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Politics of the past: the use and abuse of history - Socialists ...

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The present danger: consent between<br />

<strong>history</strong> <strong>and</strong> politics<br />

Bearing in mind <strong>the</strong> historical legacy <strong>of</strong> <strong>the</strong> twentieth century, we<br />

should be aware <strong>of</strong> <strong>the</strong> danger that historiography might once again<br />

be overwhelmed by politics. History does not just repeat itself. The<br />

most important danger today is not <strong>the</strong> well known conflict between<br />

<strong>history</strong> <strong>and</strong> politics, but a structural <strong>and</strong> institutionalised consensus.<br />

The generation <strong>of</strong> historians to which I belong has successfully<br />

fought against secrecy <strong>and</strong> <strong>the</strong> dismissal <strong>of</strong> <strong>the</strong> Nazi <strong>past</strong>, as well<br />

as against a nationalist ideology that sought to suppress <strong>the</strong> remembrance<br />

<strong>of</strong> political guilt for <strong>the</strong> Holocaust as a national shame.<br />

The remarkable International Stockholm Forum on <strong>the</strong> Holocaust<br />

held in January 2000 with participants from 45 countries, including<br />

numerous heads <strong>of</strong> government, demonstrated that our common<br />

historical culture has moved from one <strong>of</strong> pride <strong>and</strong> national continuity,<br />

to a remembrance culture <strong>of</strong> shame, <strong>of</strong> learning, <strong>of</strong> distance<br />

to super historical values <strong>of</strong> state <strong>and</strong> nation.<br />

Contrasting a mimetic <strong>and</strong> a cathartic approach to historical culture,<br />

we find <strong>the</strong> most important cultural border line between those who<br />

claim to be Europeans <strong>and</strong> those who are not Europeans. That is<br />

<strong>the</strong> source <strong>of</strong> criticism <strong>of</strong> Putin’s view that <strong>the</strong> task <strong>of</strong> historians is<br />

to encourage Russian pride <strong>and</strong> Russian identity, <strong>and</strong> why many<br />

consider <strong>the</strong> question <strong>of</strong> <strong>the</strong> Armenian genocide as a benchmark for<br />

Turkish membership <strong>of</strong> <strong>the</strong> European Union. It is not a question <strong>of</strong><br />

merging politics <strong>and</strong> <strong>history</strong> – Turkish politicians who compare <strong>the</strong><br />

recently abolished law that <strong>the</strong>y believe stood for so long to safeguard<br />

Turkish national honour with <strong>the</strong> French law against genocide<br />

denial argue from a strong position. It is not <strong>the</strong> alliance<br />

between politics <strong>and</strong> <strong>history</strong> that makes up for <strong>the</strong> difference, but<br />

<strong>the</strong> underlying paradigm <strong>of</strong> remembrance: heroicising versus victimisation,<br />

belief in continuity or discontinuity <strong>of</strong> <strong>history</strong>, identification<br />

with national <strong>and</strong> imperial traditions or identification with<br />

overcoming those traditions. They are <strong>the</strong> dividing lines that determine<br />

<strong>the</strong> poles <strong>of</strong> tension, <strong>the</strong> camps, <strong>and</strong> <strong>the</strong> contradictions within<br />

historical awareness between <strong>the</strong> West <strong>and</strong> East <strong>of</strong> our present<br />

mental map.<br />

101 Martin Sabrow

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