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[Source: Hippy.com]

The word "genocide" is relatively new. It was coined by the jurist Raphael Lemkin between the two world wars. But the fact of genocide is as old as humanity. To this day there has been no society protected by its structure from committing that crime. Every case of genocide is a product of history and bears the stamp of the society which has given birth to it. The one we have before us for judgment is the act of the greatest capitalist power in the world today. It is as such that we must try to analyze it-in other words, as the simultaneous expression of the economic infrastructure of that power, its political objectives and the contradictions of its present situation.

In particular, We must try to understand the genocidal intent in the war which the American government is waging against Vietnam, for Article 2 of the 1948 Geneva Convention defines genocide on the basis of intent; the Convention was tacitly referring to memories which were still fresh. Hitler had pro claimed, it his deliberate intent to exterminate the Jews. He made genocide a political means and did not hide it. A Jew had to be put to death, whoever he was, not for having been caught carrying a weapon or for having joined a resistance movement, but simply because he was a Jew. The American government has avoided making such clear statements. It has even claimed that it was answering the call of its allies, the South Vietnamese, who had been attacked by the communists Is it possible for us, by studying the facts objectively, to dis cover implicit in them such a genocidal intention? And after such an investigation, can we say that the armed forces of the United States are killing Vietnamese in Vietnam for the simple reason that they are Vietnamese?

This is something which can only be established after an historical examination: the structure of war changes right along with the infrastructures of society. Between 1860 and the present day, the meaning and the objectives of military conflicts have changed profoundly, the final stage of this metamorphosis being precisely the "war of example" which the United States is waging in Vietnam.

In 1856, there was a convention for the protection of the property of neutrals; 1864, Geneva: protection for the wounded; 1899, 1907, The Hague: two conferences which at tempted to make rules for war. It is no accident that jurists and governments were multiplying their efforts to "humanize war" on the very eve of the two most frightful massacres that mankind has ever known. Vladimir Dedijer has shown very effectively in his study "On Military Conventions" that the capitalist societies during this same period were giving birth to the monster of total war in which they express their true nature. He attributes this phenomenon to the following:

1. The competition between industrial nations fighting for new markets produces a permanent antagonism which is ex pressed in ideology and in practice by what is known as "bourgeois nationalism."

2. The development of industry, which is the source of this hostility, provides the means of resolving it to the advantage of one of the competitors, through the production of more and more massively destructive weapons. The consequence of this development is that it becomes increasingly difficult to make any distinction between the front and behind the lines, between the civilian population and the soldiers.

3. At the same time, new military objectives-the factories arise near the towns. And even when they are not producing materiel directly for the armies, they maintain, at least to some extent, the economic strength of the country. It is precisely this strength that the enemy aims to destroy: this is at once the aim of war and the means to that end.

4. The consequence of this is that everyone is mobilized: the peasant fights at the front, the worker fights behind the lines, the peasant women take over for their husbands in the fields. This total struggle of nation against nation tends to make the worker a soldier too, since in the last analysis the power which is economically stronger is more likely to win.

5. The democratic facade of the bourgeois nations and the emancipation of the working class have led to the participation of the masses in politics. The masses have no control at all over government decisions, but the middle classes imagine that by voting they exercise some kind of remote control. Except in cases of defensive wars, the working classes are torn between their desire for peace and the nationalism which has been instilled in them. Thus war, seen in a new light and distorted by propaganda, becomes the ethical decision of the whole community. All the citizens of each warring nation (or almost all, after they have been manipulated) are the enemies of all those of the other country. War has become absolutely total.

6. These same societies, as they continue their technological expansion, continue to extend the scope of their competition by increasing communications. The famous "One World" of the Americans was already in existence by the end of the 19th century when Argentine wheat dealt a final blow to English agriculture. Total war is no longer only between all members of one national community and all those of another: it is also total because it will very likely set. the whole world up in flames.

Thus, war between the bourgeois nations-of which the 1914 war was the first example but which had threatened Europe since 1900-is not the "invention" of one man or one government, but simply a necessity for those who, since the beginning of the century, have sought to -extend politics by other means." The option is clear: either no war or that kind of total war. Our fathers fought that kind of war. And the governments who saw it coming, with neither the intelligence nor the courage to stop it, were wasting their time and the time of the jurists when they stupidly tried to "humanize" it.

Nevertheless, during the First World War a genocidal intent appeared only sporadically. As in previous centuries, the essential aim was to crush the military power of the enemy and only secondarily to ruin his economy. But even though there was no longer any clear distinction between civilians and soldiers, it was still only rarely (except for a few terrorist raids) that the civilian population was expressly made a target. Moreover, the belligerent nations (or at least those who were doing the fighting) were industrial powers. This made for a certain initial balance: against the possibility of any real extermination each side had its own deterrent force-namely the power of applying the law of - an eye for an eye.-- This explains why, in the midst of the carnage, a kind of prudence was maintained.

However, since 1830, throughout the last century and continuing to this very day, there have been countless acts of genocide whose causes are likewise to be found in the structure of capitalist societies. To export their products and their capital, the great powers, particularly England and France, set up colonial empires. The name "overseas possessions" given by the French to their conquests indicates clearly that they had been able to acquire them only by wars of aggression. The adversary was sough out in his own territory, in Africa and Asia, in the under- developed countries, and far from waging "total war" (which would have required an initial balance of forces), the colonial powers, because of their overwhelming superiority of firepower found it necessary to commit only an expeditionary force Victory was easy, at least in conventional military terms. But since this blatant aggression kindled the hatred of the civilian population, and since civilians were potentially rebels and soldiers, the colonial troops maintained their authority by terror-by perpetual massacre. These massacres were genocidal in character: they aimed at the destruction of "a part of an ethnic, national, or religious group" in order to terrorize the remainder and to wrench apart the indigenous society.

After the bloodbath of conquest in Algeria during the last century, the French imposed the Code Civil, with its middle-class conceptions of property and inheritance, on a tribal society where each community held land in common. Thus they systematically destroyed the economic infrastructure of the country, and tribes of peasants soon saw their lands fall into the hands of French speculators. Indeed, colonization is not a matter of mere conquest as was the German annexation of Alsace-Lorraine; it is by its very nature an act of cultural genocide. Colonization cannot take place without systematic- ally liquidating all the characteristics of the native society and simultaneously refusing to integrate the natives into the mother country and denying them access to its advantage Colonialism is, after all, an economic system: the colony sells its raw materials and agricultural products at a reduced price to the colonizing power. The latter, in return, sells its manufactured goods to the colony at world market prices. This curious system of trade is only possible if there is a colonial subproletariat which can be forced to work for starvation wages. For the subject people this inevitably means the extinction of their national character, culture, customs, sometimes even language. They live in their underworld of misery like dark phantoms ceaselessly reminded of their subhumanity.

However, their value as an almost unpaid labor force protects them, to a certain extent, against physical genocide. The Nuremberg Tribunal was still fresh in people's minds when the French massacred 45,000 Algerians at Setif, as an "example. But this sort of thing was so commonplace that no one even thought to condemn the French government in the, same terms as they did the Nazis.

But this "deliberate destruction of a part of a national group could not be carried out any more extensively without harming the interests of the French settlers. By exterminating the Su

proletariat, they would have exterminated themselves as settlers. This explains the contradictory attitude of these pieds-noirs during the Algerian war: they urged the Army to commit massacres, and more than one of them dreamed of total genocide. At the same time they attempted to compel the Algerians to "fraternize" with them. It is because France could neither liquidate the Algerian people nor integrate them with the French that it lost the Algerian war.

These observations enable us to understand how the structure of colonial wars underwent a transformation after the end of the Second World War. For it was at about this time that the colonial peoples, enlightened by that conflict and its impact on the "empires," and later by the victory of Mao Tse-tung, resolved to regain their national independence. The characteristics of the struggle were determined mined from the beginning: the colonialists had the superior in weapons, the indigenous population the advantage of numbers. Even in Algeria-a colony where there was settle ment as much as there was exploitation-the proportion of colons to natives was one to nine. During the two world wars many of the colonial peoples had been trained as soldiers and had become experienced fighters. However, the short supply and poor quality of their arms-at least in the beginning-kept the number of fighting units low. These objective conditions dictated their strategy, too: terrorism, ambushes, harassing the enemy, extreme mobility of the combat groups which had to strike unexpectedly and disappear at once. This was made possible only by the support of the entire population. Hence the famous symbiosis between the liberation forces and the masses of people: the former everywhere organizing agrarian reforms, political organs and education; the latter supporting, feeding and hiding the soldiers of the army of liberation, and replenishing its ranks with their sons.

It is no accident that people's war, with its principles, its strategy, its tactics and its theoreticians, appeared at the very moment that the industrial powers pushed total war to the ultimate by the industrial production of atomic fission. Nor is it any accident that it brought about the destruction of colonial. ism. The contradiction which led to the victory of the FLN in Algeria was characteristic of that time,; people's war sounded the death-knell of conventional warfare at exactly the same moment as the hydrogen bomb. Against partisans supported by the entire population, the colonial armies were helpless. They had only one way of escaping this demoralizing harassment which threatened to culminate in a Dien Bien Phu, and that was to "empty the sea of its water"-i.e. the civilian population. And, in fact, the colonial soldiers soon learned that their most redoubtable foes were the silent, stubborn peasants who, just one kilometer from the scene of the ambush which had wiped out a regiment, knew nothing, had seen nothing. And since it was the unity of an entire people which held the conventional army at bay, the only anti-guerrilla strategy which could work was the destruction of this people, in other words, of civilians, of women and children.

Torture and genocide: that was the answer of the colonial powers to the revolt of the subject peoples. And that answer, as we know, was worthless unless it was thorough and total. The populace-resolute, united by the politicized and fierce partisan army-was no longer to be cowed as in the good old days of colonialism, by an "admonitory" massacre which posed to serve "as an example." On the contrary, this only augmented the peoples hate. Thus it was no longer a question of intimidating the populace, but rather of physically liquidating it. And since that was not possible without concurrently liquidating the colonial economy and the whole colonial system, the settlers panicked, the colonial powers got tired of pouring men and money into an interminable conflict, the mass of the people in the mother country opposed the continuation of an inhuman war, and the colonies became

sovereign states.

There have been cases, however in which the genocidal response to people's war is not checked by infrastructural contradictions. Then total genocide emerges the absolute basis of an anti-guerrilla strategy. And under certain conditions it even emerges as the explicit objective-sought either immediately or by degrees. This is precisely what is happening in the Vietnam war. We are dealing here with a new stage in the development of imperialism, a stage usually called neo-colonialism bemuse it is characterized by aggression against a former colony which has already gained its independence, with the aim of subjugating it anew to colonial rule. With the beginning of independence, the neocolonialists take care to finance a putsch or coup d'etat so that the new heads of state do not represent the interests of the masses but those of a narrow privileged strata, and, consequently, of foreign capital.

Ngo Dinh Diem appeared-hand-picked, maintained and armed by the United States. He proclaimed his decision to reject the Geneva Agreements and to constitute the Vietnamese territory to the south of the Ruth parallel as an independent state. What followed was the necessary consequence of these premises: a police force and an army were created to hunt down people who had fought against the French, and who now felt thwarted of their victory, a sentiment which automatically marked them as enemies of the new regime. In short, it was the reign of terror which provoked a new uprising in the South and rekindled the people's war.

Did the United States ever imagine that Diem could nip the revolt in the bud? In any event, they lost no time in sending in experts and then troops, and then they were involved in the conflict up to their necks. And we find once again almost the same pattern of war as the one that Ho Chi Minh fought against the French, except that at first the American government declared that it was only sending its troops out of generosity, to fulfill its obligations to an ally.

That is the outward appearance. But looking deeper, these two successive wars are essentially different in character: the United States, unlike France, has no economic interests in Vietnam. American firms have made some investments, but not so much that they couldn't be sacrificed, if necessary, without troubling the American nation as a whole or really hurting the monopolies. Moreover, since the U.S. government is not waging the war for reasons of a directly economic nature, there is nothing to stop it from ending the war by the ultimate tactic -in other words, by genocide. This is not to say that there is proof that the U.S. does in fact envision genocide, but simply that nothing prevents the U.S. from envisaging it.

In fact, according to the Americans themselves, the conflict has two objectives. Just recently, Dean Rusk stated: "We are defending ourselves." It is no longer Diem, the ally whom the Americans are generously helping out: it is the United States itself which is in danger in Saigon. Obviously, this means that the first objective is a military one: to encircle Communist China. Therefore, the United States will not let Southeast Asia escape. It has put its men in power in Thailand, it controls two thirds of Laos and threatens to invade Cambodia. But these conquests will be hollow if it finds itself confronted by a free and unified Vietnam with 32 million inhabitants. That is why the military leaders like to talk in terms of "key positions." That is why Dean Rusk says, with unintentional humor, that the armed forces of the United States are fighting in Vietnam "in order to avoid a third world war." Either this phrase is meaningless, or else it must be taken to mean: "in order to win this third conflict." In short, the first objective is dictated by the necessity of establishing a Pacific line of defense, something which is necessary only in the context of the general policies of imperialism.

The second objective is an economic one. In October 1966, General Westmoreland defined it as follows: "We are fighting the war in Vietnam to show that guerrilla warfare does not pay." To show whom? The Vietnamese? That would be very surprising. Must so many human lives and so much money be wasted merely to teach a lesson to a nation of poor peasants thousands of miles from San Francisco? And, in particular, what need was there to attack them, provoke them into fighting and subsequently to go about crushing them, when the big American companies have only negligible interests in Vietnam? Westmoreland's statement, like Rusk's, has to be filled in. The Americans want to show others that guerrilla war does not pay: they want to show all the oppressed and exploited nations that might be tempted to shake off the American yoke by launching a people's war, at first against their own pseudogovernments, the compradors and the army, then against the U.S. "Special Forces," and finally against the GIs. In short, they want to show Latin America first of all, and more generally, all of the Third World. To Che Guevara who said, "We need several Vietnams," the American government answers, "They will all be crushed the way we are crushing the first."

In other words, this war has above all an admonitory value, as an example for three and perhaps four continents. (After all, Greece is a peasant nation too. A dictatorship has just been set up there; it is good to give the Greeks a warning: submit or face extermination.) This genocidal example is addressed to the whole of humanity. By means of this warning, six per cent of mankind hopes to succeed in controlling the other 94 per cent at a reasonably low cost in money and effort. Of course it would be preferable, for propaganda purposes, if the Vietnamese would submit before being exterminated. But it is not certain that the situation wouldn't be clearer if Vietnam were wiped off the map. Otherwise someone might think that Vietnam's submission had been attributable to some avoidable weakness. But if these peasants do not weaken for an instant, and if the price they pay for their heroism is inevitable death, the guerrillas of the future will be all the more discouraged.

At this point in our demonstration, three facts are established: (1) What the U.S. government wants is to have a base against China and to set an example. (2) The first objective can be achieved, without any difficulty (except, of course, for the resistance of the Vietnamese), by wiping out a whole people and imposing the Pax Americana on an uninhabited Vietnam. (3) To achieve the second, the U.S. must carry out, at least in part, this extermination.

The declarations of American statesmen are not as candid as Hitler's were in his day. But candor is not essential to us here. It is enough that the facts speak; the speeches which come with them are believed only by the American people. The rest of the world understands well enough: governments which are the friends of the United States keep silent; the others denounce this genocide. The Americans try to reply that these unproved accusations only show these governments' partiality. "In fact," the America. government says, "all we have ever done is to offer the Vietnamese, North and South, the option of ceasing their aggression or being crushed." It is scarcely necessary to mention that this offer is absurd, since it is the Americans who commit the aggression and consequently they are the only ones who can put an end to it. But this absurdity is not undeliberate: the Americans are ingeniously formulating, without appearing to do so, a demand which the Vietnamese cannot satisfy. They do offer an alternative: Declare you are beaten or we will bomb you back to the stone age. But the fact remains that the second term of this alternative is genocide. They have said: "genocide, yes, but conditional genocide." Is this juridically valid? Is it even conceivable?

If the proposition made any juridical sense at all, the U.S. government might narrowly escape the accusation of genocide. But the 1948 Convention leaves no such loopholes: an act of genocide, especially if it is carried out over a period of several years, is no less genocide for being blackmail. The perpetrator may declare he will stop if the victim gives in; this is still without any juridical doubt whatsoever - a genocide. And this is all the more true when, as is the case here, a good part of the group has been annihilated to force the rest to give in.

But let us look at this more closely and examine the nature of the two terms of the alternative. In the South, the choice is the following: villages burned, the populace subjected to massive bombing, livestock shot, vegetation destroyed by defoliants, crops ruined by toxic aerosols, and everywhere indiscriminate shooting, murder, rape and looting. This is genocide in the strictest sense: massive extermination. The other option: what is it? What are the Vietnamese people supposed to do to escape this horrible death? Join the armed forces of Saigon or be enclosed in strategic or today's "New Life" hamlets, two names for the same concentration camps?

We know about these camps from numerous witnesses. They are fenced in by barbed wire. Even the most elementary needs are denied: there is malnutrition and a total lack of hygiene. The prisoners are heaped together in small tents or sheds. The social structure is destroyed. Husbands are separated from their wives, mothers from their children; family life, so important to the Vietnamese, no longer exists. As families are split up, the birth rate falls; any possibility of religious or cultural life is suppressed; even work-the work which might permit people to maintain themselves and their families-is refused them. These unfortunate people are not even slaves (slavery did not prevent the Negroes in the United States from developing a rich culture); they are reduced to a living heap of vegetable existence. When, sometimes, a fragmented family group is freed-children with an elder sister or a young mother -it goes to swell the ranks of the subproletariat in the big cities; the elder sister or the mother, with no job and mouths to feed reaches the last stage of her degradation in prostituting herself to the GIs.

The camps I describe are but another kind of genocide, equally condemned by the 1948 Convention:

"Causing serious bodily or mental harm to members of the group.

"Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part.

"Imposing measures intended to prevent births within the group.

"Forcibly transferring children of the group to another group.

In other words, it is not true that the choice is between death or submission. For submission, in those circumstances, is submission to genocide. Let us say that a choice must be made between a violent and immediate death and a slow death from mental and physical degradation. Or, if you prefer, there is no choice at all.

Is it any different for the North?

One choice is extermination. Not just the daily risk of death, but the systematic destruction of the economic base of the country: from the dikes to the factories, nothing will be left standing. Deliberate attacks against civilians and, in particular, the rural population. Systematic destruction of hospitals, schools and places of worship. An all-out campaign to destroy-the achievements of 20 years of socialism. The purpose may be only to intimidate the populace. But this can only be achieved by the daily extermination of an ever larger part of the group. So this intimidation itself in its psycho-social consequence is a genocide. Among the children in particular it must be engendering psychological disorders which will for years, if not permanently, "cause serious ... mental harm."

The other choice is capitulation. This means that the North Vietnamese must declare themselves ready to stand by and watch while their country is divided and the Americans impose a direct or indirect dictatorship on their compatriots, in fact on members of their own families from whom the war has separated them. And would this intolerable humiliation bring in end to the war? This is far from certain. The National liberation Front and the Democratic Republic of Vietnam, although fraternally united, have different strategies and tactics because their war situations are different. If the NLF continued the struggle, American bombs would go on blasting the DRV whether it capitulated or not.

If the war were to cease, the United States-according to official statements-would feel very generously inclined to help in the reconstruction of the DRV, and we know exactly what this means. It means that the United States would destroy, through private investments and conditional loans, the whole economic base of socialism. And this too is genocide. They would be splitting a sovereign country in half, occupying one of the halves by a reign of terror and keeping the other half under control by economic pressure. The "national group" Vietnam would not be physically eliminated, yet it would no longer exist. Economically, politically and culturally it would be suppressed.

In the North as in the South, the choice is only between two types of liquidation: collective death or dismemberment. The American government has had ample opportunity to test the resistance of the NLF and the DRV: by now it knows that only total destruction will be effective. The Front is stronger than ever; North Vietnam is unshakable. For this very reason, the calculated extermination of the Vietnamese people cannot really be intended to make them capitulate. The Americans offer them a paix des braves knowing full well that they will not accept it. And this phony alternative hides the true goal of imperialism, which is to reach, step by step, the highest stage of escalation-total genocide.

Of course, the United States government could have tried to reach this stage in one jump and wipe out Vietnam in a Blitzkrieg against the whole country. But this extermination &at required setting up complicated installations-for instance, creating and maintaining air bases in Thailand which would shorten the bombing runs by 3000 miles.

Meanwhile, the major purpose of "escalation" was, and still is, to prepare international opinion for genocide. From this point of view, Americans have succeeded only too well. The repeated and systematic bombings of populated areas of Haiphong and Hanoi, which two years ago would have raised violent protests in Europe, occur today in a climate of general indifference resulting perhaps more from catatonia than from apathy. The tactic has borne its fruit: public opinion now sees escalation as a slowly and continuously increasing pressure to bargain, while in reality it is the preparation of minds for the final genocide. Is such a genocide possible? No. But that is due to the Vietnamese and the Vietnamese alone; to their courage, and to the remarkable efficiency of their organization. As for the United States government, it cannot be absolved of its crime just because its victim has enough intelligence and enough heroism to limit its effects.

We may conclude that in the face of a people's war (the characteristic product of our times, the answer to imperialism and the demand for sovereignty of a people conscious of its unity) there are two possible responses: either the aggressor withdraws, he acknowledges that a whole nation confronts him, and he makes peace; or else he recognizes the inefficacy of conventional strategy, and, if he can do so without jeopardizing his interests, he resorts to extermination pure and simple. There is no third alternative, but making peace is still at least possible.

But as the armed forces of the U.S.A. entrench themselves firmly in Vietnam, as they intensify the bombing and the massacres, as they try to bring Laos under their control, as they plan the invasion of Cambodia, them is less and less doubt that the government of the United States, despite its hypocritical denials, has chosen genocide.

The genocidal intent is implicit in the facts. It is necessarily premeditated. Perhaps in bygone times, in the midst of tribal wars, acts of genocide were perpetrated on the spur of the moment in fits of passion. But the anti-guerrilla genocide which our times have produced requires organization, military bases, a structure of accomplices, budget appropriations. Therefore, its authors must meditate and plan out their act. Does this mean that they are thoroughly conscious of their intentions? It is impossible to decide. We would have to plumb the depths of their consciences-and the Puritan bad faith of Americans works wonders.

There are probably people in the State Department who have become so used to fooling themselves that they still think they are working for the good of the Vietnamese people. However, we may only surmise that there are fewer and fewer of these hypocritical innocents after the recent statements of their spokesmen: "We are defending ourselves; even if the Saigon government begged us, we would not leave Vietnam, etc., etc." At any rate, we don't have to concern ourselves with this psychological hide-and-seek. The truth is apparent on the battlefield in the racism of the American soldiers.

This racism-anti-black, anti-Asiatic, anti-Mexican-is a basic American attitude with deep historical roots and which existed, latently and overtly, well before the Vietnamese conflict. One proof of this is that the United States government refused to ratify the Genocide Convention. This doesn't mean that in 1948 the U.S. intended to exterminate a people; what it does mean-according to the statements of the U.S. Senate is that the Convention would conflict with the laws of several states; in other words, the current policymakers enjoy a free hand in Vietnam because their predecessors catered to the anti-black racism of Southern whites. In any case, since 1966, the racism of Yankee soldiers, from Saigon to the 17th parallel, has become more and more marked. Young American men use torture (even including the "field telephone treatment"), they shoot unarmed women for nothing more than target practice, they kick wounded Vietnamese in the genitals, they cut ears off dead men to take home for trophies. Officers are the worst: a general boasted of hunting "VCs" from his helicopter and gunning them down in the rice paddies. Obviously, these were not NLF soldiers who knew how to defend themselves; they were peasants tending their rice. In the confused minds of the American soldiers, "Viet Cong" and "Vietnamese', tend increasingly to blend into one another. They often say themselves, "The only good Vietnamese is a dead Vietnamese," or what amounts to the same thing, "A dead Vietnamese is a Viet Cong."

For example: south of the 17th parallel, peasants prepare to harvest their rice. American soldiers arrive on the scene, set fire to their houses and want to transfer them to a strategic hamlet. The peasants protest. What else can they do, barehanded against these Martians? They say. "The quality of the rice is good; we want to may to cat our rice." Nothing more. But this is enough to irritate the young Yankees: "It's the Viet Cong who put that into your head; they are the ones who have taught you to resist." These soldiers are so misled that they take the feeble protests which their own violence has aroused for "subversive" resistance. At the outset, they were probably disappointed: they came to save Vietnam from "communist aggressors." But they soon had to realize that the Vietnamese did not want them. Their attractive role as liberators changed to that of occupation troops. For the soldiers it was the first glimmering of consciousness: "We are unwanted, we have no business here." But they go no further. They simply tell themselves that a Vietnamese is by definition suspect.

And from the neocolonialists' point of view, this is true. They vaguely understand that in a people's war, civilians are the only visible enemies. Their frustration turns to hatred of the Vietnamese; racism takes it from there. The soldiers discover with a savage joy that they are there to kill the Vietnamese they had been pretending to save. All of them are potential communists, as proved by the fact that they hate Americans.

Now we can recognize in those dark and misled souls the truth of the Vietnam war: it meets all of Hitler's specifications. Hitler killed the Jews because they were Jews. The armed forces of the United States torture and kill men, women and children in Vietnam merely because they are Vietnamese. Whatever lies or euphemisms the government may think up, the spirit of genocide is in the minds of the soldiers. This is their way of living out the genocidal situation into which their government has thrown them. As Peter Martinson, a 23-year-old student who had "interrogated" prisoners for ten months and could scarcely live with his memories, said: "I am a middle class American. I look like any other student, yet somehow I am a war criminal." And he was right when he added: "Anyone in my place would have acted as I did." His only mistake was to attribute his degrading crimes to the influence of war In general.

No, it is not war in the abstract: it is the greatest power on earth against a poor peasant people. Those who fight it are living out the only possible relationship between an over industrialized country and an underdeveloped country, that is to say, a genocidal relationship implemented through racism -the only relationship, short of picking up and pulling out.

Total war presupposes a certain balance of forces, a certain reciprocity. Colonial wars were not reciprocal, but the interests of the colonialists limited the scope of genocide. The present genocide, the end result of the unequal development of societies, is total war waged to the limit by one side, without the slightest reciprocity.

The American government is not guilty of inventing modem genocide, or even of having chosen it from other possible and effective measures against guerrilla warfare. It is not guilty, for example, of having preferred genocide for strategic and economic reasons. Indeed genocide presents itself as the only possible reaction to the rising of a whole people against its oppressors. The American government is guilty of having preferred, and of still preferring, a policy of war and aggression aimed at total genocide to a policy of peace, the only policy which can really replace the former. A policy of peace would necessarily have required a reconsideration of the objectives imposed on that government by the large imperialist companies through the intermediary of their pressure groups. America is guilty of continuing and intensifying the war despite the fact that every day its leaders realize more acutely, from the reports of the military commanders, that the only way to win is "to free Vietnam of all the Vietnamese." The government is guilty despite the lessons it has been taught by this unique, unbearable experience-of proceeding at every moment a little further along a path which leads it to the point of no return. And it is guilty-according to its own admissions-of consciously carrying out this admonitory war in order to use genocide as a challenge and a threat to all peoples of the world.

We have seen that one of the features of total war has been the growing scope and efficiency of communication. As early as 1914, war could no longer be "localized." It had to spread throughout the whole world. In 1967, this process is being intensified. The ties of the "One World," on which the United States wants to impose its hegemony, have grown tighter and tighter. For this reason, as the American government very well knows, the current genocide is conceived as an answer to people's war and perpetrated in Vietnam not against the Vietnamese alone, but against humanity.

When a peasant falls in his rice paddy, mowed down by a machine gun, every one of us is hit. The Vietnamese fight for all men and the American forces against an. Neither figuratively nor abstractly. And not only because genocide would be a crime universally condemned by international law but because little by little the whole human race is being sub jeered to this genocidal blackmail piled on top of atomic blackmail, that is, to absolute, total war. This crime, carried out every day before the eyes of the world, renders all who do not denounce it accomplices of those who commit it, so that we are being degraded today for our future enslavement.

In this sense imperialist genocide can only become more complete. The group which the United States wants to intimidate and terrorize by way of the Vietnamese nation is the human group in its entirety

 


  Jean Paul Sartre. A french philosopher of the 20th century.
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