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Chaplinesque Rapscallion New Leader of Germany's National Socialist Party
"I have nothing to say about Hitler." With this line Karl Kraus, turn-of-the-century Vienna's most famous journalist, began his 300-page anti-Hitler invective, The Third Walpurgis Night. Kraus's fate has been shared widely. Hitler tickles and tortures the authorial imagination like no other twentieth-century figure. At first as a hero, for the most part, then as a villain, also for the most part, Hitler has been a fantastically popular subject among all kinds of writers since his postputsch courtroom antics transformed him into something much larger than a right-wing rabblerouser. Indeed, between 1923 and 1995, more than 120,000 essays and monographs on Hitler were published. Attenuation seems unlikely. For if it has changed at all, our fascination with Hitler appears to have grown even stronger in the past five years.
And so we should not be surprised by the fact that a lot of books about Hitler have been published recently. Yet there is a twist here; it has to do with quality rather than quantity. We expected more books about Hitler. What we did not expect is that the most prominent of them would be so good. This remark is less cynical than it sounds. Over the years able scholars have produced a very substantial body of excellent research on Hitler. Of course, it would be absurd to regard as unexpected everything that adds to it.
Furthermore, we had reason to hope for significant new contributions. Ideology does not play quite the same role in Hitler studies that it did fifteen years ago. Historians in East Germany tended to treat Hitler as an effect of capitalism, while historians in the West often viewed him in narrowly personal terms, as a deranged, gigantic individual crushing a fragile democratic experiment. But scholars in the West, and especially in West Germany, were not exactly of one opinion with regard both to Hitler's causes and his effects. In the mid-1980s, a new revisionist conservatism led to a new contentiousness. At issue was a series of incendiary questions--even the question of whether it was appropriate to ask them: Was Hitler a revolutionary? Which of his policies were rational? Ernst Nolte, who had been drifting steadily away from the trenchant analysis of Nazism he advanced in the early 1960s, went so far as to call Hitler's worldview an understandable reaction to a perceived Bolshevik threat. Just a few months ago, Nolte received one of Germany's most prestigious awards for cultural achievement, which simply confirms what we already knew: Hitler remains an intensely politicized field of inquiry. However, in general, the intellectual atmosphere in this area has improved. It is more open, as are archives in Moscow. And material discovered there--for example, Hitler's skull and a complete copy of Goebbels's diary--has helped to answer old questions.
But discovering new sources will only get you so far. It certainly will not explain a phenomenon as complex as Hitler. Nor will sheer intellectual openness. The great majority of the thousands of open-minded books about Hitler have little interpretive value. In fact, until recently there were only two truly formidable biographies of him: Alan Bullock's Hitler: A Study in Tyranny (1952, revised 1962) and Joachim Fest's Hitler: A Biography (1973). We now have a third major biography of Hitler, Ian Kershaw's two-volume masterpiece Hitler 1889-1936: Hubris (1998) and Hitler 1936-1945: Nemesis (2000). It is the best of the three, by far.
Improvements in biographical research do not always imply a general shift in the significance of the subject. Yet that is likely to be the case here. For, again, the publication of Kershaw's biography was accompanied by a procession of incisive and well-researched books: The Hitler of History (1997), John Lukacs's useful survey of, and critical engagement with, historical scholarship on Hitler; Hitler: Diagnosis of a Destructive Prophet (1999), Fritz Redlich's illuminating "psychography" of Hitler (this should not be confused with "psychohistory": Redlich, who is a psychiatrist, works carefully with relevant sources and examines Hitler's mental condition at every stage of his life, minutely charting the changes, and he does not seek to "solve" the enigma of Hitler's psychopathic behavior by focusing on childhood trauma or a particular psychic disturbance); Explaining Hitler: The Search for the Origins of His Evil (1998), Ron Rosenbaum's extensive collection of interviews with scholars, intellectuals and artists who, in some form or other, have tried to "explain Hitler"; and Hitler's Vienna: A Dictator's Apprenticeship (1999, German original 1996), Brigitte Hamann's scrupulously researched and intelligently argued account of Hitler's early years in Vienna (1906-13) and of their influence on his later development.
Every one of these books represents an attempt at sustained, comprehensive critical reckoning with Hitler. In the past, the most compelling works on him were often of a very different character. (Consider Eberhard Jäckel's and Sebastian Haffner's shorter, much more synthetic books on Hitler's Weltanschauung, which were published in 1969 and 1978.) But if there has been a structural change, what has caused it? Kershaw himself offers an insightful answer. "Reflecting" on Hitler's historical significance in the preface to Hitler 1889-1936: Hubris, he writes: "Hitler's dictatorship has the quality of a paradigm for the twentieth century." Kershaw also claims that "Hitler's mark on the century" has been "deeper" than anyone's. The implication is clear. Taking leave of the twentieth century means trying to settle our accounts with Hitler, its paradigmatic problem, which, in turn, means engaging in sustained, comprehensive critical analysis. Certainly something close to this seems to be at stake in Rosenbaum's work, and in Hamann's. She suggestively tracks the full extent of Hitler's debt to "twentieth-century culture" by examining his encounter with one of its paradigms: fin de siècle Vienna. Kershaw has given us a twenty-first-century biography of Hitler that could have been written only at the end of the twentieth century.
Kershaw's biography is a true "social biography," to use a phrase the great film theorist Siegfried Kracauer coined, in exile, as he wrote about the culture that Hitler's Germany had begun to annihilate. Without a trace of moralism, and without losing himself in quotidian minutiae and psychological speculation, Kershaw nonetheless shadows Hitler the way a conscience might have. He examines Hitler's daily life, as well as his emotional and political development, in vivid detail. At the same time, he situates Hitler's personal narrative within its social context, charting their reciprocal influence and pointing out how Hitler's experiences and attitudes were emblematic of large social trends. And he does so with impressive erudition. The result is a kind of interpretive balance, which is very difficult to bring off in Hitler's case. With him, moving back and forth between the microlevel of personal narrative and the macrolevel of social context entails entering into not so much a hermeneutic circle as a dizzying spiral. For, at a certain point, Hitler's narrative begins to reshape--as few, if any, personal narratives have--the social context that shaped it, only, of course, to be shaped again itself by the context it reshaped.
Neither Bullock nor Fest came close to producing a real social biography, as both of their books focus on the personal narrative. They offer well-informed, penetrating answers to one crucial question: Why did Hitler commit the terrible crimes for which he will be remembered? But neither one makes a serious attempt to shed light on Hitler's path to the chancellorship or to understand how he remained in power for twelve years while executing policies of mass destruction and mass self-destruction. They do not tell us how Hitler became Hitler.
Kershaw's book works so well as social biography because his approach proceeds from a transitional concept: charisma. Elaborating on the argument he developed in The "Hitler Myth" (1987), Kershaw invokes charisma as a sociological category. Here charisma is a modern, postliberal structure of authority, one that became possible in Weimar Germany for a number of impersonal reasons. These include the "ignominy of Versailles," the concomitant collective longing for national redemption and the inability of the democratic government to appeal to a strong democratic tradition in Germany.
Charisma is also a psychological category. It can therefore function as a way to mediate between the levels of biographical analysis. And, indeed, Kershaw makes his overriding concern the fateful match between Hitler's personal charisma and Germany's impersonal readiness for charismatic rule. Summing it all up, Kershaw writes, "The Germany which had produced Adolf Hitler had seen its future in his vision, had so readily served him, and had shared in his hubris, had also to share in his nemesis." Germany followed the charismatic leader it "produced" because he envisioned, in just the right way, at just the right time, the Germany it wanted to see.
In Hubris, Kershaw explains how Hitler's idiosyncratic "vision" for a "better" future and Germany's receptiveness to it took shape. In Nemesis, he tracks the bloody business of implementation. We might expect the second volume of a two-volume Hitler biography to begin in 1933. But Kershaw divides Hitler's life into pre- and post-1936 stages, because 1936 marks "the culminating point of the first phase of the dictatorship." Kershaw wants Nemesis to begin with the beginning of the end, with the onset of the "ceaseless radicalization" that persisted until 1945. Both volumes are well written and come equipped with helpful maps and eerie photographs. And because Kershaw keeps his debates with other scholars, as well as his extensive remarks about primary sources, neatly contained in his footnotes, Hubris and Nemesis read smoothly, remarkably so, given their factual girth and cognitive intricacy. Some chapters are structured as accounts of Hitler's life stages, such as his "dropout" years in Vienna, while others are organized around seminal events, for example, Germany's strategic "miscalculation" during the 1939 Poland crisis. Kershaw puts personal narrative into the foreground when it seems to be of decisive importance. And he does the same with social context. Tellingly, all the chapter headings in Nemesis refer to large historical developments, starting, again, with the Nazis' "ceaseless radicalization."
In 1936, according to Kershaw, Hitler was at once more delusional than ever and cannily realistic. His early diplomatic and economic successes had fed his surging megalomania. Both Hitler and the nation that, at the time, overwhelmingly supported him believed that he could achieve whatever he wanted to. Yet Hitler also astutely recognized that his authority could not rest on a foundation of rationally organized domestic prosperity. It would last only as long as he was associated with a "project of national salvation." The pressure to expand, "to radicalize" unremittingly, came from outside as well as from inside his circle.
Kershaw's most original, most provocative claims have to do with the place of Nazi Party leaders in this constellation of causal forces. He insists that even as they used the most cynical images and slogans to manufacture Hitler's charisma, men like Alfred Rosenberg, Heinrich Himmler and especially Joseph Goebbels remained fanatically in Hitler's thrall. As Kershaw puts it, they "combined pure belief and impure propaganda." Working closely with Goebbels's complete diary, which proves to be a key new source (Hitler's bond with Goebbels was the closest thing he had to a friendship), Kershaw draws out the full, chilling extent of this belief. He also shows that well into the war, and until the very end, defeat did nothing to shake it. For in taking huge risks and losing, Hitler remained true to the principles that had won him such loyal disciples.
Perhaps even more chilling is Kershaw's account of how these same party leaders influenced the Final Solution. Here again Goebbels's diary is crucially important. More lucidly than other sources, it reveals that Hitler had to be prodded into instituting not only the policy of mass deportations but even the compulsory-identification measure (the yellow Star of David) for Jews living in Germany. Party leaders had urged Hitler to take this latter step in the wake of Kristallnacht (November 1938). He resisted it until August 1941, when Goebbels finally "convinced" him to act. And in the summer of 1941, he repeatedly "rejected" Reinhard Heydrich's proposals to make the destruction of Eastern Jewry more systematic. Why? Certainly moral compunction cannot be the answer. According to Kershaw, Goebbels expressed a certain dismay at the inconsistency between Hitler's behavior and his stated principles on the "Jewish Question," yet he never suggested that Hitler had softened his attitude toward the Jews. During this time Hitler continued to cite his own prewar "prophecy," according to which the Jews would be destroyed if they started another world war, and to provide various justifications for large-scale murder. Kershaw speculates that Hitler may have been acting, or not acting, out of denial. For to devise a "Final Solution" before winning the war in the East was to acknowledge that the war could not be won anytime soon. As long as the fiction of imminent victory could be sustained, it made more "sense" to wait for the acquisition of vast new territories. After all, the Nazis were trying to figure out how to dispose of millions of people and had not yet begun to think seriously about gas and ovens.
The problem, for Kershaw, is that Hitler had given up this illusion by the fall of 1941, and yet he remained reluctant to authorize mass deportations and overtly genocidal policies. Hitler did not enumerate his reservations, at least not on records available to us. And so we are left wondering. What is clear is that the solicitations of Heydrich, Himmler and Goebbels had the desired effect--Hitler eventually did license extermination. Yet, as Kershaw stresses, he did so only in the most general terms. Pushing his claim, Kershaw goes so far as to contend, "Whatever the reasons, [Hitler] could never have delivered the sort of speech which, notoriously, Himmler would give in Posen two years later  when he described what it was like to see 1,000 corpses lying side by side and spoke openly of the 'extermination' (Ausrottung) of the Jewish people as a 'glorious page in our history....' Even in his inner circle Hitler could never bring himself to speak with outright frankness about the killing of the Jews." Hitler "could not bring himself" to discuss the Holocaust directly, apparently not even with Goebbels. This is an unsettling idea. Indeed, David Irving, the British historian and notorious Hitler apologist, rushes from Hitler's silence to the conclusion that he did not know about the death camps. What Kershaw does is very different. With unrivaled precision and without polemicism, he circumscribes Hitler's unwillingness to speak about the Holocaust, ultimately treating it as a question. Far from exculpating Hitler, Kershaw's move invites further inquiry. Nemesis does more than inform exhaustively and explain brilliantly: It points to what remains to be said about Hitler.
After retiring from the Senate in 1993, Alan Cranston, who died on New Year's Eve of the new millennium in the home of his son Kim, began a new career that was as important as the one he left behind as a four-term senator from California and majority whip. He embarked on a campaign to seize the opportunity afforded by the end of the cold war to abolish nuclear weapons. His opposition to nuclear weapons was longstanding. He first adopted the cause as president of the United World Federalists in the late 1940s. As a senator, he worked to advance the control and reduction of nuclear arms. In 1984 in a brief run at the presidency, he made the issue the centerpiece of his campaign. After leaving the Senate he worked on the issue first as chairman of the Gorbachev Foundation and then as the president of the Global Security Institute, which he founded. The most important of its accomplishments was to put together, as part of a new coalition of groups called Project Abolition, the Appeal for Responsible Security, Appeal for Responsible Security, which calls for abolition and steps toward that end, and was signed, at Cranston's urging, by such notable people as Paul Nitze, Gen. Charles Horner and President Jimmy Carter. The appeal will be circulated by Project Abolition as the foundation of a wider nuclear abolition campaign in the United States in the months to come.
It was in this work to eliminate nuclear weapons that I got to know him and came to be, I believe I can say, his friend. He possessed a modesty that would have been notable in any human being but was astonishing in an elected politician. On his answering machine he was "Alan," as he was to most who knew him. The human being not only had survived the official, it had come through without any detectable distortion whatever. Self-reference--not to speak of bluster or bragging--was at the zero level, as were all other forms of showmanship. Equally, there was zero variation in his manner toward the small and the great, the scruffy and the expensively suited.
Sometimes I wondered how a four-term senator could have managed this, and in the course of many days of travel and meetings together, I believe I came to understand at least one reason. It wasn't that he underrated himself or failed to appreciate the importance of his position. He had, for instance, a nation-spanning Rolodex and entree at every level of American life, and used these to the hilt in the cause. It was that his concentration, which was intense, was entirely on the work at hand. At every single meeting I attended with him, he made something happen. He passed along news, received news, asked for a further meeting, arranged one for someone else, won support for a project or set a new project in motion--a job for someone, a research organization, an appeal, a television program, a film. He moved as swiftly as he moved quietly. The work was hard, intellectually as well as practically, and there was just no time for wasted motion, blather or nonsense. At meetings he was silent most of the time. He kept so imperturbably still--a gaunt Buddha--that sometimes I thought, "Well, a man of his eminence doesn't have to attend to every last word of every inconsequential meeting"--only to hear him speak up quietly at the end, summing up what had been said, making sense of it and offering suggestions, which usually formed the basis for what was done. Not for nothing had he seven times been elected Senate Democratic whip.
What was true of his manner was true of his mind: It was, even in his 80s, fresh, resilient, receptive, reasonable, sensible, constructive, unburdened by conventional wisdom, unencrusted by habit and crowned with what can only be called wisdom.
The work, which absorbed all his professional life, was reducing nuclear weapons until they were gone. There was never a more practical and effective man than Alan Cranston, and none with a keener or more accurate sense of what was possible in the political world and what was not, yet his opposition to nuclear weapons was above all moral. At an event launching the Appeal for Responsible Security, he said of nuclear deterrence, "This may have been necessary during the cold war; it is not necessary forever. It is not acceptable forever. I say it is unworthy of our nation, unworthy of any nation; it is unworthy of civilization." Rarely in recent American political life have common sense, effectiveness, persistence and vision been combined in one person as they were in him. Nothing can replace him as a friend. As for the work--the force of his example, if we have the strength to follow it, must make good our loss.
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Noah Isenberg reviews Communazis, by Alexander Stephan.
STILL LOSING RUSSIA
"As a result of the Yeltsin era, all the fundamental sectors of our state, economic, cultural and moral life have been destroyed or looted," lamented Alexander Solzhenitsyn earlier this year--quoted, with no doubt a great sense of historical irony, by Stephen F. Cohen in his latest book, Failed Crusade. Some of former "Sovieticus" columnist and frequent Nation contributor Cohen's reportage will be familiar to readers of the magazine, reprising pieces that appeared here and elsewhere, with new chapters bringing the perspectives up to the minute. He traces the history of the impulse to remake Russia in the US image and its resurgence in mainstream thinking by 1992, the first post-Soviet year and last gasp of the Bush Administration. Cohen then proceeds to chronicle how both Russia specialists and the press badly mischaracterized events, to the point of malpractice. In "Transition or Tragedy?" for instance, the most widely reprinted of his articles in the 1990s, Cohen warned that a national tragedy was unfolding about which Westerners would be told little but instead be assured that the transition to a free market "has progressed remarkably." No wonder, he writes, "few readers of the American press were prepared for Russia's economic collapse and financial scandals of the late 1990s." After a catalogue of how the picture has been distorted, the ensuing portions of the book present Cohen's analysis of developments from 1992 to 2000, arranged chronologically, and then his recommendations in working toward a new Russia policy.
In his bracingly corrective view, Cohen concludes that "the missionary crusade of the 1990s was not only the worst American foreign policy disaster since Vietnam; its consequences have contributed to new and unprecedented dangers." Among the necessary remedies: much new thinking in US circles, an openness to Russian-derived solutions and extension of substantial financial aid. His warning is dire, but so is the situation: "For the first time in history, a fully nuclearized country has already been perilously destabilized, but still there is no sufficient American understanding."
One of the many casualties of the Palestinian intifada in the occupied territories, now entering its third month, is the alliance between the Palestinian national movement and many members of the Israeli "peace camp." These links were forged in the first intifada between 1987 and 1992, when Israeli peace activists defied army curfews imposed on Palestinian villages and Israel's Peace Now movement called publicly for negotiations with the then-outlawed PLO--a call eventually adopted by the Israeli government in the 1993 Oslo accords.
But the initial response of the Israeli peace camp to the present uprising was "silence, recrimination, even a sense of betrayal," admits Arie Arnon, a leader of Peace Now. As for the Palestinians, they have looked instead for solidarity with the million or so Palestinian citizens of Israel and with the rest of the Arab world.
One reason for the breach has been the increasingly military cast of the conflict. The Israeli Army has sought to quell the revolt since its outbreak on September 28 through blockades on Palestinian Authority-controlled areas and aerial bombardments of Palestinian cities, villages and refugee camps. It has also deployed snipers, using live ammunition and sometimes silencers, against what remain overwhelmingly unarmed demonstrations.
In response, Palestinians--especially the cadre from Yasir Arafat's Fatah movement--have resorted to guerrilla warfare, targeting army bases, Jewish settlements and the roads that connect them. These have been joined by attacks on civilians inside Israel proper, with bomb blasts in West Jerusalem on November 2 and the Israeli town of Hadera on November 21, the first claimed by the Islamic Jihad movement.
The character of the war is reflected in the body count. According to the Palestinian Red Crescent Society, by the end of November 247 Palestinians had been killed by army or settler fire and 9,640 wounded. The Israeli toll was thirty-three, with 230 wounded. Overall, this amounts to 80 percent of the total fatalities from the 1987-92 intifada. The difference is, that revolt lasted almost six years; this one, two months.
But a second reason for the breach between Israeli and Palestinian peace activists is that, to a large swath of the Israeli left, Israeli Prime Minister Ehud Barak's Camp David proposals of this past July "were a huge step forward in the direction of peace," says Arnon. Because of this perception many on the Israeli left bought the Israeli government's line--voiced most eloquently by acting Foreign Minister and former peace activist Shlomo Ben-Ami--that Arafat had orchestrated the uprising to evade the "difficult historical decisions" placed before him at the summit.
It was a charge that outraged the Palestinians, including those secular leftist intellectuals who had been the Israeli peace camp's natural allies during the first intifada. But they were not surprised by it. "It was the culmination of a process we had been witnessing for a long time," says Rema Hammami, a Palestinian feminist researcher at Birzeit University in the West Bank.
That process was called Oslo, which the Israeli peace camp embraced as a solution to the Palestinian-Israeli conflict. "The Israeli left was preoccupied with defining themselves vis-à-vis the anti-Oslo right," she says. "They never bothered to look at what Oslo meant on the ground for the Palestinians, which was not peace but a new form of Palestinian dispossession."
The clearest instance of that dispossession was Israel's ongoing settlement policies throughout the Oslo era, whether by pro-Oslo Labor or anti-Oslo Likud governments. The scale of colonization has been "amazing," admits Arnon of Peace Now, which has tracked Israel's settlement construction in the occupied territories. According to Peace Now, such construction has increased 52 percent since September 1993, including 17 percent (some 2,830 housing units) during the eighteen-month tenure of Barak's "One Israel" government. The expansion has swelled the settler population in the West Bank and Gaza by 72 percent, from 115,000 in 1993 to 195,000 today and a projected 200,000 by the end of the year. In addition, 180,000 Jewish settlers reside in occupied East Jerusalem, making an overall settler population of 380,000 amid 3.4 million Palestinians.
The settlers live in 145 official settlements and fifty-five unofficial outposts scattered throughout the territories and connected by a web of settlers-only bypass roads, totaling nearly 300 kilometers in length. During periods of quiet, the roads and settlements prevent any contiguous urban or rural development of the 700 Palestinian areas in the West Bank and Gaza. During periods of war--such as now--they effectively become Israel's new military borders in the occupied territories, not only severing Gaza and the West Bank from each other, and both from East Jerusalem, but also each Palestinian conurbation from others within the West Bank and Gaza.
For Palestinians it was these apartheid realities that caused the intifada, far more than the "very generous offers" Barak allegedly made at Camp David. And it was to address them that on November 10 Hammami and more than 120 other Palestinian intellectuals dispatched an "Urgent Statement to the Israeli Public."
As "firm believers in a just and equitable negotiated peace between Palestinians and Israelis," the signatories warned their Israeli peers that the "critical situation that confronts us now" will be "revisited again and again." The only lasting exit is for Israel finally to recognize Palestinian national rights as granted by international law. This would mean Israel's withdrawal from the territories it occupied in the 1967 war, Palestinian sovereignty over East Jerusalem and a "just and lasting resolution of the refugee problem in accordance with relevant UN resolutions."
It is a message that appears at last to be hitting home. On November 17, twenty-four Israeli academics--including the writer Amos Oz and the former army general Shlomo Gazit--called on the Israeli government to "freeze its settlement policy and recognise the border of 4 June 1967 as the basis for the border between Israel and Palestine." And on December 1, Peace Now made perhaps its clearest call yet for the dismantling of the settlements and the "establishment of a Palestinian state next to Israel along the 1967 borders."
Arnon admits that the armed dimension of this intifada has brought a "reality check" to the Israeli public. "Above all, it has destroyed perhaps the greatest of all Oslo's illusions: that the historical reality of the Green Line could somehow be erased and a solution could be achieved based on a new division of the West Bank rather than on Israel's withdrawal from it."
But he also believes it essential that a renewed dialogue be attempted between the Israeli peace camp and the Palestinian national movement. This is not only because "the two sides have never been closer in their positions," he says, but because "it is vital for the left to demonstrate to the wider Israeli public that there is still a partner."
Hammami is less sanguine. "How can you have alliances with people who fundamentally misunderstand you?" she asks. "Throughout the Oslo years, the Israeli left acted as though all that was needed for 'peace' was to use Israel's balance of power to impose an agreement on Arafat. It never accepted that there was such a thing as a Palestinian public opinion, a Palestinian national consensus--which is a pretty sad commentary on a constituency that prides itself on its progressive and democratic credentials. We can have shared interests, not political alliances," she concludes.
One of those shared interests appears to lie in restoring the borders of June 4, 1967. There is no longer any alternative, says Arnon, "acceptable to both the Israeli and Palestinian peoples."
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