Our symposium on Benjamin Meiches’s The Politics of Annihilation: A Genealogy of Genocide (University of Minnesota Press, 2019) concludes with the author’s response to the participants. You can find all the previous entries listed here.
As I read each of the pieces in this symposium, I felt a sense of deep gratitude. While scholars regularly discuss issues with one another, it is truly rare that our research becomes the subject of such serious, thorough engagement. Each of the contributors to the symposium made insightful comments, showcased their critical acumen, and read The Politics of Annihilation with agonistic respect. Each commentary gave me new insight into the work. Indeed, a friend of mine in Disability Studies maintains that you only know what a book is about after you finish writing it. To the contrary, I think you only know what a book is about after you hear what it has done (or not done) for others. In that sense, these contributions have given me some of the first insights into what this text is actually about. So let me begin by extending a heartfelt thanks to Jelena, Alex, Jessica, and Myriam for their time, generous feedback and consideration. I also wish to thank Antoine Bousquet for both suggesting and organizing the symposium.
Jelena’s piece calls attention to the problem of linguistic policing and the danger of focusing on language rather than actual violence. She describes this as an international phenomenon by pointing to the ongoing debate in the United States about whether the Trump administration’s detention facilities are ‘concentration camps’ and to the classification of Srebrenica as the only ‘act of genocide’ in the context of the ICTY. Each case, Jelena contends, creates a distinct problem. On the one hand, the politicization of ‘concentration camps’ involves “gatekeeping of the use of certain historical terms and the prohibition of analogizing from past to today that is freezing political action.” Entrenched debate over terminology saps energy that could be used to dismantle these institutions of confinement and violence. On the other hand, language is important since it lays the groundwork for other types of denial and disavowal. At worst, historical designations may become the touchstone that legitimates contemporary political violence. The difficulty then is that focusing too much on language obscures material conditions, but, at the same time, ignoring discursive power risks the derealization of violence.
The third post in our series on Ben Meiches’s The Politics of Annihilation comes courtesy of Alexander D. Barder, Associate Professor of International Relations at Florida International University. His current research explores the relationships between nineteenth and twentieth century geopolitics, race and violence. He is the author of Empire Within: International Hierarchy and its Imperial Laboratories of Governance (Routledge, 2015) and (with François Debrix) Beyond Biopolitics: Theory, Horror and Violence in World Politics (Routledge, 2012).
There’s a curious moment in Kenneth Waltz’s Theory of International Politics. In Chapter Six, Waltz argues that the recurrence of violence does not, in and of itself, distinguish international from domestic politics. “The most destructive wars of the hundred years following the defeat of Napoleon took place,” Waltz writes, “not among states but within them.” As he continues, “Estimates of deaths in China’s Taiping Rebellion, which began in 1851 and lasted 13 years, range as high as 20 million. In the American Civil War some 600,000 people lost their lives. In more recent history, forced collectivization and Stalin’s purges eliminated five million Russians, and Hitler exterminated six million Jews.” To be sure, Waltz glosses over the fact that these examples actually reflect a combination of domestic and international factors. To simply situate them within the domestic realm is highly dubious historically.
What is interesting in Waltz’s gesture, however, is not only how a conceptualization of what the study of international relations is supposed to be essentially brackets the question of (genocidal) violence. What is also noteworthy is an amalgamation of violent events without necessarily discerning a specific genocidal event versus others. Benjamin Meiches’s text The Politics of Annihilation: A Genealogy of Genocide takes this head on by problematizing not only how we should understand genocide as a crucial subject of international relations but also in terms of the very conceptualization of genocide as a discrete and self-evident event. In a very compelling but deeply sobering book, Meiches forces us to reflect much more carefully about the very conceptual scaffolds that genocide studies has erected since Raphael Lemkin’s coinage of the term. Part One is a convincing refutation of what Meiches calls the “hegemonic understanding of genocide” (12). Meiches shows how this hegemonic understanding of genocide, which developed through a mixture of academic studies and policy/political initiatives takes for granted objective metrics to discern a genocidal event, reifies the attributes of what is a (victimized) group, takes for granted a notion of juridical intent and normalizes what genocidal violence is supposed to look like. This hegemonic understanding of genocide is problematic, for Meiches, because it “depoliticizes” and “normalizes” mass violence within a constricted epistemology: only certain kinds of violence then merit the categorization of genocide which provokes a hierarchy of claims and counterclaims about its usage. Indeed, in contesting the hegemonic understanding of violence and its conceptual edifice, Meiches shows how its depoliticization actually reflected a political development and commitment to bracket certain forms of violence versus others, expand state powers to militarily address mass atrocities and to create legal and political institutions which serve and continue to serve the interests of great powers.