What follows is a long, largely unoriginal rumination on the state, coercion, the Odessa Steps, and Tank Man. Skip to the end for trivial observations about the current situation in Iran. Or just skip entirely…
The modern nation state is an extremely efficient killing machine. We know this from our Tilly; the nation-state replaced its competitors, such as empires and city-states, because it could develop and support institutions of internal and external domination. The nation-state successfully extracted a large surplus from its population, which it transformed into the coercive means for acquiring even more internal surplus and for waging external wars.
The most common interaction we have with the state is thus; the state demands property that we regard as our own, and if we refuse to hand this property over it sends men with guns to our house. If we resist these men with guns, they imprison us. If we resist too effectively, they kill us. This is true of every modern nation-state. Liberal democracies differ from authoritarian states in that they allow us to complain loudly about the process, to minimize its arbitrariness, and to have some (very) small say in how our property is reallocated. This difference isn’t trivial, but it isn’t as large as normally assumed.
The modern nation-state is nevertheless tolerable because it substantially reduces private coercion (replacing it with less arbitrary public coercion), creates a relatively safe space in which commerce and the production of wealth can be undertaken, provides regulation necessary for the conduct of a modern (socialist or capitalist) economy, provides social services, and because it creates a sense of identity and political efficacy. Its murderous tendencies notwithstanding, I’d rather live in a nation-state than not, and would prefer a more complete and capable state to the rump that libertarians envision.
The long century (1789-1914) can be regarded as the period of consolidation of the institutions of the modern nation-state. The last competitors were either eliminated or co-opted, small statelets were amalgamated, and the lower and middle classes were fully integrated into the domestic processes of the state. The perfection of these institutions, as much as anything else, allowed European states to conquer the rest of the world, and to apply the institutions of the modern-state to heretofore unfamiliar populations. This was, it is fair to say, a bloody process. It saw untold colonial depredation, from the conquests of Africa, South Asia, and North America to the “opening” of China and Japan. The Wars of the French Revolution exceeded any previous conflicts in size and destruction, largely because of the increased extractive and warmaking capacity of the state. Still, the old ways were not wholly replaced; in Europe, at least, much of the traditional elite continued to hold the reins of the state.
This process of perfection would culminate in 1914, when the truly destructive nature of the state would be unleashed. Internally and externally, the major states of the world set about the task of murdering as many people as possible. Eighteen million or so were killed in World War I. In 1917, the Russians had a Revolution designed to hand their state to right thinking people, and those right thinking people murdered dozens of millions more. Between 1939 and 1945, the German state murdered six million Jews, along with roughly twice as many Poles and Russians. The Japanese state murdered about 20 million Chinese. The good guys in that war (and I use the term with no ironic intent) saw fit to incinerate millions of German and Japanese citizens by dropping bombs on them as they slept. Following World War II, the Chinese state killed some fifty million of its own citizens, concentrated in the Great Leap Forward and the Cultural Revolution. The various combatants in the Vietnam War killed about 4 million altogether, and the Khmer Rouge killed probably 2 million. All of this was made possible by the institutions of the modern nation-state; its extractive capacity, its efficient bureaucracy, and its ability to maximize military power.
The modern nation-state could murder at such an efficient rate because competent, well educated, healthy, efficient people staffed its bureaucracies. The medical systems of the modern state kept its soldiers and policemen healthy and capable. The educational institutions created unprecedented literacy, which maximized its killing capacity; soldiers and police who can read can also fight more effectively. The microfoundation of the story of the twentieth century is, thus, that the state created citizens, and those citizens made possible the murder of vast quantities of other citizens. This isn’t a particularly new idea; it’s more or less Arendt, and it’s something that I talked about in the context of Battle of Algiers a few years ago. Twentieth century evil is the efficiency and enthusiasm of capable bureaucrats.
Tank Man was not the first person to stand up to the coercive power of the state. People defying other people holding guns has a long and distinguished history, from Napoleon forward. The survival of Tank Man and of every other such protester depends on a decision made by the state employee carrying the gun. What distinguishes the few moments near Tiananmen from the Odessa Steps, thus, is not the heroism of the protester, but rather the decision by the tank commander not to run Tank Man down, or to shoot him. The video has always been more compelling to me than the shot; the tank commander actively tries to carry out his job without running over tank man, and eventually decides to hold up an entire tank column while Tank Man clambers on to his vehicle.
I feel that I can understand why Tank Man risked his life to stand in front of the tank column. I have less of a sense of why the tank commander decided to stop. For all I know, Tank Man may have been Tank Commander’s brother. Tank Commander may have been afraid that his superiors would have been pissed if he ran over a guy while cameras might be watching. He may not have wanted innocent blood on his hands, or on the treads of his tank. He may have sympathized with the demonstrators; perhaps his father or mother had been a victim of the Cultural Revolution. Or perhaps he identified the Tiananmen demonstrators with the Cultural Revolution, and sympathized with them. I really have no idea.
The thing is, Tank Commander is far more dangerous than Tank Man. Tank Man can simply be shot; most seem to believe that Tank Man was later executed, far out of sight of the international media. The regime survives if Tank Man dies, even if the death of Tank Man isn’t the optimal outcome. The regime dies, however, if Tank Commander refuses to run over Tank Man. Eisenstein used the Odessa Steps to demonstrate the corruption of the Czarist regime, but the regime didn’t die until the soldiers refused to shoot the demonstrators. The successor regime didn’t die until Boris Yeltsin climbed on a tank in August 1991. While there’s some mystery as to the fate of Tank Man, I don’t doubt that the CCP found Tank Commander and put a bullet in the back of his head at the first opportunity.
1989 is the end of the Short Century, in large part because of the collapse of the Eastern European empire of the Soviet Union, and the end of the Cold War. Although the People’s Republic of China survived, I think that the moment that Tank Man and Tank Commander shared symbolizes the end of the era; the image and video of the moment, spread across the world by 24 hour news networks, signified a shift in the way that the state could interact with its citizens. It made the relationship between state and citizen explicit, and also exposed the weakness at the core of the state. States can still engage in brutal behavior, and horrible things can still happen, but the relationship has changed; the reliability of the bureaucracy of murder is in greater question now than it has been since the creation of the modern state system.
1989 is not 2009. The media trends that allowed the dissemination of the moment between Tank Man and Tank Commander have, if anything, accelerated; the ability of individuals to create their own narratives, independent of the state, is remarkable. At the same time, the state has developed new strategies for dealing with its citizens. This is as true of liberal democratic states as it is of authoritarian. I think, however, that the center of gravity of the state remains with Tank Commander. To the extent that the United States, other Western regimes, non-governmental organizations, and pretty much anyone else want to affect the course of events in Iran, the key is to convince Tank Commander not to shoot. The Iranian state has not deployed its full coercive resources against the demonstrators, and there’s no indication that it really wants to; even the CCP is said to believe that the massacre in Tiananmen Square was a serious mistake. The news to watch for is something like this, in which several members of the Revolutionary Guard were purportedly arrested for collaborating with dissident elements. Without the obedience of the security forces, the state collapses.