A Problem from Hell. Samantha Power
assassination in the local paper. Lemkin was intrigued and brought the case to the attention of one of his professors. Lemkin asked why the Armenians did not have Talaat arrested for the massacre. The professor said there was no law under which he could be arrested. “Consider the case of a farmer who owns a flock of chickens,” he said. “He kills them and this is his business. If you interfere, you are trespassing.”
“It is a crime for Tehlirian to kill a man, but it is not a crime for his oppressor to kill more than a million men?” Lemkin asked. “This is most inconsistent.”1
Lemkin was appalled that the banner of “state sovereignty” could shield men who tried to wipe out an entire minority. “Sovereignty,” Lemkin argued to the professor, “implies conducting an independent foreign and internal policy, building of schools, construction of roads…all types of activity directed towards the welfare of people. Sovereignty cannot be conceived as the right to kill millions of innocent people.”2 But it was states, and particularly strong states, that made the rules.
Lemkin read about the abortive British effort to try the Turkish perpetrators and saw that states would rarely pursue justice out of a commitment to justice alone. They would do so only if they came under political pressure, if the trials served strategic interests, or if the crimes affected their citizens.
Lemkin was torn about how to judge Tehlirian’s act. On the one hand, Lemkin credited the Armenian with upholding the “moral order of mankind” and drawing the world’s attention to the Turkish slaughter. Tehlirian’s case had quickly turned into an informal trial of the deceased Talaat for his crimes against the Armenians; the witnesses and written evidence introduced in Tehlirian’s defense brought the Ottoman horrors to their fullest light to date. The New York Times wrote that the documents introduced in the trial “established once and for all the fact that the purpose of the Turkish authorities was not deportation but annihilation.”3 But Lemkin was uncomfortable that Tehlirian, who had been acquitted on the grounds of what today would be called “temporary insanity,” had acted as the “self-appointed legal officer for the conscience of mankind.”4 Passion, he knew,would often make a travesty of justice. Impunity for mass murderers like Talaat had to end; retribution had to be legalized.
A decade later, in 1933, Lemkin, then a lawyer, made plans to speak before an international criminal law conference in Madrid before a distinguished gathering of elder colleagues.5 Lemkin drafted a paper that drew attention both to Hitler’s ascent and to the Ottoman slaughter of the Armenians, a crime that most Europeans either had ignored or had filed away as an “Eastern” phenomenon. If it happened once, the young lawyer urged, it would happen again. If it happened there, he argued, it could happen here. Lemkin offered up a radical proposal. If the international community ever hoped to prevent mass slaughter of the kind the Armenians had suffered, he insisted, the world’s states would have to unite in a campaign to ban the practice. With that end in mind,Lemkin had prepared a law that would prohibit the destruction of nations, races, and religious groups. The law hinged on what he called “universal repression,” a precursor to what today is called “universal jurisdiction”:The instigators and perpetrators of these acts should be punished wherever they were caught, regardless of where the crime was committed, or the criminals’ nationality or official status.6 The attempt to wipe out national, ethnic, or religious groups like the Armenians would become an international crime that could be punished anywhere, like slavery and piracy. The threat of punishment, Lemkin argued, would yield a change in practice.
“Barbarity”
Raphael Lemkin had been oddly consumed by the subject of atrocity even before he heard Tehlirian’s story. In 1913, when he was twelve, Lemkin had read Nobel Prize winner Henryk Sienkiewicz’s Quo Vadis? which recounts the Roman emperor Nero’s massacres of Christian converts in the first century. Lemkin grew up on a sprawling farm in eastern Poland near the town of Wolkowysk, some 50 miles from the city of Bialystok, which was then part of czarist Russia. Although Lemkin was Jewish, many of his neighbors were Christian. He was aghast that Nero could feed Christians to the lions and asked his mother, Bella, how the emperor could have elicited cheers from a mob of spectators. Bella, a painter, linguist, and student of philosophy who home-schooled her three sons, explained that once the state became determined to wipe out an ethnic or religious group, the police and the citizenry became the accomplices and not the guardians of human life.
As a boy, Lemkin often grilled his mother for details on historical cases of mass slaughter, learning about the sacking of Carthage, the Mongol invasions, and the targeting of the French Huguenots. A bibliophile, he raced through an unusually grim reading list and set out to play a role in ending the destruction of ethnic groups. “I was an impressionable youngster, leaning to sentimentality,” he wrote years later. “I was appalled by the frequency of the evil…and, above all, by the impunity coldly relied upon by the guilty.”
The subject of slaughter had an unfortunate personal relevance for him growing up in the Bialystok region of Poland: In 1906 some seventy Jews were murdered and ninety gravely injured in local pogroms. Lemkin had heard that mobs opened the stomachs of their victims and stuffed them with feathers from pillows and comforters in grotesque mutilation rituals. He feared that the myth that Jews liked to grind young Christian boys into matzoh would lead to more killings. Lemkin saw what he later described as “a line of blood” leading from the massacre of the Christians in Rome to the massacre of Jews nearby.7
During World War I, while the Armenians were suffering under Talaat’s menacing rule, the battle between the Russians and the Germans descended upon the doorstep of the Lemkin family farm.8 His mother and father buried the family’s books and their few valuables and took the boys to hide out in the forest that enveloped their land. In the course of the fighting, artillery fire ripped their farmhouse apart. The Germans seized their crops, cattle, and horses. Samuel, one of Lemkin’s two brothers, died in the woods of pneumonia and malnourishment.
The interwar period brought a brief respite for Lemkin and his fellow Poles. After the Russian-Polish war resulted in a rare Polish victory, Lemkin enrolled in the University of Lvov in 1920. His childhood Torah study had sparked a curiosity in the power of naming, and he had long been interested in the insight words supplied into culture. He had a knack for languages, and having already mastered Polish, German, Russian, French, Italian, Hebrew, and Yiddish, he began to study philology, the evolution of language. He planned next to learn Arabic and Sanskrit.
But in 1921, when Lemkin read the article about the assassination of Talaat, he veered away from philology and back toward his dark, childhood preoccupation. He transferred to the Lvov law school, where he scoured ancient and modern legal codes for laws prohibiting slaughter. He kept his eye trained on the local press, and his inquiry gained urgency as he got wind of pogroms being committed in the new Soviet state. He went to work as a local prosecutor and in 1929 began moonlighting on drafting an international law that would commit his government and others to stopping the targeted destruction of ethnic, national, and religious groups. It was this law that the cocksure Lemkin presented to his European legal colleagues in Madrid in 1933.
Lemkin felt that both the physical and the cultural existence of groups had to be preserved. And so he submitted to the Madrid conference a draft law banning two linked practices—“barbarity” and “vandalism.” “Barbarity” he defined as “the premeditated destruction of national, racial, religious and social collectivities.” “Vandalism” he classified as the “destruction of works of art and culture, being the expression of the particular genius of these collectivities.” 9 Punishing these two practices—the destruction of groups and the demolition of their cultural and intellectual life—would occupy him fully for the next three decades.
Lemkin met with two disappointments. First, the Polish foreign minister Joseph Beck, who was attempting to endear himself to Hitler, refused to permit Lemkin to travel to Madrid to present his ideas in person.10 Lemkin’s draft had to be read out loud in his absence. Second, Lemkin found few allies for his proposal. In an interwar Europe composed of isolationist, nationalistic, economically ailing nations, European jurists and litigators were unmoved by Lemkin’s talk of crimes that “shock the conscience.” The League of