Genocide in the Carpathians presents the history of Subcarpathian Rus'; a multiethnic and multireligious borderland in the heart of Europe. This society of Carpatho-Ruthenians; Jews; Magyars; and Roma disintegrated under pressure of state building in interwar Czechoslovakia and; during World War II; from the onslaught of the Hungarian occupation. Charges of "foreignness" and disloyalty to the Hungarian state linked antisemitism to xenophobia and national security anxieties. Genocide unfolded as a Hungarian policy; and Hungarian authorities committed mass robbery; deportations; and killings against all non-Magyar groups in their efforts to recast the region as part of an ethnonational "Greater Hungary." In considering the events that preceded the German invasion of Hungary in March 1944; this book reorients our view of the Holocaust not simply as a German drive for continent-wide genocide; but as a truly international campaign of mass murder; related to violence against non-Jews unleashed by projects of state and nation building. Focusing on both state and society; Raz Segal shows how Hungary's genocidal attack on Subcarpathian Rus' obliterated not only tens of thousands of lives but also a diverse society and way of life that today; from the vantage point of our world of nation-states; we find difficult to imagine.
#2669784 in Books Stanford University Press 2004-02Original language:EnglishPDF # 1 9.00 x .60 x 6.00l; .85 #File Name: 0804749817288 pages
Review
0 of 0 people found the following review helpful. In Pursuit of ConvivialityBy A. J.Freedom and Orthodoxy provides a concise and incisive critique of post-Andalusian history that reveals the brutal and exploitative relations that were generated between Western colonialist powers and their non-Western counterparts. Those readers that are familiar with Eric Wolf's masterful Europe and the People without History will find many intersecting threads with Professor Majid's stunning book. I believe that what separates Majid's book from Wolf's (besides length) is more attention to and development of super-structural or ideological factors that contributed to the ascendance of the West.Majid's starting point is the polymorphic nature of cultural relations that characterized much of Andalusian Spain prior to 1492. Despite a certain degree of tensions between Christians; Jews; and Muslims during this period; "Jews and Christians were able to develop their own arts and philosophies - and thus strengthen their own distinct identities - from within this flexible cultural mix." (22) The defeat of the last Islamic kingdom in Spain in 1492 marked the beginning of a tremendous shift in power between the Christian cultures in the West (primarily Spain and England) and other cultures and religions to the east and to the New World. It is no accident that Columbus embarked on his journey in 1492 and that it was funded by Spain. Now; of course; we know that Columbus sailed the wrong direction; but what he found when he `discovered' the new continent was an opportunity; not just to exploit new sources of wealth; but also to Christianize newly discovered `Muslims'. Majid develops a similarity matrix which demonstrates that the natives of the Western hemisphere were equated in the minds of the conquerors with the Muslims; Arabs; and Indians to the East. Majid argues that an `Other' was created. It was mandated that this `Other' convert to Christianity or else be subject to various punishments and justifiable exploitation. The double-bind inherent in the situation was that these people could never live up to the standards set for them because of races; languages; customs; and other cultural forms of being in the world. Professor Majid details the cruelty; stupidity; and injustice that these `Others' were dealt with that makes the atrocities even more appalling to the sensibilities of relatively rational people today. In chapter three; Majid discusses the experience of the Native Americans at the hands of (primarily) English settlers in North America. This story is equally savage; but the mechanism of oppression shifts from one that is primarily based on religion in the case of the Spanish conquerors to one that is primarily based on the secular principles of economic theory of capitalism practiced by the English colonialists. Majid brings out into clear relief the contradictions in the writings of the founding fathers about the pursuit of liberty and the equality of men and the actual practices of the colonialist settlers. One gets the sense that he would like to hold us to our word.The question that Majid poses early in the book and which haunts the analysis from start to finish is whether this scenario could have been different or; alternatively; since the time for that is past; whether different cultures with their various religions and political and social organizations could co-exist in peace today. He sees the main problem as the universalizing of a given ideational system that excludes and demonizes alternative cultures and religions. This condition; in combination with the power to exercise dominion over the `Other'; leads; well; to domination. The book is primarily historical in analytical approach: Todorov's The Conquest of America; Barbara Fuchs' Mimesis and Empire; and Eric Hobsbawm's `Age of ....' quartet are among frequently utilized sources. One incisive analytical source; which was not translated into English at the time; is Sophie Bessis' Western Supremacy: the Triumph of an Idea. Majid orchestrates his analysis with the help of these and other sources; many from the time of the conquests. Some of these texts show the deeply divided attitudes amongst the members of the oppressing parties. For example; The Devastation of the Indies by de Las Casas shows that some Spaniards were strongly opposed to the conquest of Latin America. Franciscan monks; such as de Sahagun; who studied the exploited cultures at length and up close; also expressed support for multi-cultural poly-vocality. These authors were condemned by the Spanish authorities; as Talavera had been; for supporting the independence of Moorish customs. The Reconquista; which stipulated that alien lands should be taken under Christian domain; laid down the law on such matters. In regard to the natives of North America; Majid utilizes the novels of several modern Native American authors; including Silko's Almanac of the Dead and Momaday's House Made of Dawn; which paint fascinating portraits of Native American life in the aftermath of the colonialist siege. Chief Sitting Bull; famous for having General Custer killed at the Little Big Horn; put it simply: "The love of money is a disease among them." (123)It is difficult to convey the devastating power of Majid's lucid and cogent analysis. So one is almost surprised to discover that he thinks things could be otherwise. He attempts to outline some possible steps in that direction in the last chapter; which is entitled; Provincialisms Now. (I take it that he intends that title to imply opposition to `Apocalypse Now' - which he; in my opinion; rightly believes to be the alternative. The architects of the American Revolution are amongst the principal guides he offers to follow here. Other guides include Terry Eagleton; Isaiah Berlin; and John Gray; whose book; The Two Faces of Liberalism; calls for an end for the homogenizing influences of globalization; the creation of a one size fits all universal ur-culture. The question is what can we do to facilitate the generation; acceptance; and even celebration of cultural differences?I think if one were to look around; we can see examples of both homogenizing and heterogenizing processes. I can get food items at the grocery store from other lands that I never even knew existed before a few years ago. There are also shows on TV and internet sources that will help me figure out what to do with these items in the kitchen. On the other hand; why do Volvos; BMWs; Hondas; Chevys; and Fords - one can identify a number of makes from each of these models; just to name a few - all look alike? I think we know the answer. The internet itself seems to be a prime example of contradictory forces. While I was reading Majid's book; I was also reading another by the neuroscientist Rodolfo Llinas; I of the Vortex. In the last chapter of that book; Llinas asks whether there could be such a thing as a collective mind. He asks whether the internet is that collective mind. He says no; not yet; but he's worried that someday it might be. In other words; `collective mind' might not be a good thing. He fondly remembers when traveling as a youngster how he "loved to see the richness of differences in cultures; beliefs; and viewpoints". (Llinas 257) He goes on to say that this doesn't seem to be the case so much today. Children in different parts of the world increasingly desire the same products (as per my automobile example above.) Llinas expresses anxiety over the possibility that the internet will lead to the homogenization of thought which will lead toward an inability to discern individual identity and possibly to the homogenization of society. He describes some facts of brain dynamics that lend themselves to tendencies to develop homogeneous preferences. Being a biologist; Llinas understands the value of diversity; since this is what evolution depends upon. He sees a species threatening danger lurking here. On the other hand; a friend of mine that is an ecologist and who is deeply involved in the study of environmental issues and the remediation of environmental ills; is encouraged by the fact that protest movements spring up spontaneously without leadership from above and that this makes it difficult to identify and contain such movements. The question then is whether the internet is the newest version of Hobbes' Leviathan or a many-headed gorgon?Anyway; Anwar Majid's book; though it takes us on a journey that begins with historical events that date to 1492; is a book that is relevant to the type of world that we will create for ourselves in the future. Provincialisms now; or sooner rather than too late; might be a useful option to consider.0 of 0 people found the following review helpful. Four StarsBy gld_9A creative historical; comparative; and conceptual assessment of Islam and modernity.
