice was declared on the Western Front, and the armies there were disbanded and sent home. But Germany, Austria, and Hungary all descended into revolution and civil war for a time, with gangs of demobilized soldiers fighting on all sides. In Russia, the Soviet regime and its multiple enemies would battle for several years, while trying to reconquer territory surrendered when it quit the war against Germany. The Greeks tried to reclaim Constantinople from the Turks, and would be massacred when the Turks succeeded in reconsolidating their country. The Poles fought wars with the Ukrainians and the Soviets to define the boundaries of their newly independent country. Jews and Arabs continue to fight over the new lands liberated from the Ottoman Empire to this day.

In the Great War itself, over 16 million people died, including almost 7 million civilians. The US got off relatively lightly, with 117,465 people killed, just 0.13 percent of its population. In Serbia, somewhere between 17 percent and 28 percent of the country’s population was killed. But even numbers like these leave little concrete impression on our minds. Some of the most touching parts of my experience live-tweeting were the times when people would tweet back to me about a grandfather or great-uncle who fought and died in the war, and is forever twenty-four-years old in some field in France, or Turkey, or Italy, or at sea. For most people, that absence is what defined the war: someone left and never came home. The world that they shaped, by their presence and their absence, is the one that we live in, whether we realize it or not. And we, like them, can only grope our way forward, day by day, into an unknown future.

Historica Graphica Collection/Heritage Images/Getty Images

British artillery at the Somme, France, 1916

Dulce et decorum est – the death of Wilfred Owen

Poet Wilfred Owen died on 4 November 1918 – seven days before the guns fell silent. The centenary of his death was marked in the village where he died by a ceremony in which the Last Post was played on a bugle Owen took from a German soldier killed during the battle to cross the nearby Sambre-Oise.

A poignant, fitting tribute by Gerry Condon of Liverpool to all the “doomed youth” of all wars. Lest we forget …

On the road to the last resting place of Wilfred Owen

Ors Communal Cemetery, the last resting place of Wilfred Owen

See also in Into That Howling Infinite,: In the dark times, will there also be singing?, a selection of poetry compiled by Gerry Cordon around the theme of “undefeated despair”

https://youtu.be/GRkQIxwE5lk

“The Death of Stalin” is no laughing matter

When do satire and comedy cross the line and become tasteless? Some find this black comedy hilarious, whilst others think otherwise. Many whose families lived and suffered under totalitarian regimes, and those knowledgeable of the events might have a different view to those whose knowledge and experience is limited. And those who’ve actually lived under the Soviets might display the wry gallows humour of the oppressed. As a Ukrainian friend commented: ‘I think the film is better dubbed into Russian – they really worked on the dialogue. The English version is somewhat farcical. But watching it in Russian, you want to cry and laugh at the same time (not easy to do – it takes practice)”.

In the small, beautiful Art Deco Capitol cinema in Auckland, New Zealand, we watched this blackest of black comedies: the wise-cracking, slap-sticking, foul-mouthed, Machiavellian maneuvering of the Soviet politburo on the death of venerated and feared dictator for life Joseph Stalin in 1953. The shorts promised a cinematic treat, a “comedy of terrors” replete with malice aforethought as great actors have a good time with sharp one-liners, language worthy of The Thick of It’s Malcolm Tucker (the same script-writing and production team, after all) and gags of dubious taste. The cast includes Steve Buscemi (Boardwalk Empire), Michael Palin (Monty Python) and Robert Friend (Homeland’s Peter Quinn). Critics have acclaimed it as uproarious and wickedly irreverent, and devastatingly funny (that’s the Sydney Morning Herald).

But I personally didn’t find it funny at all. A friend commented that there was little difference  between the black humour of this film and that of, say, Black Adder and Monty Python’s The Life of Brian. Quite so, but it is a matter of degree, content, the descriptions of sexual assault, and the  explicit depiction of violence. From the opening scenes, the NKVD, the all-powerful Soviet internal security service, was a constant, threatening presence. Against a predictable, seedy but picturesque backdrop of Red Square, the Kremlin and Saint Basil’s cathedral, dingy and darkened apartments, incongruously inappropriate rococo dachas, and brooding pine forests, and a soundtrack of soulful Russian music, midnight arrests, brutal interrogations and summary executions were an ongoing leitmotif for this comedy of Soviet bad manners.

The Independent reported in January this year that the film has been banned in Russia. Whilst some commentators see this as symptomatic of th state of democracy in Putin’s Russia, critics and filmmakers supportive of the ban have called it variously unpatriotic, blasphemous and unprofessional; hateful, vile and repugnant; and “insulting our national symbols. The trailer goes out using our national anthem and it shows our great war marshals as … I don’t know how else to put it … idiots.”

My primary emotion was one of sadness – for the victims, so many nameless, who perished during the Soviet Union’s two decades of terror, and for the millions – from the Baltic to ththe Crimea- who were transported to the labour camps of the distant Gulags, to work, to starve, and to die.

By strange symmetry, I had been rereading historian Robert Conquest’s tombstone of a book, The Great Terror: a relentless narrative of arrests, trials, fabricated confessions, hostage-taking, deportations, torture and executions as Stalin consolidated his rule, eliminated enemies real and imagined, and created his own model of a socialist state.

It commenced with the elimination of the Old Bolsheviks, his former comrades in arms, and then expanded to embrace all in the party and society at large who may or may not have shared his vision. Intellectuals, philosophers, writers, poets, musicians, priests, scientists, academics, teachers,  civil servants, workers and peasants, and the Red Army’s Officer Corps – a contributing factor to the Soviet Union’s need to make a pact with Nazi Germany in 1939 and its disastrously slow response to Hitlers invasion in June 1941.

An estimated death toll is difficult to determine. In those dark days, people simply disappeared, and the NKVD covered its tracks well. The official number for the “Great Purge” of 1936 to 1938 stands at 1,548,366 detained persons, of whom 681,692 were shot – an average of 1,000 executions a day. Various historians claim that the real number of victims could be twice as much.

But the the arrests, executions, and deportations commenced as early as 1930 and continued right up until Stalin’s death in 1953. Conquest, in his The Great Terror: A Reassessment does the gloomy math: 1930-36, 7 million; 1937-1938, 3 million; 1039-53, 10 million. The number of deaths in the Soviet Union that were explicitly ordered by someone – in other words, the number of executions – is actually relatively low at around 1.5 million. The majority of the deaths were caused by neglect or repressive policies – for example, those who died in the Soviet gulags, those who died while being deported, and German civilians and Prisoners of War are believed to have perished while under Soviet guard.

The numbers who were transported, exiled, displaced, and scattered to concentration camps or far-eastern towns and villages were likewise incalculable. as the brother of Boris Pasternak’s Doctor Zhivago comments in the final scenes of David Lean’s beautiful but flawed movie)

There is a myriad of books and films about these events. Wikipedia is as good a place as any to start. Robert Conquests is the most acclaimed – and rightly so. Then there is Arthur Koestler’s chilling novel, Darkness at Noon, published in 1940, which recounts the thoughts of an Old Bolshevik as he awaits death in the execution cells.

As for movies, there’s always David Lean’s Doctor Zhivago, which realistically albeit melodramatically portrays the choices and compromises confronting ordinary, intellectual Russians in the years of revolution and civil war. But I would highly recommend the poignant but powerful Burnt by the Sun, a 1994 film by Russian director and screenwriter Nikita Mikhailkov and Azerbaijani screenwriter Rustam Ibragimbekov. The film depicts the story of a senior officer (played by Mikhalkov) and his family during the purge of the Red Army.

On our return from New Zealand, I retrieved from my archive a paper I wrote as an undergraduate at Reading University in 1970, under the wise tutorship of eminent Sovietologist, historian and former political prisoner Tibor Szamuely, entitled How Rational Was The Great Purge?  My writing style, the content and the conclusions I drew have changed little over the years. I shall publish it soon on Into That Howling Infinite.

You were taken away at dawn. I followed you
As one does when a corpse is being removed.
Children were crying in the darkened house.
A candle flared, illuminating the Mother of God…
The cold of an icon was on your lips
A death-cold sweat on your brow –
I will never forget this; I will gather
To wail with the wives of the murdered streltsy
Inconsolably, beneath the Kremlin towers.
Anna Akhmatova, Moscow 1935

See also these posts: Ghosts of the Gulag, Thermidorian Thinking  and Sic Semper Tyrannis

And first, English songwriter Al Stewart’s tribute to  Solzhenitsyn and those like him who were ill-paid for their service and sacrifice.

I’m coming home, I’m coming home, now you can taste it in the wind, the war is over
And I listen to the clicking of the train-wheels as we roll across the border
And now they ask me of the time that I was caught behind their lines and taken prisoner
“They only held me for a day, a lucky break, ” I say they turn and listen closer
I’ll never know, I’ll never know why I was taken from the line and all the others
To board a special train and journey deep into the heart of holy Russia
And it’s cold and damp in the transit camp, and the air is still and sullen
And the pale sun of October whispers the snow will soon be coming
And I wonder when I’ll be home again and the morning answers “Never”
And the evening sighs, and the steely Russian skies go on forever

https://www.youtube.com/watch?v=RcmqILHOCKk