Hrayr S. Karagueuzian

When Power Mocks Peace: A Lament for Truth and Justice

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…the struggle of man against power is the struggle of memory against forgetting — Milan Kundera

By Hrayr S. Karagueuzian, PhD

When Alfred Nobel invented dynamite in 1867 he felt so guilty about the devastating military applications that he created the Peace Prize to atone. Ironically, the prize has returned to explosives, this time, however, in rhetorical form. There are moments in history that seem scripted by satire, so bizarre, so deeply ironic, that they defy belief.

We now are facing such a moment. A war criminal, Prime Minister of Israel Benjamin Netanyahu, nominating a convicted felon, the U.S. President Donald J. Trump, for the Nobel Peace Prize is not the plot of a dystopian mockery, it is a grotesque reality unfolding before our eyes. This act is not merely absurd; it is an unambiguous assault on decency orchestrated by individuals wielding immense political power with impunity.

When those who preside over war and corruption begin to redefine peace and justice in their own image, it signals a deeper, more insidious decay: the collapse of truth under the weight of unchecked authority. What is truly shocking however, is not just that such a nomination was made, but that it barely registers as shocking anymore.

Our institutions, once guardians of moral clarity, now stand silently complicit, numbed by the normalization of the grotesque.

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This moment lays bare a brutal paradox of our time, where power not only rewrites the narrative but dares to present its distortion as virtue. When lies wear the robes of peace and justice, truth becomes the first casualty. The man signing the letter of confirmation, the architect of military campaigns that have slaughtered entire families, obliterated hospitals, schools, refugee camps turning Gaza into a graveyard of innocence. His government has presided over policies that human rights groups across the globe have condemned as crimes against humanity, with actions so brutal, so indiscriminate, that they bear the stench of genocide. Entire neighborhoods reduced to ash, children pulled lifelessly from the ruins, their only crime being born in a cage of siege and occupation. And who is he nominated for the Pantheon of peace? A man whose record is soaked in division, racism, and authoritarian bravado. This is no simple affront; it is a desecration of humanity’s longing for justice and harmony. Yet the silence of global institutions, the indifference of those entrusted with moral clarity, only deepens the horror. What does this absurdity tell us? The boundary between parody and reality has completely vanished amid irony, power struggles, and media spectacle.

The Nobel Peace Prize once represented an aspiration toward virtue, if not perfection. Then came the modern era. Now, in a plot twist so grotesque it would make Orwell wince and Kafka weep. This is not satire. This is news. But let us treat it as satire if only to survive the truth. It is justice in reverse: a spectacle where the perpetrators wear halos and the system applauds politely, if not enthusiastically. We are witnessing a cirque du déshonneur — a traveling show where the worst are paraded as the best, and the past is whitewashed by the fog machine of public relations.

When power claims the right to define truth, truth ceases to be truth at all. It becomes a tool, a weapon shaped to serve the interests of those in control. When power dictates what is true and what is not, facts are no longer discovered, they are manufactured. Reality is bent, not by reason or evidence, but by authority and force. In such a world, truth is stripped of its moral weight and reduced to political convenience.

Historical evidence indicates that when the pursuit of power outweighs the importance of truth, justice is not merely postponed but ultimately denied. In such moments, facts are not merely disputed; they are deliberately buried beneath layers of distortion, distraction, and denial. Few examples illustrate this more tragically than the ongoing refusal by some, including the current government of Türkiye, to acknowledge the Armenian Genocide perpetrated by the rulers of Turkish Ottoman Empire more than a century ago. This denial is not a difference of interpretation; it is a calculated erasure of historical truth in the service of political convenience. Like the denial of the Armenian Genocide, a wound silenced by the arrogance of denial and the cowardice of the complicit, is another verse in the long sorrowful ballad of power corrupting memory.

What remains unacknowledged aggravates the human conscience, deepening the wounds of injustice and rejecting the healing power of truth.

To deny such a profound crime against humanity is to commit a second violence: not just against the victims and their descendants, but against history itself. Instead of reckoning with the truth, denialists construct irrelevant alternative narratives (“the other side of the story,” so to speak), a sort of coercion, shallow diversions that avoid moral responsibility and cloud public understanding. The result is a monumental act of demoralization, a stunning failure of moral courage on the world stage. Justice, in these moments, is not defeated by lack of evidence or productive uncertainty but by the raw force of power unwilling to confront its own evidence. This is the beginning of moral decay: when truth becomes negotiable, justice becomes impossible. The Peace Prize stage no longer becomes the global moral summit; it becomes a glittering carousel of plausible deniability.

What is the message to the world’s youth, the disheartened, the hopeful? The youth, observing this theater of the absurd, may ask: “What’s the point of integrity if infamy gets the applause?” Let us not pretend this is harmless spectacle. This slow poisoning of merit has real consequences: cynicism becomes contagious; democracies begin to rot from indifference and the people most in need of hope and justice are told, loudly, that both are for sale.

We live in a civilization where virtue is not practiced as a value, rather displayed as a costume. Public statements about war crimes and peace prize nominations, previously seen as prestigious, are now considered parts of broader geopolitical strategies. We lionize peace while subsidizing injustice and violence. We imprison whistleblowers and decorate war architects. Here, symbolism clearly overtakes substance.

The Nobel Peace Prize becomes less a beacon of hope and more a circus trophy handed to whoever best plays the part, regardless of past roguish behaviors. By rewriting the narrative, society forgets who did what, and worse, who suffered. A clear case of historical amnesia. The world begins to laugh not with the West, but at it, and with every nomination like this, we contribute to our own intellectual and moral decay.

Let us not ask what kind of civilization allows this. Let us ask: what kind of civilization celebrates it? Because that is what happening now right before our eyes. The cameras flash. The pundits preach. The institutions nod and sip tea, content that history has become so soft-focus it now looks like a luxury product campaign. In this civilization war is defense, injustice is sovereignty, peace is whatever the powerful say. Perhaps it is time to introduce a new category of an award: The Post-Ironic Peace Prize, bestowed upon the individual who most masterfully transforms hypocrisy into a diplomatic virtue, who wages war with one hand and waves an olive branch with the other, all while keeping a straight face. But all is not lost. Still, the voices of the principled and the learned refuse to be silenced, standing firm against the erosion of truth and the burial of justice. They are the relentless guardians of conscience, like the scholars who defied Holocaust denial, the human rights lawyers who exposed apartheid’s brutalities, or the historians who challenge Türkiye’s denial of the Armenian Genocide.

What remains when justice is mocked, and memory erased? We descend into a civilization of sarcasm, where lies wear medals, where the absurd is applauded, and where history becomes a grotesque theater. Justice, though silenced for a time, is never truly defeated. It may be buried under propaganda, mocked by power, and delayed by corruption, but it does not die. It waits, it gathers strength in the hearts of the outraged, the grieving, the courageous. Across history, tyrants have fallen, empires have crumbled, and the lies of the powerful have been laid bare. What endures is the unyielding human spirit, the voices of the oppressed, the resilience of truth, and the quiet courage of those who refuse to look away. For example, in 2021, the United States formally recognized the Armenian Genocide as “genocide,” after more than a century of denial thanks to the advocacy, historical scholarship, and survivor testimony. Although it did not reverse the loss, it however, acknowledged the reality.

Despite the challenging conditions created by those in authority, there is hope that the nomination will not be honored and disgrace will be avoided. However, if the unthinkable happens, we risk turning moral authority into an outsourced, hollowed-out brand traded like offshore manufacturing or waved through by spineless ethics committees. The Nobel Committee may well slide into becoming a global reputation launderette, scrubbing the blood off tyrants and war criminals until they gleam enough for a Netflix redemption arc. We have seen it before: remember Henry Kissinger’s award amid the wreckage of Cambodia and Vietnam, and Aung San Suu Kyi’s silence in the face of genocide, even the EU lauded, while refugees drowned at its gates. Each time, the prize did not just falter it cracked faith in the very idea that justice, though slow, can outlast the brute force of power. If the committee caves, it will not be awarding peace it will be burying it under an inscription of hypocrisy.

(The author is Professor Emeritus of Medicine, David Geffen School of Medicine at UCLA. He is the author of the book with Yair Auron: Perfect Injustice. Genocide and the Theft of Armenian Wealth, Transaction Publishers, Rutgers University, NJ 2009.)

 

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