Johanna Laakso is a professor in the Finno-Ugric Department of the Institut für Europäische und Vergleichende Sprach- und Literaturwissenschaft at the University of Vienna. She received her Ph.D. from the University of Helsinki, where she also taught until 2000, when she moved to the University of Vienna. Besides her native Finnish, she speaks English, German, Hungarian, Estonian, Swedish, Russian, and French. Professor Laakso is known to the readers of Hungarian Spectrum as Sentrooppa-Santra and is one of our frequent contributors on linguistic topics as well as on politics. In 2014, at my request, she wrote a post when the Orbán government established one of its newfangled institutes, the Magyar Nyelvstratégiai Intézet (Hungarian Language Strategy Institute). Her article, “Brave New Linguistics,” not only informed us about this institute but also summarized some of the most important developments in the study of linguistics in Hungary over the last couple of centuries.
The Finnish original of this article was published on Professor Laakso’s blog at http://sentrooppasantra.wordpress.com/2017/12/26/vapauden-ystavat-ja-viholliset/
♦ ♦ ♦
Mária Schmidt should already be known to the readers of this blog. She is a kind of a court historian of Viktor Orbán, and the general public will probably know her as the director of the “House of Terror” in Budapest, the museum which in a somewhat debated manner shows the Nazi and the Communist dictatorship as two parallel cases. She also played a very visible role in the official programme of the recent memorial year of the revolution of 1956. In her research career, she has worked with the history of the Austro-Hungarian dual monarchy and the fates of minorities in Hungary in the turmoils of 20th-century dictatorships. She also teaches at the Catholic Pázmány university in Piliscsaba. According to the Hungarian Wikipedia, she was ranked by the Napi.hu portal as the 30th most influential person in Hungary in 2017, which is probably due to her political connections rather than to her academic merits. In the years 1998–2002, Schmidt was officially the counsellor of the Prime Minister, and now she leads one of the new research institutes founded by the government: on its homepage, the XXI. Század Intézet (21st Century Institute) states that its tasks comprise “supporting research on politics and numerous other activities connected to the research of politics”.
These numerous other activities, in turn, obviously include a fresh publication which appeared in early December: the book by Mária Schmidt, entitled Nyelv és szabadság (‘Language and Freedom’). Curious to know what Schmidt, a historian, has to say about language, I ordered the book for my holiday reading, despite certain forebodings. Sadly enough, the reality was even more terrible. In what follows, I’ll try to analyze my bewilderment at Schmidt’s book.
The Enemies: Muslim immigrants, left-wing liberal elite, Soros
The book is a compilation of Schmidt’s political columns and opinion pieces from the last couple of years. These texts do not form a logically ordered whole but mostly repeat the same things with slightly different words. Moreover, they do not attempt to argue or to give reasons. It seems that the goal is simply to hammer the basic ideas into the readers’ heads: who are the good guys, who are the bad guys, what is the real problem in today’s political situation. For the problems, three culprits are identified. First, the “migrants”, especially Muslim ones. Second, the left-wing liberal elites and decision-makers who invite and bring them to Europe, especially the German Chancellor Merkel and her associates. And third, behind all these, pulling the strings – ta-dah, George Soros!
The immigrants who flooded Europe in 2015 are, of course, no real “refugees” (menekült), as the “left-wing liberal media” want to call them. In Schmidt’s opinion, they all, as a caste (no exceptions are mentioned), constitute a “mobile intifada”. The “migrants” are violent, they are murderers and rapists, they are men “of fighting age” (katonakorú), they come from “areas controlled by jihadists” (p. 139), they are “militant, combat-trained troops” (p. 132), and their “luggage most certainly is full of weapons, drugs and who knows what” (p. 134). They behave rudely and insolently, even towards the “patient and humane” Hungarian authorities, do not show gratitude for the help they are given, they expect a Western European standard of living without any duties. Their goal, and the goal of Islam in general, always and everywhere, is of course to conquer and repopulate Europe. For Schmidt, Islam is not a world religion with zillions of different interpretations and practices in different environments and traditions (as is the case with Christianity as well) but a monolithic system for terror and world domination. Accordingly, the Muslim invaders do not represent different nations, cultures, or political systems: a herdsboy from a tribal village in Afghanistan and a middle-class urban entrepreneur from Syria are both part of a homogeneous mass of “Muslims”, and behind all of them looms a mysterious power with oil and money.
The flood of immigrants is made possible by the fact that Europe, after losing its national values, has turned powerless, spineless, and unable to defend itself. The words in its languages have lost their meaning, due to the tyranny of political correctness, and the political organs of the EU are held captive by the Marxist elite. What is even worse, this elite has the nerve to criticize Hungary, for instance for harassing NGOs, for closing the archive museum of György Lukács (Schmidt: only because Lukács was a Communist!) or for terminating the newspaper Népszabadság.
As for Népszabadság, the paper of the state-holding party in the party state, it is a shame that even in 2017, there can be members of the European Parliament who dare to position themselves in support of a former Communist paper! As if some thirty years ago people had worried about the fate of the Völkischer Beobachter! (p. 197)
A particularly ferocious attack is directed at Angela Merkel (who, according to Smith, hates Europeans and especially Germans, because of their Nazi past…) and at Germany as a whole: Germany is not only burdened by its Nazi past, but Socialism as well was invented in Germany, Schmidt reminds. The EU, in turn, is in practice ruled by Germany, because Germany more than any other country profits from the EU. Schmidt also plays the Nazi card (“the dream of a unified Europe was already cherished by Hitler”, p. 130), as at the end of the following example, invoking an association to the concentration camp transports:
A normal man or boy will know his duties and defend his wife, daughter, mother, or sister. Only these Germans of today have turned so brain-washed and unmanly that they are not even capable of that. The Merkelian language has by now depoliticized and thus debilitated the whole public discourse in Germany. Not only because it is endlessly tedious and monotonous, but because it lacks any content, because it never says anything, it means just letting out hot air. Merkel let the flood of Muslim migrants invade Europe without showing any need to argue for her strategy or to make her strategy public. The German citizens are content with Wir schaffen das. As if they were merely facing a logistic challenge. These people will arrive here, be collected and selected here, divided into quotas there, and then transported to their goals. If only this logistically oriented mode of action were not so familiar already! (p. 29)
The reason for the weakness of German or, more generally, Western elites is that they have failed in their Vergangenheitsbewältigung, dealing with the past. Schmidt thinks that the Western upper class and intellectuals are clinging to their victim status and guilt. Because “only the victim deserves attention, recognition, and privilege” (p. 48), elites and privileged, well-to-do groups also want to be victims. This gives rise to #metoo campaigns, the collective self-castigation in the spirit of “collective guilt” which is continuously practised especially by Germans, or more generally, the mania of former colonial overlords to blame themselves for all possible wrongdoings the colonized peoples have experienced. (As Schmidt reminds, Hungary, in contrast, has never colonized any country. Of course, one might ask how the Magyarization policies of the Hungarian half of the dual monarchy towards its ethnic minorities in the late 19th century prepared ground for the ethnic conflicts which took place throughout the 20th century. But this is probably not the proper place to discuss these issues.)
This situation, then, creates new opportunities for those interested in “migrant business”. The immigrants are not invading Europe merely out of their own free will or driven by their Islamic ideology, but they are being invited, directed, and transported. This is done by fake NGOs “intertwined with human trafficking gangs”, by diverse human rights organizations and the European Court of Human Rights and other organs of justice, whose actions are causing disaster “like a loose cannon” (p. 133) – because “invoking the state of law means questioning the people’s representation”, it amounts to “juristocracy” (p. 202). For these organizations, human rights are a “rubber concept” which they can “extend and apply at will, depending on each current need” (p. 175). (What “extending human rights” in this respect might mean is not explained in more detail, nor are examples given.) The fake NGOs, in turn, are funded especially by George Soros, the super-villain as shown to the people of Hungary in recent hate propaganda campaigns; Schmidt quite seriously compares Soros with the mighty villains who aspire to world domination in James Bond films.
Both the left-wing liberal elites and the decision-making machinery of the EU are controlled by Soros, Schmidt claims. As evidence for this, she mentions the “gas pipe Socialists” who after or alongside their political career have turned into lobbyists of big enterprises, and – believe or not – the fact that Saturday Night Live once called Soros “the owner of the Democrat Party”. If even the authors of a political satire show “treat this like a fact”, it must be a fact…
Whatever motivates Soros and his buddies to do this (beyond the simple fact of being evil) is hardly taken into scrutiny, no explanations are sought. Is “migrant business” really that profitable? Schmidt does claim that the “migrant business” is based on Western enterprises’ need for cheap labour, but elsewhere (p. 139, for example) she states that the “migrants” are unwilling to work (and unable as well, being largely uneducated analphabets), especially for small wages: they merely expect a comfortable life on welfare.
In any case, alongside the Soros network or the Soros plan there exists even a “Sorosism” or a “Sorosist world view”, probably roughly the same thing as the ideology of the “left-wing liberal elite”. The Central European University was also founded to spread this Sorosist ideology, and there – as in Anglophone universities in general – nobody will be accepted or given the floor who does not agree with “militant Sorosists”… But of course, the 87-year-old Soros is not operating alone, but probably he is being used as a gallion figure by “groups behind him who represent a certain part [egy meghatározott rész] of international speculative capital” (p. 250). Who or what are the people who constitute this “certain part”? No answer is given, but I’m afraid that many readers will find one in no time.
The Heroes: “Populists”, “Patriots” – and especially Viktor Orbán
The opposite to the opportunism and indifference of the “elite” and also the target of the elite’s implacable hate are those whom the elite dubs “populists”.
Populist is what they call a politician who is doing what the voters are expecting from him/her. In other words, a democrat. (p. 14; Schmidt presents this as a quotation from The Spectator, no more precise source is given)
Among those who are called “populists”, especially Eastern Europeans, those to whom Schmidt often refers with the pronouns (“we”, “us”) or inflection forms of the first person plural (“we know”), are particularly dangerous to the Western villains and importers of immigrants. The reason is that these “we” have already during Soviet times learnt to recognize the “Communist, Trotskyist, later Post-Communist or left-wing” (p. 93) method by which the innocent are made guilty and the hostile invaders glorified as heroes. These people, therefore, are immune to the propaganda of Soros and the arrogant Western cultural Marxists, because they still retain their national basic values and a self-respect based on them, which gives them courage.
Courage or audacity (bátorság), in turn, is the central characteristic which Schmidt in one of the last chapters of the book attributes to Viktor Orbán. Audacity is shown, for example, in the campaign to lower utility costs (rezsi), even called “the rezsi fight” (a trick by which especially elderly voters are made happy by seemingly smaller gas and electricity bills). To Schmidt, organizing “national consultations” also counts as an example of audacity, as they are based on the audacious idea that “outside of the elite, even other people can have an opinion which counts” (p. 217). (And this opinion can be expressed by checking a “yes” or “no” box following a suggestive and weighted question.) In general, audacity constitutes the core of Orbán’s political credo:
We should not wonder if these groups, lacking and not understanding any quality, are irritated by Orbán, the freedom fighter. The same Viktor Orbán who on the 16th of June in 1989, at the reburial of Imre Nagy and his fellow martyrs, on the Heroes’ Square in Budapest burst into the world of politics, being the first one in the whole region to publicly demand free elections and the withdrawal of Soviet occupation forces from the country. This required real audacity, as only twelve days earlier, on the Tiananmen square in Beijing students demanding democracy had been murdered in heaps.
This myth of young Orbán as the first one who dared to challenge the occupation forces of the collapsing empire has, in fact, already been debunked. Already in March 1989, an agreement with the Soviet Union about the withdrawal of the occupation forces had been made, that is, three months before Orbán’s speech, and in April the first Soviet soldiers had already left the country. The agreement was not yet public knowledge, but the committee in charge of the reburial ceremonies was informed, and they had also discussed the issue with Orbán. The reference to China is also somewhat baffling: basically the same regime which had freedom-loving students shot to death is still holding the power, and recently, Orbán has made demonstrative approaches to the decision-makers in China. But obviously Schmidt trusts her fearless and clear-sighted readers not to draw any further conclusions.
Time for confrontation
A major part of the bewilderment which Schmidt’s book can cause in a reader outside her target group is due to style. Although the text is written for a broad and general readership, an academic author, a university teacher, might be expected to base the credibility of her text on rational and logical argumentation. One would thus naïvely expect neutral formulations which strive to objectivity and avoid a heated, emotional tone. However, Schmidt writes in the style of an agitator in early 20th century. She is not afraid of vulgar and colloquial expressions such as komcsi ‘Commie’, migránssimogató (could be freely translated as ‘migrant hugger’), or mocskos bolsi ‘filthy Bolshie’.
Schmidt’s most essential rhetoric tool is confrontation and one-dimensional highlighting and exaggeration of opposites. Whoever fails to support us and our basic values, whoever dares to criticize something we have done or said is not just positioning herself/himself as the infallible supreme judge of all deeds, s/he is our adversary in all respects and the enemy of anything good and noble. There are no options and no nuances, there are only good guys and bad guys. In politics, the choice is only between unconditional loyalty, “adoration” and “implacable hatred”.
There is a remarkable connection in how, when the USA is led by a God-fearing, conservative and value-based government, the anti-Americanism of the left-wing elite in Europe knows no limits, but when a government representing the opposite values takes over, the same Europeans suddenly start adoring America. (p. 21)
If Western European left-wing politicians criticize the policies of Hungary, this means also implying that they alone are entitled to judge others’ actions. Voicing criticism of the actions of Hungarian authorities means denying the sovereignty of the Hungarian nation. Diversity of values and cultures, cultural tolerance, the usual blah-blah of Western liberals, means hating one’s own traditional culture or a “war on traditional values”: Schmidt seems to think that appreciating a foreign culture necessarily means despising one’s own. Acknowledging the value of third-world cultures or the wrongs which third-world nations have experienced means, in Schmidt’s interpretation, that these cultures are considered “more valuable”. Similarly, speaking of the universal human rights of refugees means demanding “privileges” for “invaders”, speaking of the crimes of colonial rulers means denying “that mass murders ever happened in other parts of the world”, and fostering religious freedom and diversity of religion is, of course, “an attack against Christianity”.
This continuous simplification of a diversity of issues into one-dimensional oppositions gives rise to an endless parade of straw men. The liberals of Europe, Schmidt claims, want to “delete the borders” and make “unlimited immigration” possible. They prohibit and censor: Schmidt has also found a reference to a statement given by the German journalist Claudia Zimmermann in a Dutch radio broadcast. Allegedly, Zimmermann claimed that the WDR channel had instructed its employees to report about the refugee crisis in a positive tone, in line with the German government (WDR has demented this claim, while Zimmermann has retracted her statement and apologized for the misunderstanding). Schmidt’s army of straw men also includes the popular allegation that Western liberals do not condemn violations of human rights or equality if committed by Muslims. No examples, of course, and no evidence.
Moreover: it is claimed that liberal elites want to delete gender roles and genders or sexes in general. A good old strawman is brought forward again: “men should no more be called men, women should not be called women”. Concerning political correctness, one of the last chapters presents a rich collection of urban legends and fake news. Schmidt, as we are informed, is well acquainted with Anglophone universities which now are devoted to the “self-realization” of narcissist individuals in the spirit of the post-truth era. Wishing somebody “merry Christmas” is now automatically considered a hate crime, says Schmidt. A Canadian professor of psychology is threatened by jail after he refused to use neologistic gender-neutral pronouns in referring to persons of trans- or non-binary gender. (Refusing to conform to the university code of conduct also as concerns the use of gendered vocabulary might in principle be a problem even in the light of the new Canadian criminal code, but nevertheless the claims of prison punishment are grossly exaggerated, jurists say). Schmidt also claims that at the SOAS [School of Oriental and African Studies] in London, philosophers from Plato to Immanuel Kant have been included into the index of forbidden books because they were white and male; in fact, a demand of “decolonising the syllabus” was presented by students at some point but never taken seriously. And, as you may have heard, at university campuses in the English-speaking world normal relationships between men and women have become impossible, says Schmidt, because male students are so often terrorized by made-up charges of rape or sexual harassment…
Owls and sparrows
Already somewhere in the first part of the book, I found myself scribbling not only question and exclamation marks to its margins but also the letter combination BV as a note to myself. In my head, I kept hearing the Hungarian saying Bagoly mondja verébnek, hogy nagyfejű (‘The owl says to the sparrow that it has a big head’), the equivalent of “the pot calling the kettle black”. Take, for instance, the above-mentioned claim about how German journalists are instructed to report on the refugee crisis. How can Schmidt claim something like this while her own government has turned the state-controlled media channels into a propaganda tube of the Fidesz party and redistributed most of the existing traditional media outlets to certain circles close to the government? Or how does the alleged double standard of Merkel’s Germany, friendliness to the West and coldness towards Eastern Europe, differ from the political “peacock dance”, as Orbán himself has called his European policy?
“Owls and sparrows” together with diverse logical somersaults of similar character can be found on almost each and every page of the book. For example, Schmidt sneers at the Western elites who whine about their sufferings, without seeing the central role of ritualized self-pity (“boo hoo, our nation has suffered more than any other people in the world”) in Hungarian patriotism ever since the 16th century. The Western Marxist elite (?!) is accused of still concealing and downplaying the crimes of Socialist systems – but this is also done by the Orbán government, which still refuses to publish all the names of collaborator agents in the Kádár era. (According to the historian Krisztián Ungváry, this is already a tradition in post-transition Hungary; different governments have chosen to keep the names secret in order to be able to use the data for political blackmailing.)
The Western Marxist elite, says Schmidt, “will not tolerate debate, open discussion, arguments” (p. 182). Instead of critical thinking, they will repeat mantras and readymade formulations sent in from Berlin (as from Moscow in olden times), because “it is much easier to incite hatred and excommunicate all those who ask and argue than to invest effort into tinkering with the answers” (p. 74). Does it ever occur to Schmidt that this excellently applies to the campaigns against immigration and George Soros as orchestrated by the Hungarian government in the last few years, or to the way in which Orbán and his government avoid all questions and criticism from the opposition? In analysing the programme speech of the rector of the CEU (or “Soros University”), Schmidt points out that Rector Ignatieff will not bother to investigate the flaws of Communism separately but bundles it together with Stalinism – the same accusation, although in the other direction, has also been presented to Schmidt’s own “House of Terror”. And if Merkel’s Wir schaffen das! is an empty and void slogan, not saying anything about what and why (p. 248), in what respect is Orbán’s Magyarország jobban teljesít (‘Hungary performs better’) any better?
Moreover: in criticizing the “immigration business” Schmidt wonders what will happen to the migrants’ countries of origin, as they lose their educated young people to Europe. (Elsewhere in the book, she states that contrary to the expectations of Western liberals, most refugees are illiterate barbarians unable to get integrated.) Now this is a question we could ask of Hungary as well, considering the current exodus of educated and young people which has already led to shortage of trained labour in many areas, not only in the health care system. Schmidt can, of course, make sarcastic allegations to the behaviour of Jean-Claude Juncker, “the leader of Europe who is in a very good mood already before noon”, and the notorious unclarities around his taxation. But take Viktor Orbán, who is also known for seldom refusing a good drink, with his rumoured mental health issues and with the dense cloud of suspicions of corruption surrounding him, his family and friends – is he any better?
In Austria, the decades of “red-black” (Social-Democrats and Conservatives) coalitions did lead to stagnation and “pillarization” of society on the basis of opportunistic party membership, but how can Schmidt criticize the role of party membership in recruitment or allocation of state funding in Austria, considering how critical media in Hungary has been almost completely silenced and the holders of numerous positions and offices owe maximal loyalty (and silence) to the ruling party? And when Schmidt writes about the Western elites who have ended up “lightyears away from those who do not belong to their circles, so that they will not understand each other any more” (p. 103), I must think of the strange charity action by Zoltán Balog, the minister for human resources, four years ago: Balog took 40 poor children to a posh restaurant to eat a fancy meal including, among other things, goose breast in calvados sauce.
And in general – Schmidt, as populist politicians and speakers in general, can rage against “elites” or the “upper class” without noticing that she herself, as holder of high academic and political positions, as a protegée of decision-makers, a businesswoman who a year ago bought the weekly paper Figyelő for 240 million forints, is irrefutably a member of the elite as well. Schmidt also confidently condemns the style and behaviour of today’s “left-wing elites” (“they lack good manners and refined style, they do not offer a model”, p. 154), obviously without asking herself how this relates to her own writing style.
The worse for the facts
Schmidt not only exaggerates and sets up strawmen, she also brazenly presents some completely untrue statements. In general, her pamphlet texts seldom argue, present facts or source references, but where there are references to facts or figures, these are sometimes modified or do not correspond to truth at all. For example, in Sweden, she claims, the Muslim immigration has led to a dramatic increase of rape and violence (in fact, the high rape rates in Sweden are due to the high readiness of victims to report these crimes – in contrast to many other countries – and very wide criteria of “rape”) and more than 15% (p. 59) – or “close to ten per cent” (p. 140) – of the population are Muslims. I don’t know where her figures come from, but this looks like a decimal error. According to the statistics of the central organ of religious communities in Sweden, the membership of all Islamic communities in sum amounts to some 140,000 people (less than 1.5% of the population). The Swedish Wikipedia gives inofficial estimates up to 400,000 but notes that these are based on the country of origin or on personal names and will not help to exclude secularized ex-Muslims or people of other affiliations (for instance, Christian immigrants from the Near East).
Some statements arouse the suspicion that Schmidt is relying on extreme right-wing alternative media with their alternative facts. (As for the so-called mainstream media in Germany at least, Schmidt claims that it has by now deserved the Nazi term Lügenpresse, ‘press of lies’.) At least one such source is mentioned by name: the German Udo Ulfkotte (1960–2017), a political journalist who after the turn of the millennium increasingly published on the alternative fora of extreme right-wing and racist circles. Similar sources are probably behind Schmidt’s statement (which I find difficult not to call a brazen lie) that Alexander Van der Bellen’s victory in the Austrian presidential elections of 2016 was “rigged” (p. 152). In fact, there is a vast body of research and reporting on this issue.
The second round of the Austrian presidential elections in 2016, which Van der Bellen narrowly won against the right-wing populist (FPÖ) candidate Norbert Hofer, had to be repeated due to “irregularities” or what some would call typical Austrian sloppiness. In some electoral districts, postal vote envelopes had been opened too early, unauthorized people had been present at the counting of votes or observers had signed protocols without reading them. However, these were mostly electoral districts in the countryside where Hofer had won the vote, so that election fraud in the sense of really manipulating the votes would have required an incredibly cunning precision work. In fact, no evidence of manipulation of votes was ever presented, nor did the mathematical analysis conducted at the University of Michigan find any indications of fraud. Hofer and other FPÖ functionaries never presented any official and explicit accusations, but with continuous insinuations, they maintained suspicions of fraud among their supporters. Although Hofer admitted his defeat after the repeated election, the belief in electoral fraud continues to live on some right-wing populist fora, and Schmidt presents it as follows (this is also a nice example of her style):
Also in the Austrian election of 2016, they [= the left-wing elite] made fools of themselves. With organized fraud, although by a very narrow margin, they managed to get a typical Western politician elected, a representative of everything that we find impossible to accept or digest. A man with a Commie past [Van der Bellen has publicly admitted having voted for a Communist candidate back in his youth, at a local election – J.L.], a freemason, who later tried his luck among the Greens, now an “independent” candidate gathered to his supporters, perfectly naturally, all public figures from the past of Austria, to testify to the hopeless stagnation of the country’s political life. The left-wing liberal elite of Austria, which used to seize and still seizes every opportunity to lecture us, is still trying to hide the fact that the election had to be repeated due to organized and massive frauds and irregularities and international observers were invited for the new election round. This was an unprecedented election scandal in Europe. I hereby declare myself available as an observer, and if needs be, I can also give a short informative lecture on the importance of the integrity of free elections.
Language, freedom, and democracy?
The closing chapter is authored by Márton Békés, research director of the 21st Century Institute, a young historian already well known on certain right-wing fora. The chapter starts with these words (italics as in the original):
This book creates a home in the language. It deals with political freedom as an extension of freedom of language, and it restores the original meaning of words. While reinstantiating the meanings of concepts which already seemed to be disappearing, it will realize a conservative revolution and restore their origins. (…) The author joins Orwell in declaring: one ought to recognise that the present political chaos is connected with the decay of language, and that one can probably bring about some improvement by starting at the verbal end.
Nevertheless, I don’t really understand what Schmidt’s book has to do with language. To me, it doesn’t seem very probable that Schmidt or his afterword author Békés have even read George Orwell’s famous “Politics and the English language” (1946), from which they quote. In his essay, Orwell chastises the stupidities of political language use of his times: pretentious diction, vague and meaningless formulations, stale or crippled metaphors… He also gives insightfully chosen examples of different types of stupid texts – and the fourth of them, an excerpt from a contemporary Communist pamphlet, shows a haunting resemblance to Mária Schmidt’s writing. Similar pathetically serious attempts at sarcasm with scare quotes (“the best people”), similar exaggeratedly emotional, yet worn-out attributes, similar political or quasi-religious lingo which, in effect, serves to alienate anybody not devoted to the author’s cause. Just read the following example and compare it with the excerpts from Schmidt’s book given above.
All the ‘best people’ from the gentlemen’s clubs, and all the frantic fascist captains, united in common hatred of Socialism and bestial horror at the rising tide of the mass revolutionary movement, have turned to acts of provocation, to foul incendiarism, to medieval legends of poisoned wells, to legalize their own destruction of proletarian organizations, and rouse the agitated petty-bourgeoise to chauvinistic fervor on behalf of the fight against the revolutionary way out of the crisis.
Schmidt and Békés are not attempting to bring about “some improvement”; they are merely seeking the “right” language. Like many non-linguists they naïvely believe that each word has its “true” meaning, that is, the meaning that “we” use (and that who belongs to “us” and who doesn’t is a similarly self-evident issue). “Freedom” means freedom in our sense of the word, “corruption” is something that “they” have but “we” haven’t. And the political credo of our leader is based on “courage”, because we have decided to see things that way. This has nothing to do with the facts that this “courageous” leader has already long ago stopped giving interviews to other than his own trusted journalists (not to speak of risking a public debate with a political adversary), that he will answer an opposition politician’s unpleasant question by simply wishing her merry Christmas, or that he can have the protocols of debated political decisions declared secret (as in the case of the Paks nuclear power plant deal).
Freedom is an often-used decoy for freeing a people of its freedom, as the Finnish humorist Olli (Väinö Nuorteva) wrote already decades ago. There is nothing new in questionable uses of the word “freedom”. More interesting questions arise in connection with the concept of democracy or – this term surfaces a few times in this book – “majority democracy” (többségi demokrácia), which Márton Békés in his afterword connects with the concept of majority-rule democracy in the sense of the American right-wing politologist and philosopher Willmoore Kendall (1909–1967). But I will rather leave this to politologists. As a linguist, I’ll return to my own business, silently wondering how a university teacher and a professional scholar can produce – even in a book written for a general readership – such shallow text which seems to shun all rational argumentation.