Purify And Destroy

How can we comprehend the sociopolitical processes that give rise to extreme violence, ethnic cleansing, or genocide? A major breakthrough in comparative analysis, Purify and Destroy demonstrates that it is indeed possible to compare the Holocaust, the Rwandan genocide, and ethnic cleansing in Bosnia-Herzegovina while respecting the specificities of each appalling phenomenon. Jacques Semelin achieves this, in part, by leading his readers through the three examples simultaneously, the unraveling of which sometimes converges but most often diverges. Semelin's method is multidisciplinary, relying not only on contemporary history but also on social psychology and political science. Based on the seminal distinction between massacre and genocide, Purify and Destroy identifies the main steps of a general process of destruction, both rational and irrational, born of what Semelin terms "delusional rationality." He describes a dynamic structural model with, at its core, the matrix of a social imaginaire that, responding to fears, resentments, and utopias, carves and recarves the social body by eliminating "the enemy." Semelin identifies the main stages that can lead to a genocidal process and explains how ordinary people can become perpetrators. He develops an intellectual framework to analyze the entire spectrum of mass violence, including terrorism, in the twentieth century and before. Strongly critical of today's political instrumentalization of the "genocide" notion, Semelin urges genocide research to stand back from legal and normative definitions and come of age as a discipline in its own right in the social sciences.

Between the French defeat in 1940 and liberation in 1944, the Nazis killed almost 80,000 of France's Jews, both French and foreign. Since that time, this tragedy has been well-documented. But there are other stories hidden within it-ones neglected by historians. In fact, 75% of France's Jews escaped the extermination, while 45% of the Jews of Belgium perished, and in the Netherlands only 20% survived. The Nazis were determined to destroy the Jews across Europe, and the Vichy regime collaborated in their deportation from France. So what is the meaning of this French exception? Jacques Semelin sheds light on this 'French enigma', painting a radically unfamiliar view of occupied France. His is a rich, even-handed portrait of a complex and changing society, one where helping and informing on one's neighbours went hand in hand; and where small gestures of solidarity sat comfortably with anti-Semitism. Without shying away from the horror of the Holocaust's crimes, this seminal work adds a fresh perspective to our history of the Second World War.

Based on three absorbing case studies& —the Armenian genocide, the Holocaust, and the slaughter of the Tutsi in Rwanda& —this volume marks the first international, comparative, and multidisciplinary attempt to situate rescue as a research object. The result is an exceptionally rich and disturbing volume that reveals an essential historical truth: while it might be impossible to isolate the factors that turn an individual into a rescuer, informal underground networks, however fragile, inevitably form the moment genocides appears. Compiled by three leaders in genocide studies, this collection features thirty contributors from eleven countries to map the characteristics of a phenomenon that follows genocide.

Mirrors of Destruction examines the relationship between total war, state-organized genocide, and the emergence of modern identity. Here, Omer Bartov demonstrates that in the twentieth century there have been intimate links between military conflict, mass murder of civilian populations, and the definition and categorization of groups and individuals. These connections were most clearly manifested in the Holocaust, as the Nazis attempted to exterminate European Jewry under cover of a brutal war and with the stated goal of creating a racially pure Aryan population and Germanic empire. The Holocaust, however, can only be understood within the context of the century's predilection for applying massive and systematic methods of destruction to resolve conflicts over identity. To provide the context for the "Final Solution," Bartov examines the changing relationships between Jews and non-Jews in France and Germany from the outbreak of World War I to the present. Rather than presenting a comprehensive history, or a narrative from a single perspective, Bartov views the past century through four interrelated prisms. He begins with an analysis of the glorification of war and violence, from its modern birth in the trenches of World War I to its horrifying culmination in the presentation of genocide by the SS as a glorious undertaking. He then examines the pacifist reaction in interwar France to show how it contributed to a climate of collaboration with dictatorship and mass murder. The book goes on to argue that much of the discourse on identity throughout the century has had to do with identifying and eliminating society's "elusive enemies" or "enemies from within." Bartov concludes with an investigation of modern apocalyptic visions, showing how they have both encouraged mass destructions and opened a way for the reconstruction of individual and collective identifies after a catastrophe. Written with verve, Mirrors of Destruction is rich in interpretations and theoretical tools and provides a new framework for understanding a central trait of modern history.

Qigong a regimen of body, breath, and mental training exercises was one of the most widespread cultural and religious movements of late-twentieth-century urban China. The practice was promoted by senior Communist Party leaders as a uniquely Chinese healing tradition and as a harbinger of a new scientific revolution, yet the movement's mass popularity and the almost religious devotion of its followers led to its ruthless suppression. In this absorbing and revealing book, David A. Palmer relies on a combination of historical, anthropological, and sociological perspectives to describe the spread of the qigong craze and its reflection of key trends that have shaped China since 1949, including the search for a national identity and an emphasis on the absolute authority of science. Qigong offered the promise of an all-powerful technology of the body rooted in the mysteries of Chinese culture. However, after 1995 the scientific underpinnings of qigong came under attack, its leaders were denounced as charlatans, and its networks of followers, notably Falungong, were suppressed as "evil cults." According to Palmer, the success of the movement proves that a hugely important religious dimension not only survived under the CCP but was actively fostered, if not created, by high-ranking party members. Tracing the complex relationships among the masters, officials, scientists, practitioners, and ideologues involved in qigong, Palmer opens a fascinating window on the transformation of Chinese tradition as it evolved along with the Chinese state. As he brilliantly demonstrates, the rise and collapse of the qigong movement is key to understanding the politics and culture of post-Mao society.

The Killing Trap offers a comparative analysis of the genocides, politicides and ethnic cleansings of the twentieth century, which are estimated to have cost upwards of forty million lives. The book seeks to understand both the occurrence and magnitude of genocide, based on the conviction that such comparative analysis may contribute towards prevention of genocide in the future. Manus Midlarsky compares socio-economic circumstances and international contexts and includes in his analysis the Jews of Europe, Armenians in the Ottoman Empire, Tutsi in Rwanda, black Africans in Darfur, Cambodians, Bosnians, and the victims of conflict in Ireland. The occurrence of genocide is explained by means of a framework that gives equal emphasis to the non-occurrence of genocide, a critical element not found in other comparisons, and victims are given a prominence equal to that of perpetrators in understanding the magnitude of genocide.

In April-May 1994, 800,000 Rwandan Tutsis were massacred by their Hutu fellow citizens--about 10,000 a day, mostly being hacked to death by machete. In Machete Season, the veteran foreign correspondent Jean Hatzfeld reports on the results of his interviews with nine of the Hutu killers. They were all friends who came from a single region where they helped to kill 50,000 out of their 59,000 Tutsi neighbors, and all of them are now in prison, some awaiting execution. It is usually presumed that killers will not tell the truth about their brutal actions, but Hatzfeld elicited extraordinary testimony from these men about the genocide they had perpetrated. He rightly sees that their account raises as many questions as it answers. Adabert, Alphonse, Ignace, and the others (most of them farmers) told Hatzfeld how the work was given to them, what they thought about it, how they did it, and what their responses were to the bloodbath. "Killing is easier than farming," one says. "I got into it, no problem," says another. Each describes what it was like the first time he killed someone, what he felt like when he killed a mother and child, how he reacted when he killed a cordial acquaintance, how 'cutting' a person with a machete differed from 'cutting' a calf or a sugarcane. And they had plenty of time to tell Hatzfeld, too, about whether and why they had reconsidered their motives, their moral responsibility, their guilt, remorse, or indifference to the crimes. Hatzfeld's meditation on the banal, horrific testimony of the genocidaires and what it means is lucid, humane, and wise: he relates the Rwanda horror to war crimes and to other genocidal episodes in human history. Especially since the Holocaust, it has been conventional to presume that only depraved and monstrous evil incarnate could perpetrate such crimes, but it may be, he suggests, that such actions are within the realm of ordinary human conduct. To read this disturbing, enlightening and very brave book is to consider in a new light the foundation of human morality and ethics.

This book offers a novel and productive explanation of why 'ordinary' people can be moved to engage in destructive mass violence (or terrorism and the abuse of rights), often in large numbers and in unexpected ways. Its argument is that narratives of insecurity (powerful horror stories people tell and believe about their world and others) can easily make extreme acts appear acceptable, even necessary and heroic. As in action or horror movies, the script dictates how the 'hero' acts. The book provides theoretical justifications for this analysis, building on earlier studies but going beyond them in what amount to a breakthrough in mapping the context of mass violence. It backs its argument with a large number of case studies covering four continents, written by prominent scholars from the relevant countries or with deep knowledge of them. A substantial introduction by the UN's Special Advisor on the Prevention of Genocide demonstrates the policy relevance of this path-breaking work.