Showing posts with label history. Show all posts
Showing posts with label history. Show all posts

Sunday, March 6, 2011

Mark Mazower. Democracy’s Cradle, Rocking the World. Greece.

Democracy’s Cradle, Rocking the World

YESTERDAY, the whole world was watching Greece as its Parliament voted to pass a divisive package of austerity measures that could have critical ramifications for the global financial system. It may come as a surprise that this tiny tip of the Balkan Peninsula could command such attention. We usually think of Greece as the home of Plato and Pericles, its real importance lying deep in antiquity. But this is hardly the first time that to understand Europe’s future, you need to turn away from the big powers at the center of the continent and look closely at what is happening in Athens. For the past 200 years, Greece has been at the forefront of Europe’s evolution.
In the 1820s, as it waged a war of independence against the Ottoman Empire, Greece became an early symbol of escape from the prison house of empire. For philhellenes, its resurrection represented the noblest of causes. “In the great morning of the world,” Shelley wrote in “Hellas,” his poem about the country’s struggle for independence, “Freedom’s splendor burst and shone!” Victory would mean liberty’s triumph not only over the Turks but also over all those dynasts who had kept so many Europeans enslaved. Germans, Italians, Poles and Americans flocked to fight under the Greek blue and white for the sake of democracy. And within a decade, the country won its freedom.
Over the next century, the radically new combination of constitutional democracy and ethnic nationalism that Greece embodied spread across the continent, culminating in “the peace to end all peace” at the end of the First World War, when the Ottoman, Hapsburg and Russian empires disintegrated and were replaced by nation-states.
In the aftermath of the First World War, Greece again paved the way for Europe’s future. Only now it was democracy’s dark side that came to the fore. In a world of nation-states, ethnic minorities like Greece’s Muslim population and the Orthodox Christians of Asia Minor were a recipe for international instability. In the early 1920s, Greek and Turkish leaders decided to swap their minority populations, expelling some two million Christians and Muslims in the interest of national homogeneity. The Greco-Turkish population exchange was the largest such organized refugee movement in history to that point and a model that the Nazis and others would point to later for displacing peoples in Eastern Europe, the Middle East and India.
It is ironic, then, that Greece was in the vanguard of resistance to the Nazis, too. In the winter of 1940-41, it was the first country to fight back effectively against the Axis powers, humiliating Mussolini in the Greco-Italian war while the rest of Europe cheered. And many cheered again a few months later when a young left-wing resistance fighter named Manolis Glezos climbed the Acropolis one night with a friend and pulled down a swastika flag that the Germans had recently unfurled. (Almost 70 years later, Mr. Glezos would be tear-gassed by the Greek police while protesting the austerity program.) Ultimately, however, Greece succumbed to German occupation. Nazi rule brought with it political disintegration, mass starvation and, after liberation, the descent of the country into outright civil war between Communist and anti-Communist forces.
Only a few years after Hitler’s defeat, Greece found itself in the center of history again, as a front line in the cold war. In 1947, President Harry S. Truman used the intensifying civil war there to galvanize Congress behind the Truman Doctrine and his sweeping peacetime commitment of American resources to fight Communism and rebuild Europe. Suddenly elevated into a trans-Atlantic cause, Greece now stood for a very different Europe — one that had crippled itself by tearing itself apart, whose only path out of the destitution of the mid-1940s was as a junior partner with Washington. As the dollars poured in, American advisers sat in Athens telling Greek policy makers what to do and American napalm scorched the Greek mountains as the Communists were put to flight.
European political and economic integration was supposed to end the weakness and dependency of the divided continent, and here, too, Greece was an emblem of a new phase in its history. The fall of its military dictatorship in 1974 not only brought the country full membership in what would become the European Union; it also (along with the transitions in Spain and Portugal at the same time) prefigured the global democratization wave of the 1980s and ’90s, first in South America and Southeast Asia and then in Eastern Europe. And it gave the European Union the taste for enlargement and the ambition to turn itself from a small club of wealthy Western European states into a voice for the newly democratic continent as a whole, extending far to the south and east.
And now today, after the euphoria of the ’90s has faded and a new modesty sets in among the Europeans, it falls again to Greece to challenge the mandarins of the European Union and to ask what lies ahead for the continent. The European Union was supposed to shore up a fragmented Europe, to consolidate its democratic potential and to transform the continent into a force capable of competing on the global stage. It is perhaps fitting that one of Europe’s oldest and most democratic nation-states should be on the new front line, throwing all these achievements into question. For we are all small powers now, and once again Greece is in the forefront of the fight for the future.
Mark Mazower is a professor of history at Columbia University.

Independent.co.uk
Mark Mazower: A strategy for international insecurity

Washington's predicament is that it is not powerful enough to impose peace on its own terms

Thursday, 23 March 2006


The invasion of Iraq marked a diplomatic revolution. For the first time since Suez, a major power - and in this case the world's most powerful military state by a very large margin - deliberately launched a war outside its traditional sphere of influence without being threatened with imminent attack. The new US policy, which implied war might be more than merely a last resort in the face of imminent danger, flew in the face of prevailing international norms.


Once war had seemed a natural part of international life. But not for many decades past. Nazism, and two world wars, have left their mark. It was, after all, fascism's unabashed militarism (and not its racism) that so shocked the world. That is why the Nazi defendants at Nuremberg faced charges of conspiring to wage aggressive war, as if they were not statesmen but criminals ganging up on the civilised ways of a peace-loving world. Whatever may be the difference between conspiring to wage aggressive war and plotting a war of "pre-emption", it is not enough to hide the fact that the national security strategy of George W Bush takes us in a new and dangerous direction.

The image of the US has been so deeply tarnished that it will take years to recover. In addition, the sight of a rampaging rogue superpower has completely transformed the position of the UN as well. Badly regarded by the Bush administration, it has thereby acquired new virtues in everyone else's eyes.

Whose bidding does the UN exist to serve? Is its prestige bolstered or diminished by having turned - in the eyes of many of its members - into the repository for an alternative, more consensual and far more desirable way of ordering the world's affairs than that posited by the Bush administration? These questions are symptomatic of the intense spotlight that now shines on that institution too.

Behind the war itself, there was little strategy but ideology aplenty. The neo-conservatives appear to have believed - and it was more an article of faith than an analysis - that toppling Saddam would automatically democratise first Iraq and then the rest of the Middle East, and that this process would facilitate a peace settlement between Israel and her Arab neighbours.

The fallacies are now self-evident, but to bring out the truly lethal consequences, we might compare the situation in the Middle East at present with that in eastern Europe. Both are zones where, after 1918, older empires collapsed and were succeeded by newly-minted nation-states. And in both, this territorial settlement was vulnerable because these nation-states did not really exist except in the wishful mind of their sponsors. Interwar Czechoslovakia, Poland and Yugoslavia were not so different in that respect from Mandatory Iraq; they were all patchworks, with substantial minority populations.

Yet nearly a century later, how differently they have turned out. In eastern Europe, ethnic cleansing wiped out many minorities, while the bitter experience of the Second World War made people aware of the fragility of regional peace. Pan-European political and legal frameworks stabilised borders and inhibited changes to them by force. Relations amongst once hostile neighbours dramatically improved.

The transition to democracy after 1989 was mostly smooth. Czechs and Slovaks divorced quietly. Even the break-up of Yugoslavia failed to trigger off a wider conflict. Everyone felt they had too much to lose and today, eastern Europe's problems are chiefly those of economic enlargement.

In the Middle East, things took another path. Right at the outset, Woodrow Wilson brought independence to Slavs but denied it to Arabs; instead, colonial rule by Europeans replaced that of the Ottomans. The main consequence of the Second World War was not the shock of experiencing total war but the creation of Israel, which destabilised the region still further. And whereas Eastern Europe fell under Soviet hegemony and thus avoided becoming a plaything of the superpowers during the Cold War, in the Middle East the American-Soviet antagonism ran through the region, as each power wrestled with the other through its proxies.

External interventions and the conflict with Israel militarised politics and undermined democracy. Even before 2003, therefore, the Middle East state system had travelled in the opposite direction to that taken by eastern Europe. But it took the invasion of Iraq to reveal how easily it could all unravel.

The EU has - for obvious reasons - not played the same kind of stabilising role in the Arab world that it has in eastern Europe. There is no carrot of membership (except possibly for Turkey), and thus no European incentive to democratise. Rather, democratisation has been introduced by the Bush administration, and rendered suspect because of this.

When one looks back to the days of the Eisenhower administration, one sees how far the US has moved from playing the role of honest broker in the Israel-Palestine conflict. Yet Washington's predicament is that while it can no longer act as an effective intermediary, neither is it powerful enough to impose peace on its own terms.

Can the European Union do more to make a difference? Yes, if it recognises how far its own security now depends upon calm beyond its borders. For decades the EU devoted itself to tackling the chief 19th-century threat to the continent - the Franco-German antagonism. This it did so successfully that the problem no longer exists. The task for a new generation of EU leaders is to show what their very considerable soft economic power can do to project an alternative route to peace.

The writer is a Professor of History at Columbia University, New York

Saturday, June 26, 2010

Martin Luther King. I have a Dream

delivered 28 August 1963, at the Lincoln Memorial, Washington D.C.
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."2
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
                Free at last! Free at last!
                Thank God Almighty, we are free at last!3