Fredy Perlman - The Continuing Appeal of Nationalism (1984) // Ten Theses on the Proliferation of Egocrats

An excellent analysis by the late Fredy Perlman (1934-85) of the enduring appeal of nationalism to statist rulers of both left and right. First published in Fifth Estate (winter 1984) and also as a pamphlet by Black & Red.
"Once a nation was constituted, human beings who lived on the national territory but did not possess the national traits could be transformed into internal colonies, namely into sources of preliminary capital. Without preliminary capital, no nation could become a great nation, and nations that aspired to greatness but lacked adequate overseas colonies could resort to plundering, exterminating and expropriating those of their countrymen who did not possess the national traits."

The idea that an understanding of the genocide, that a memory of the holocausts, can only lead people to want to dismantle the system, is erroneous. The continuing appeal of nationalism suggests that the opposite is truer, namely that an understanding of genocide has led people to mobilize genocidal armies, that the memory of holocausts has led people to perpetrate holocausts. 
Nationalism was proclaimed dead several times during the present century:
* after the first world war, when the last empires of Europe, the Austrian and the Turkish, were broken up into self-determined nations, and no deprived nationalists remained, except the Zionists;
* after the Bolshevik coup d'etat, when it was said that the bourgeoisie's struggles for self-determination were henceforth superseded by struggles of workingmen, who had no country;
* after the military defeat of Fascist Italy and National Socialist Germany, when the genocidal corollaries of nationalism had been exhibited for all to see, when it was thought that nationalism as creed and as practice was permanently discredited.
Yet forty years after the military defeat of Fascists and National Socialists, we can see that nationalism did not only survive but was born again, underwent a revival. Nationalism has been revived not only by the so-called right, but also and primarily by the so- called left. After the national socialist war, nationalism ceased to be confined to conservatives, became the creed and practice of revolutionaries, and proved itself to be the only revolutionary creed that actually worked.
Leftist or revolutionary nationalists insist that their nationalism has nothing in common with the nationalism of fascists and national socialists, that theirs is a nationalism of the oppressed, that it offers personal as well as cultural liberation. The claims of the revolutionary nationalists have been broadcast to the world by the two oldest continuing hierarchic institutions surviving into our times: the Chinese State and, more recently, the Catholic Church. Currently nationalism is being touted as a strategy, science and theology of liberation, as a fulfilment of the Enlightenment's dictum that knowledge is power, as a proven answer to the question "What Is to be Done?"
To challenge these claims, and to see them in a context, I have to ask what nationalism is - not only the new revolutionary nationalism but also the old conservative one. I cannot start by defining the term, because nationalism is not a word with a static definition: it is a term that covers a sequence of different historical experiences. I'll start by giving a brief sketch of some of those experiences.
* * *
According to a common (and manipulable) misconception, imperialism is relatively recent, consists of the colonization of the entire world, and is the last stage of capitalism. This diagnosis points to a specific cure: nationalism is offered as the antidote to imperialism: wars of national liberation are said to break up the capitalist empire.
This diagnosis serves a purpose, but it does not describe any event or situation. We come closer to the truth when we stand this conception on its head and say that imperialism was the first stage of capitalism, that the world was subsequently colonized by nation-states, and that nationalism is the dominant, the current, and (hopefully) the last stage of capitalism. The facts of the case were not discovered yesterday; they are as familiar as the misconception that denies them.
It has been convenient, for various good reasons, to forget that, until recent centuries, the dominant powers of Eurasia were not nation-states but empires...
The Maoist model offers itself to security guards and students the world over as a tried and tested methodology of power, as a scientific strategy of national liberation. Generally known as Mao- Zedong-Thought(7), this science offers aspiring chairmen and cadres the prospect of unprecedented power over living beings, human activities and even thoughts. The pope and priests of the Catholic Church, with all their inquisitions and confessions, never had such power, not because they would have rejected it, but because they lacked the instruments made available by modern science and technology.
The liberation of the nation is the last stage in the elimination of parasites. Capitalism and already earlier cleared nature of parasites and reduced most of the rest of nature to raw materials for processing industries. Modern national socialism or social nationalism holds out the prospect of eliminating parasites from human society as well. The human parasites are usually sources of preliminary capital, but the capital is not always "material"; it can also be cultural or "spiritual". The ways, myths, poetry and music of the people are liquidated as a matter of course; some of the music and costumes of the former "folk culture" subsequently reappear, processed and packaged, as elements of the national spectacle, as decorations for the national accumulation drives; the ways and myths become raw materials for processing by one or several of the "human sciences". Even the useless resentment of workers toward their alienated wage labor is liquidated. When the nation is liberated, wage labor ceases to be an onerous burden and becomes a national obligation, to be carried out with joy. The inmates of a totally liberated nation read Orwell's 1984 as an anthropological study, a description of an earlier age.
It is no longer possible to satirize this state of affairs. Every satire risks becoming a bible for yet another national liberation front(8). Every satirist risks becoming the founder of a new religion, a Buddha, Zarathustra, Jesus, Muhammad or Marx. Every exposure of the ravages of the dominant system, every critique of the system's functioning, becomes fodder for the horses of liberators, welding materials for builders of armies. Mao-Zedong- Thought in its numerous versions and revisions is a total science as well as a total theology; it is social physics as well as cosmic metaphysics. The French Committee of National Health claimed to embody the general will of only the French nation. The revisions of Mao-Zedong-Thought claim to embody the general will of all the world's oppressed....
The idea that an understanding of the genocide, that a memory of the holocausts, can only lead people to want to dismantle the system, is erroneous. The continuing appeal of nationalism suggests that the opposite is truer, namely that an understanding of genocide has led people to mobilize genocidal armies, that the memory of holocausts has led people to perpetrate holocausts. The sensitive poets who remembered the loss, the researchers who documented it, have been like the pure scientists who discovered the structure of the atom. Applied scientists used the discovery to split the atom's nucleus, to produce weapons which can split every atom's nucleus; Nationalists used the poetry to split and fuse human populations, to mobilize genocidal armies, to perpetrate new holocausts.
The pure scientist, poets and researchers consider themselves innocent of the devastated countrysides and charred bodies. Are they innocent?
It seems to me that at least one of Marx's observations is true: every minute devoted to the capitalist production process, every thought contributed to the industrial system, further enlarges a power that is inimical to nature, to culture, to life. Applied science is not something alien; it is an integral part of the capitalist production process. Nationalism is not flown in from abroad. It is a product of the capitalist production process, like the chemical agents poisoning the lakes, air, animals and people, like the nuclear plants radioactivating micro-environments in preparation for the radioactivation of the macro-environment... 
Download PDF:
Ten Theses on the Proliferation of Egocrats
The Egocrat does not express his longing for community and communication in practice; he transforms it into a Thought. Armed with this Thought, he is still mute and powerless, but is no longer like everyone else: he is Conscious, he possesses the Idea. To confirm his difference, to make sure he's not deluding himself, he needs to be seen as different by others - those others who confirm that he is truly a possessor of the Thought .

The Egocrat finds "community" and "communication," not by smashing the elements of the spectacle in his reach, but by surrounding himself with like-minded individuals, other Egos, who reflect the Golden Thought to each other and confirm each other's validity as possessors of it. Chosen People. At this point the Thought, if it is to remain golden, must evermore remain the same: unsullied and uncompromised; criticism and revision are synonyms of betrayal, "Thus it can only exist as a polemic with reality. It refutes everything. It can survive only by freezing, by becoming increasingly totalitarian." (Camatte) Therefore, in order to continue to reflect and confirm the Thought, the individual must stop thinking.

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