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in general . . . it is only when the indigenous people have learned to produce something of value in the service of the superior race . . . that they can be said to have a moral right to exist. 45
    While this theory was rarely put so clearly, similar sentiments often lay just beneath the surface of colonial practice. Certainly some forms of colonialism both reinforced the myth of white racial superiority and legitimized the use of violence by one race against another. It can be argued, therefore, that the corrupting experiences of some European colonists helped pave the way for the European totalitarianism of the twentieth-century. 46 And not only European: Indonesia is an example of a post-colonial state whose rulers initially imprisoned their critics in concentration camps, just as their colonial masters had.
    The Russian Empire, which had quite successfully vanquished its own native peoples in its march eastward, was no exception. 47 During one of the dinner parties that takes place in Leo Tolstoy’s novel
Anna Karenina
, Anna’s husband—who has some official responsibilities for “Native Tribes”—holds forth on the need for superior cultures to absorb inferior ones. 48 At some level, the Bolsheviks, like all educated Russians, would have been aware of the Russian Empire’s subjugation of the Kirgiz, Buryats, Tungus, Chukchi, and others. The fact that it didn’t particularly concern them—they, who were otherwise so interested in the fate of the downtrodden—itself indicates something about their unspoken assumptions.
    But then, full consciousness of the history of southern Africa or of eastern Siberia was hardly required for the development of European concentration camps: the notion that some types of people are superior to other types of people was common enough in Europe at the beginning of the twentieth century. And this, finally, is what links the camps of the Soviet Union and those of Nazi Germany in the most profound sense of all: both regimes legitimated themselves, in part, by establishing categories of “enemies ” or “sub-humans” whom they persecuted and destroyed on a mass scale.
    In Nazi Germany, the first targets were the crippled and the retarded. Later, the Nazis concentrated on Gypsies, homosexuals, and, above all, on the Jews. In the USSR the victims were, at first, the “former people”—alleged supporters of the old regime—and later the “enemies of the people,” an ill-defined term which would come to include not only alleged political opponents of the regime, but also particular national groups and ethnicities, if they seemed (for equally ill-defined reasons) to threaten the Soviet state or Stalin’s power. At different times Stalin conducted mass arrests of Poles, Balts, Chechens, Tartars, and—on the eve of his death—Jews. 49
    Although these categories were never entirely arbitrary, they were never entirely stable either. Half a century ago, Hannah Arendt wrote that both the Nazi and the Bolshevik regimes created “objective opponents” or “objective enemies,” whose “identity changes according to the prevailing circumstances—so that, as soon as one category is liquidated, war may be declared on another.” By the same token, she added, “the task of the totalitarian police is not to discover crimes, but to be on hand when the government decides to arrest a certain category of the population.” 50 Again: people were arrested not for what they had done, but for who they were.
    In both societies, the creation of concentration camps was actually the final stage in a long process of dehumanization of these objective enemies— a process which began, at first, with rhetoric. In his autobiography,
Mein
Kampf
, Hitler wrote of how he had suddenly realized that the Jews were responsible for Germany’s problems, that “any shady undertaking, any form of foulness” in public life was connected to the Jews: “on putting the probing knife to that kind of abscess one