Author: stephenpampinella

Columbus Day and the Whiteness of Italian-Americans

It’s Columbus Day, which has many people wondering why the United States has a national holiday for someone who initiated a half millennia of ethnic cleansing, a passive kind of genocide. What’s interesting is how Columbus day is about recognizing Italian-Americans as ‘white’, but simultaneously reinforces dominant racial categories that devalue non-white ethnicities of indigenous culture. Italian-Americans are recognized as ‘civilized’ alongside Anglo-Saxons, yet this narrative simultaneously represents ethnicities of color as the ‘uncivilized’ recipients of Eurocentric culture, provided by those same Italian-Americans.

Columbus Day celebrations began in New York City around 1792 and were very popular with immigrant Italian-Americans, millions of whom arrived between 1890 and 1920. The symbolism of Columbus for this group is what matters here: Columbus helped define the Italian diaspora’s identity by confirming their connection to their homeland and also their identity as Americans. In this way, the Columbus narrative discursively assmiliates Italian-Americans as an equal part into ‘white’ American society, initially established by Anglo-Saxon Protestants who otherwise looked down on the ‘ethnics’ of Italy and Ireland. The integration of previously ‘non-white’ Italians becomes complete with their successful promotion of Columbus Day as a national holiday, which is recognized by Roosevelt in 1937.

The problem with Columbus Day is that many people recognize him as an aggressor, one who begins a new historical era defined by the subjugation of entire swaths of non-European populations from around the world. Columbus is associated with the near genocide and domination of indigenous peoples, who are alternatively displaced and cleansed from their existing territory in North America or pressed into indentured servitude in Latin America. Among peoples of African descent, Columbus opens the ‘New World’ to slavery as an institution of labor exploitation. Both these groups are represented throughout the history of the Americas as being ‘non-white’ and ‘uncivilized’ as compared to the ‘white’ and ‘civilized’ European settlers who govern colonial societies.

Colombus is the historical actor who lays the foundation for these racial categories and institutions that we generally understand as white supremacy. His great ‘discovery’ is also a claim toward expropriation and the denial of indigenous claims toward not just land but status as members of a common humanity who must also be treated as equal persons.

And so today, when Colombus is celebrated with a national holiday that implies the assimilation of Italian-Americans as Americans, his image serves to remind non-white groups of their continued exclusion and subjugation, especially among Native Americans who have been confined to reservations. This is the paradox of Italian-American whiteness – we become American while reminding others that they are not. Becoming part of civilized society requires reproducing categories of racial dominance by displacing them onto indigenous and African peoples. Terms like ‘dago’ and ‘wop’ may have gone out of style, Italian-Americans should remember that they too once lived under such conditions and relationships relative to dominant whites.

The question for Italian-Americans then becomes: how can we celebrate our heritage without reproducing white supremacy? Ditching Columbus as the symbolic figure of Italian-Americans would be a big start, and certainly there are more impressive figures than he. Why not Fiorello LaGuardia, the Italian-American mayor of New York who led the city through World War II and is known as one of the most important city mayors in US history?

Even better – Italians-Americans should recall when they too were defined as ‘ethnics’ and stand in solidarity with peoples who continue to be subject to racial domination. Recognizing holidays like Indigenous Peoples Day alongside Italian-American celebrations would demonstrate mutual respect of each group’s history in the United States and promote equality instead of perpetuating white supremacy. More simply, we should stop just trying to be white.

A flashback to 1990s constructivism

Reading the news on Iran gives me flashbacks to reading Alexander Wendt in grad school and social constructivists popular in the 1990s. These scholars popularized an optimistic approach of international relations that suggested cultural change in world politics could promote cooperation and multilateral global governance. While today’s relational constructivism has largely moved toward studying social ties rather than ideas, social constructivism can still be useful in explaining the relationship between diplomacy, national identity, and future cooperation. It can certainly be applied to the current relationship between United States and Iran, one defined by new diplomatic engagement and has challenged Iran’s perception of the United States and its own identity within world politics.

Back in the 1990s, social constructivists made the progressive claims that anarchy was only what states make of it. They assumed that states were not predisposed toward competition solely because of anarchy. Instead, the effects of anarchy on competition and cooperation depended on what states thought of each other. If states spread new ideas about each other’s identities and associated norms about how states ought to behave based on those identities, they could engage in peaceful interaction as members of a common international society (Wendt basically is extending the English School). Anarchy itself is an “empty structure”, and changes in the meaning of anarchy correspond to changes in what states thought of each other, namely their identities and the perceived identities of others.

A key mechanism in constructivist theorizing is known as reflexivity, whereby individual actors engage in a critical reflection on their relationship to the world around them and realize how their actions reproduce conflict. When states think and act reflexively in relation to other hostile states, they present a cooperative identity to enemies to falsify their expectations of hostility, thereby causing both to change how define themselves in relation to each other.

These constructivist assumptions about ideas and social interaction go a long way toward explaining the current disagreements in Iran regarding its own identity and that of the United States. Since the 1979 revolution, Islamic Republic has always defined itself in opposition to the threat of American imperialism. Based on American support for the Shah as a regional client of the post-war international order, the Islamic Republic sees the United States as a constant threat to Iranian sovereignty. This assumption serves as the basis for Iran’s revolutionary identity and the perception that it must challenge the United States across the Middle East or risk domination.

However, the successful conclusion of negotiations on the Joint Comprehensive Plan of Action and end of punishing sanctions against Iran is a major problem for its historical identity. According to Joost Hilterman, the nuclear deal is a signal to Iran that the United States no longer is pursuing a policy of regime change, in which the United States would seek to overthrow the regime and establish a new one consistent with American interests and values. By signaling the absence of such threat, Iranian elites have to reconceptualize American identity based on unexpected cooperation:

Iran’s favorite scapegoat can no longer plausibly be regarded as the root of all evil in the world…’Our Great Satan without sanctions is just not the same anymore,’ said Saeed Laylaz, an economist and supporter of Mr. Rouhani. ‘Perhaps we should use ‘lesser Satan’ now or something like that.’

Tonight on 60 Minutes, President Rouhani will reciprocate this reduction of hostilities when he says that the phrase “Death to America” – a staple of Iranian anti-Americanism – does not refer to the American people but American policies. Rouhani is signaling that the Iranian regime no longer views the United States as an existential threat and accepts its sovereign autonomy and right to make decisions about world politics along with Iran. Iran’s Foreign Minister has said much of the same.   Apparently lesser Satans can be tolerated in world politics, and even be a negotiating partner in dealing with the regions many other issues.

The downgrading of hostilities between the United States and Iran is a major challenge for hard-liners in the regime who rationalize a hawkish foreign policy based on hostility to the existing order. Certainly Ayatollah Khamenei wants to retain the existing Iranian sense of self, and has sought to reinforce it by stating that there will be no future cooperation with the United States.

But maintaining revisionism no longer make sense if the United States and other great power are willing to sit down and peacefully resolve disputes through reciprocal concessions. And neither does a national identity defined in terms of absolute rejection of the order in which Iran is now participating. Now that the Islamic Republic has taken its place within the broader ‘society of states’, a revolutionary identity is no longer consistent with the ideas about Iran held by other nations, and thus its ideas about itself must change as well.

Social constructivists can make a fairly strong claim here to explain the ongoing struggles about Iran’s identity using the concept of reflexivity. The cooperative actions of the United States and Iran – choosing to relax sanctions and commit not to use military force in exchange for Iranian cooperation – have established a new cultural context in international politics, and Iran’s identity is now adjusting accordingly. The Obama administration deserves a great deal of credit for triggering this change based on its persistent diplomatic engagement with Iran. Whether speaking to Rouhani on the phone, sending letters to Ayatollah Khamenei, or wishing Iran a happy new year on Nowruz, the administration has presented itself to Iran as a potential partner in cooperation and falsified expectations of hostility learned during the Bush administration. In this way, Obama and Rouhani are acting as reflexive partners who deliberately challenge existing beliefs about each other’s intentions to produce a new shared understanding about cooperation.

Relational constructivists would certainly oppose this explanation. They would argue that the United States and Iran engaged in bargaining over their identities using rhetorical commonplaces, which were always subject to definition and redefinition in the course of the negotiations. They would reject the idea that agent identities and structures are different kinds of things, and instead would point to the relational ties between the United States, Iran, and other actors that made such discourses of cooperation possible, namely the multilateral ties among the P5+1, which gave American promises of restraint more credibility and also denied Iran the opportunity to weaken the sanctions regime by fracturing P5 unity. Rhetorical and relational dynamics would explain cooperation, not reflexivity inside the minds of each actor.

These explanations are quite useful, and relational constructivism is a dramatic improvement on the social constructivism of the 1990s. But it is hard to think about how cooperation does emerge here without going back to the different approach toward Iran taken by the Obama administration. American identity does seem to change, going from unilateral neoconservatism to a more restrained multilateralism. As a concept, reflexivity does much of the work here, and it suggests that we shouldn’t so easily discard social constructivism as a theory of culture and identity in international relations. IR theorists might use this case as a point of departure to think about reflexivity in the context of relational constructivism. Yes, relationships matter as conduits for ideas and can’t spread without them, but those ideas have to originate somewhere.

Clinton and Obama: Two versions of liberal internationalism

Hillary Clinton made a major foreign policy statement yesterday offering her approval of the Iranian nuclear deal. However, her remarks were more interesting because they provide us an opportunity to understand her worldview and assumptions about foreign policy. While both Clinton and Obama share liberal internationalist strategies, both understand the role of the United States relative to other great powers differently, and thus make different assumptions about America’s role in world politics. Ikenberry’s recent work on American grand strategy provides a useful way to understand these different versions of liberal internationalist grand strategy.

Take Hillary’s discussion of how she would approach Iran if elected president. Her “distrust but verify” principle implies that Iranian commitments to the US are unlikely to be uphold in the absence of some coercive threat (snapback sanctions in this case). It also suggests that the US should be wary of making further commitments in Iran, an assumption reinforced by her proposal to confront Iranian influence across the region. This demonstrates a base belief that Iran’s emergent hegemony is entirely contrary to American interests in the region and that those interests must be forcefully reasserted. Her clear and unambiguous support of Israel is a major part of the restoration of an American-led regional order, despite the fact that the current Obama administration does not view Israel as a partner in regional stability.

In calling for a renewal of American regional hegemony, Clinton is articulating a liberal internationalist strategy consistent with what Ikenberry has described as liberal internationalism 2.5. Such a strategy attempts to renegotiate the terms of American leadership and preserve worldwide hegemony by making itself subject to some rules but not others. Hillary’s approach to the nuclear deal reflects this type of strategy – she accepts it as a temporary limit on American action with regard to Iran but reserves the right to unilaterally use military force while bolstering its relationship with Israel.

While Hillary tolerates some political openness by virtue of her acceptance of the nuclear deal, an American military capability is always at the ready to enforce that new global order. This is further evident in her discussion of Syria and Ukraine, two areas in which she believes the United States must act more forcefully to confront both Assad and Putin. These statements position Hillary as a hawkish liberal internationalist, one willing to flex American muscle to uphold American principles of liberal order.

What’s fascinating is that this position isn’t necessarily that far from that of some neoconservatives. Robert Kagan, who wants the US to avoid superpower retirement, is generally seen as supportive of Clinton and has made moves toward the political center, like working at Brookings rather than a standard right-wing think tank. Same for others like Max Boot. Both would approve Clinton’s past criticism of Obama on Syria, arguing that he has not done enough to support Syrian rebels. As for the US role in the world, she argues that the US can’t “hunker down”. The problem isn’t American leadership. Instead, it’s one of messaging: “One issue is that we don’t even tell our own story very well these days.”

On the other hand, Obama’s foreign policy is edging away from liberal internationalism 2.5 and more toward 3.0. According to Ikenberry, version 3.0 would see the United States resolve global problems using highly multilateral and networked processes among many great powers, including potential adversaries. This is a post-hegemonic posture that seeks to maintain the liberal world order created by the United States through great power cooperation, including diplomacy with adversaries and rival hegemons.  The P5+1 diplomacy that led to the Iran deal is precisely the kind of engagement that would be pursued by a post-hegemon, and such a strategy would use this diplomatic success as a way to build consensus on solving other problems faced by all major powers.

What’s the difference between these two versions of internationalism? 3.0 would involve a much higher degree of strategic restraint and an acceptance of the limitations of American power. Obama’s “don’t do stupid stuff” principle is quite consistent with restraint and demonstrates a loss of faith in the use of unilateral military force. Given her assumption that the US must restore its hegemony, Clinton would have much fewer qualms regarding coercive activities.

Overall, these two different versions of liberal internationalism serve as the major grand strategic alternatives for foreign policy in the Democratic Party. Which makes one wonder: will other candidates (Sanders, O’Malley) articulate a foreign policy more consistent with Obama’s liberalism 3.0? Or, more interestingly, might it might possible to develop a strategy that even goes beyond 3.0, or for that matter, even beyond liberalism?

A wider window of opportunity for US-Iran cooperation

War on the Rocks has an interesting piece by Farzan Sabet throwing cold water on the possibility of future cooperation between the United States and Iran beyond the nuclear deal. Both states presumably have a shared interest in the defeat of a common enemy: the Islamic State. However, Sabet warns that Tehran will resist cooperation for two related reasons. The first is Iran’s pursuit of regional hegemony, a strategy prosecuted by Quds Force commander Qasem Suleimani and his support for proxy states and militias. The second is a network of rivalries between Iran and Sunni regional powers threatened by Iran’s bid for hegemony. This argument implicitly assumes that competition is rooted in the Iranian regime’s revisionist foreign policy posture – it seeks to dominate the region and rewrite the rules of regional order consistent with its own ideology.

However, there are developments out of Tehran that suggest Iran is adopting more restraint in its foreign policy. The conclusion of the nuclear negotiations has seen Iranian Foreign Minister Mohammad Javad Zarif open the door to cooperation on other issues with the United States, which presumably include ISIS and broader regional instability. Most recently, The Economist has reported that Suleimani’s activities are now under review by an external committee following criticisms regarding his proxy-oriented strategy. The same piece notes that Zarif has effectively stepped into Suleimani’s role, and is now seeking to “find an endgame in Syria that limits, rather than increases, Iran’s armed involvement in the civil war there.” Combined with the ascendence of the moderate president Hassan Rouhani, who initiated diplomatic outreach with the West that led to the nuclear deal, it seems that politics within the Iranian regime thus appear to be driving foreign policy change.

This bodes well for the prospects of a continuing rapproachement between the US and Iran, but it does not necessarily mean that cooperation is forthcoming. An undiscussed factor is domestic politics within the United States. While Rouhani and Zarif are especially secure in their position, no such uncertainty exists in the United States. This country itself is about to undergo a leadership transition with the 2016 election, and there are vastly different opinions on the nuclear deal and presumably future cooperation.

We can safely assume that a Republican candidate will tear up the nuclear deal and resume hostility towards Iran (although Donald Trump has given mixed signals on this). On the other hand, it’s not entirely clear how Hillary Clinton, the current front-runner, would approach Iran. While she is supporting the Iran deal, this appears to be more about avoiding the appearance of going against President Obama. She has been an Iran hawk in the past, and was Senator from a state who’s politicians fall all over themselves speaking against Iran as resolute defenders of Israel. Bernie Sanders would be most likely to support continued cooperation with Iran. Although he is rising in the polls, he remains an underdog.

If we consider the domestic politics of both Iran and the United States, the window of opportunity for further cooperation is wider than we think, especially on the Iranian side. But, the combination of uncertainty injected by the 2016 election and the highly partisan nature of the issue shows that the real obstacle is American domestic politics.


This is the personal website of Stephen Pampinella, assistant professor of political science and international relations at SUNY New Paltz. Within international relations, I study war and conflict, statebuilding interventions, and American foreign policy. I also am deeply interested in New York State politics, a product of growing up on Long Island and living in Albany for 11 years, where I did my undergraduate and graduate work.

On this website, you can find my CV, research, and a blog that features ideas about the world around us. You can find me on Twitter @stevepampinella, and feel free to email me with any questions at

The image on the home page is a painting by Francisco Goya entitled “Duelo a garrotazos,” or duel with cudgels.

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