International Law and Human Plurality in the Shadow of Totalitarianism: Hannah Arendt and Raphael Lemkin

Abstract

Hannah Arendt and Raphael Lemkin were witnesses to the twentieth-century. They both experienced the dislocating transformations on the European continent as a consequence of two world wars, lost their states as well as their homes in this process, narrowly escaped the clutches of the Nazi extermination machine, and made it to the New World through sheer luck and fortuitous circumstance. Their thought is marked by the cataclysms of the last century, and they have in turn emerged as indispensable interlocutors for all of us in understanding this past. Arendt and Lemkin were contemporaries and there are astonishing parallels in their early biographies. She was born in Hannover in 1906 (d. 1975) and grew up in Koenigsberg in East Prussia. After WWI, the Polish Corridor was created and cut East Prussia and Koengisberg off from the rest of Weimar. In 1945, Koenigsberg was occupied by the Soviets and renamed “Kaliningrad.” Lemkin was born in Bezwodene in 1900, then part of Tsarist Russia. Between the two World Wars (1918–1939) Bezwodene became part of Poland, and today is Bezvodna in Belarus. When Arendt was arrested by the Gestapo in the Spring of 1933 and was forced to flee to Paris via Prague with her mother, she had been carrying out research in the Prussian State Library at the request of Kurt Blumenfeld on anti-Semitic measures undertaken by Nazi nongovernmental organizations, business associations and professional clubs to exclude Jewish members. Her Zionist friend, Kurt Blumenfeld in turn, was preparing to present this material at the 18th Zionist Congress. During those very same years, Ralph Lemkin was a young clerk in the Polish State Prosecutor’s office who had been collecting documents on Nazi war legislation, particularly those affecting cultural, linguistic, religious activities and artifacts of cultural and religious groups. In 1933, he had sent a paper to a League of Nations conference in Madrid, in which he proposed that “the crimes of barbarity and vandalism be considered as new offences against the law of nations.”1 In 1939, he fled from Poland and reached Stockholm, where he continued to do extensive research on Nazi occupation laws throughout Europe. On April 18, 1941, he arrived in the United States via Japan. That very same year, Arendt and her second husband, Heinrich Bluecher, arrived in New York via Portugal. Yet in contrast to Arendt, who acquired world-wide fame after her arrival in the USA with her many works and university appointments, Lemkin, after the general acclaim he received with the passage of the Genocide Convention by the United Nations in 1948, fell into obscurity and died a lonely death, destitute and neglected in New York in 1959. It is certainly fascinating to speculate whether these Jewish refugees, who were caught up in the great dislocations of their time, ever met one another in some location or association in the United States. We just don’t know. What is even more astonishing is the lack of any discussion in Hannah Arendt’s work of Lemkin’s great book on the concept of genocide,2 nor any evidence that Lemkin knew Arendt’s work on totalitarianism, which certainly was the most powerful historical documentation and philosophical analysis in the early 1950s of the unprecedentedly murderous character of the Nazi regime. Arendt and Lemkin appear to