#91: The Transatlantic Perspective Needs to be Global

Since the end of World War II, the transatlantic focus has been on the northern hemisphere. This is a result primarily influenced by three factors:

  • The inevitable realization that the defense of Europe against any aggressor can only be successful if North America, especially the United States, is included in any European security framework. Any attempt to imagine European defense independently of the US has failed so far.
  • The main problem in Europe is the containment of the European center. This means the maintenance of peace between Germany of France, the containment of Germany, but actually, since the defeat of Napoleon, the securing of a stable balance of power on the continent, for which it ideally needs an outside force not invested too heavily in either side of the equation.
  • The competition between, on the one hand, this Euro-American alliance by necessity, and on the other, another power block like the Soviet Union, Russia, China, or any other system contender. The Cold War has been the guarantor of NATO’s success, and currently, it is Putin’s Russia which, by ostentatiously questioning the strength and purpose of NATO is ironically strengthening its resolve.

If we widen the historical perspective though, two other major factors become visible:

  • The two World Wars in the Twentieth Century have been preceded by other conflicts of a global reach: The Crimean War (1853-1856), the Napoleonic Wars (1803-1815), the American Revolutionary War (1775-1783) the Seven Years War (1756-1763), the War of the Spanish Succession (1701-1714). In all these cases, the global dimension of these wars is the result of European colonial empires.
  • The American influence grows in direct correlation with the decline of the power of European colonialism, which declines as result to fights amongst the European powers themselves. This is what some historians call the “European Civil War.”

But even this perspective is not wide enough. European geography determines its security concerns. It is not an island. It has always been at the center of waves of migration, of empires and states fighting for dominance. The only relative period of some form of peace, or rather, predictability, was the time of solidified Roman power that united the Mediterranean. Connected with the fall of Roman power in the West – despite all attempts of reconstituting imperial power by Germanic kingdoms – is the loss of Mediterranean unity, and with it, the loss of the connection between the three continents of Europe (both East and West), Africa and Asia. From the beginning of what we can call Europe – namely the fall of the Western part of the Roman Empire in 476 – till the end of World War II, there have been a succession of military attempts to dominate the continent, none successful for very long, and if so, only partial. If Europe is supposed to have a future, it must, again, see a future in unison with its neighbors. Such a demand translates to the transatlantic sphere for reasons of security and prosperity.

There is another dimension as well. Colonialism and imperialism, conducted mainly but not exclusively by nations located in the Europe and Mediterranean area, has put its inevitable mark upon the entire world. No continent has remained untouched by this. The end of colonialism proper has not necessarily left the world a better place. We need to confront and account for the history of what Paul Gilroy calls the Black Atlantic. The combined impact of the transatlantic slave trade and the destruction of indigenous cultures mainly, but not exclusively, in the Americas dictate a charge for nations that can trace their origin back to the European area. For centuries, it was European colonial powers that shaped the world, for better or worse. It would seem only logical that centuries of domination and profit need to be followed by centuries of partnership, cooperation, aid and alliance. Historical responsibility must translate into present and future accountability.

(also published on trasym.blog)

#30: What Is Racism?

Racism is not just a mild disliking or misunderstanding of someone else because of some superficial difference. Someone may dislike people from group x, but still not wish the worst to them. Racism should be understood in a more substantial way.

First, racism believes in the idea of race holding a significant enough meaning to divide people against one another. Biologically, this is nonsense, and has been accepted as nonsense for more than a century. There is no science of “race”, only pseudoscience. Every human being on the planet has virtually the same DNA, and difference between members of so-called “races” are typically greater than those between different “races.” Among all human populations, skills and abilities are distributed similarly.

Furthermore, the pseudo-scientific interpretation of biology – or rather pseudo-genetics, namely eugenics – which abhors mixing between races, is built on the fallacy that purity is better than mixing (wrong: intermixing creates stronger and more resilient populations, while incestuous patterns with a focus on purity only lead to well-told jokes about the declining state of nobility…). Just as pure one-species forests are more prone to serious damage when disease hits, while mixed forests are much more resilient, so do human societies and countries do best when infusions of genes, ideas and experiences from other cultures can enrich one’s own.

Racism is firstly the belief that “race” is real in a (pseudo-)biological sense, and that its (pseudo-)biological sense automatically leads to a hierarchy between those who are seen as more and others who are seen as less advanced than others. Now we have arrived at the incorrect understanding of evolution. No race is more (or less) evolved than the other.

But if there was the belief in a critical difference between “race” A and “race” B, there was automatically the belief that one race was inferior to the other, which was then used up in unspeakable ways.

Racism is a strategy of domination, subjugation, and the denial of humanity of the victims. The assumed gain is the so-called “eugenic” purification of the main society, which would then remain allegedly unimpeded by so-called “lesser peoples”.

This racism, which is foundational to most societies, is foundational for America as well. It believes in putting people in their place. This was the system America followed for several years till the Civil War in 1861, then it created a revised version of the system by which slavery is illegal, but racism still structured society. Only after World War II, after Black soldiers worked with White soldiers as brothers, the newly found brothers in arms would find a place to return to a home which made them drink from separate water fountains. The outrage over this praxis led to the Civil Rights Movement, and onward to today.

One of the ways to see how racism is not natural is the monikers used to describe people. No so-called “white” person has a literally white skin – it’s piglet pink. The only way to get a light-skinned person look white is white powder and white wigs – which was indeed done in Early Modernity when modern slavery was created, but it was a marker mainly of upper class and function in European societies. From the beginning, “race” and class need to be seen as intertwined. Maybe caste would be a better term.

No person is black either. The black-white dichotomy is purely ideological, following a Manichean pattern of opposing sides, the dark and the light; white being a sign of purity, of beauty, black being a sign of the opposite (Ironically, in antiquity, white was the color of sadness and death). Native Americans were described as red probably because of face paint, Asians are yellow probably because of the colors of Buddhist robes, curry, etc. None of this makes sense biologically, only culturally, ideologically.

We need to overcome this way of thinking. And yet, such a notion is probably too utopian. Human beings seem to be very much needing to distinguish between peoples and put them into different categories. If it’s not skin color, it will be something else. Skin color was just a facile way during the colonial period of distinguishing between Europeans on the one side, and indigenous peoples and imported slaves from Africa on the other. We are still with the effects of that; it’s a complex history, based on a simple unethical decision to decide whose lives matter more than others.