zenpundit.com

[ by Charles Cameron ]

Martyr and messiah are two of the more intense “roles” in the religious vocabulary, and unlike mystics and saints, both martyrs and messiahs tend to have an impact, not just within their own religious circles but in the wider context of the times.

Martyr and messiah are also words that can be bandied about fairly loosely — so a simple word-search on “messiah” will reveal references to a third-person platform game with some gunplay and the white messiah fable in Avatar, while a search on “martyr” might tell you how to become a martyr for affiliate networks, just as a search on “crusade” will turn up crusades for justice or mental health – my search today even pointed me to a crusade for cloth diapers.

1. Martyrdom and messianism in WikiLeaks

Unsurprisingly, perhaps, both terms crop up occasionally in WikiLeaks, with the Government of Iraq, for instance, banning use of the word “martyr” for soldiers who died in the war with Iran, and US diplomats wiring home a report by an opposition psychiatrist to the effect that “Morally, Chavez [of Venezuela] combines a sense of tragedy and romanticism (a desire for an idyllic world) to project a messianic image.” Indeed, the whole paragraph is choc-a-bloc with that kind of imagery, and worth quoting in full:

Ideologically, Chavez wants to project an image of a “utopian socialist,” which de Vries described as someone who is revolutionary, collectivist, and dogmatic. In reality, de Vries argues, Chavez is an absolute pragmatist when it comes to maintaining power, which makes him a conservative. Coupled with Chavez’ self-love (narcissism), sense of destiny, and obsession with Venezuelan symbolism, this pragmatism makes Chavez look more like fascist, however, rather than a socialist. Morally, Chavez combines a sense of tragedy and romanticism (a desire for an idyllic world) to project a messianic image. De Vries, however, said Chavez is a realist who uses morals and ethics to fit the situation.

PM Netanyahu of Israel was using the term “messianic” with a little more precision when he described the Iranian regime as “crazy, retrograde, and fanatical, with a Messianic desire to speed up a violent ‘end of days.'”

2. Julian Assange in the role of martyr

The words martyr and messiah, then, carry a symbolic freight that is at the very least comparable to that of flags and scriptures – so it is interesting that both terms crop up in the recent BBC interview with Julian Assange.

My reading of the interview suggests that it is Assange himself who introduces the meme of martyrdom, though not the word itself, when he answers a question about the impact of the sexual accusations against him, “What impact so you think that will have on your organisation and what sort of figure do you think you, Julian Assange, cut in the face of all this. How will you be regarded? What will it do to you?” with the response, “I think it will be quite helpful for our organisation.”

In the follow up, interviewer John Humphrys twice uses the word “martyr” explicitly:

Q: Really? You see yourself as a martyr then?

JA: I think it will focus an incredible attention on the details of this case and then when the details of this case come out and people look to see what the actions are compared to the reality of the facts, other than that, it will expose a tremendous abuse of power. And that will, in fact, be helpful to this organisation. And, in fact, the extra focus that has occurred over the last two weeks has been very helpful to this organisation.

and:

Q: Just to answer that question then. You think this will be good for you and good for Wikileaks?

JA: I’ve had to suffer and we’ve had incredible disruptions.

Q: You do see yourself as a martyr here.

JA: Well, you know, in a very beneficial position, if you can be martyred without dying. And we’ve had a little bit of that over the past ten days. And if this case goes on, we will have more.

3. Julian Assange in the role of messiah

If the role of martyr implies, at mimimum, that one suffers for a cause, that of messiah implies that one leads it in a profound transformation of the world. Both terms are now found in association with the word “complex” – which applies whenever a individual views himself or herself as a martyr or messiah – but a “messianic complex” is presumably more worrisome than a “martyr complex” if only for the reason that there are many more martyrs than messiahs, many more willing to suffer for a cause than to lead it.

It is accordingly worth noting that it is the interviewer, John Humphrys, who introduces both the word “messianic” and the concept of a “messianic figure” into the interview, although Assange makes no effort to wave it away…

Q: Just a final thought. Do you see yourself… as some sort of messianic figure?

JA: Everyone would like to be a messianic figure without dying. We bringing some important change about what is perceived to be rights of people who expose abuses by powerful corporations and then to resist censorship attacks after the event. We are also changing the perception of the west.

Q: I’m talking about you personally.

JA: I’m always so focussed on my work, I don’t have time to think about how I perceive myself… I had time to perceive myself a bit more in solitary confinement. I was perfectly happy with myself. I wondered what that process would do. Would I think “my goodness, how have I got into this mess, is it all just too hard?”

The world is a very ungrateful place, why should I continue to suffer simply to try and do some good in the world. If the world is so viciously against it ,why don’t I just go off and do some mathematics or write some books? But no, actually, I felt quite at peace.

Q: You want to change the world?

JA: Absolutely. The world has a lot of problems and they need to be reformed. And we only live once. Every person who has some ability to do something about it, if they are a person of good character, has the duty to try and fix the problems in the environment which they’re in.

That is a value, that, yes, comes partly from my temperament. There is also a value that comes from my father, which is that capable, generous men don’t create victims, they try and save people from becoming victims. That is what they are tasked to do. If they do not do that they are not worthy of respect or they are not capable.

4. Julian Assange, martyr and messiah?

I think it is clear that both Assange and his interviewer are in effect reframing the religious terms “martyr” and “messiah” in non-religious, basically psychological senses — although I don’t suppose Assange is exactly claiming to have the two “complexes” I mentioned above.

Here’s what’s curious about this reframing, from a religious studies point of view:

Assange’s implicit acceptance of a “messianic” role undercuts the specific force of the role of “martyr” – one who gives his life for the cause. “Everyone” he says, “would like to be a messianic figure without dying.” Assange wouldn’t exactly object to being a martyr without dying, too.

The Grand Strategy of the Byzantine Empire by Edward Luttwak

Just starting reading this magnum opus by eminent strategist Edward Luttwak and I am thoroughly enjoying it; particularly, the context-building historical digressions that enrich the text.  Highly recommended.

John Robb at Global Guerrillas:

JOURNAL: Moral Decay?

Moral decay is often cited as a reason for why empires/civilizations collapse.  The slow failure of the US mortgage market, the largest debt market in the world and the shining jewel of the US economic/financial system, is  a good example of moral decay at work.  

Why is this market failing?  It’s being gutted — from wholesale fraud and ruthless profiteering at the bank/servicer level to strategic defaults at the homeowner level — because a relatively efficient and effective moral system is being replaced by a burdensome and ineffective one.  What shift?  Our previous moral system featured trust, loyalty, reputation, responsibility, belief, fairness, etc.   While these features were sometimes in short supply, on the whole it provided us with an underlying and nearly costless structure to our social and economic interactions.  

Our new moral system is that of the dominant global marketplace.  This new system emphasizes transactional, short-term interactions rather than long-term relationships.  All interactions are intensely legalistic, as in: nothing is assumed except what is spelled out in the contract.  Goodness is solely based on transactional success and therefore anything goes, as long as you don’t get punished for it.  

In this moral system, every social and economic interaction becomes increasingly costly due to a need to contractually defend yourself against cheating, fraud, and theft.  Worse, when legalistic punishment is absent/lax, rampant looting and fraud occurs.  

Given the costs and dangers of moral decay, it’s not hard to see why it can cause a complex empire/civilization to collapse.

John is drawing on an intellectual tradition goes back to Gibbon, Ibn Khaldun, Polybius, Confucius and Mencius  but is mashing it up with modern concepts of social complexity, such as is found in Joseph Tainter’s The Collapse of Complex Societies. This makes sense; when members of a ruling class start to behave in an unethical manner, there is a natural reaction by morally vigilant members of the ruling class to check future abuses of power by dividing administrative authority, increasing regulations, creating new watchdogs and erecting balancing countermeasures. This is an increase in complexity that decreases rather than improves efficiency. Society pays more for the same level of effective governance and the creep of corruption will soon require another “re-set” and yet another no-value added  increase in complexity as the elite multiplies and seeks their own aggrandizement.

When Robert Wright wrote of “ossifying” societies unable to stand the test of barbarians in the ancient and medieval worlds, in Nonzero:The Logic of Human Destiny, he was explicit that a moral critique often correlated with economic/darwinian fitness. Rome, for example, eschewed adaptive technological innovation due to it’s heavy reliance on inexpensive slave labor. Oligarchic societies fit the moral decay theory because oligarchies focus on the zero sum game of extracting existing wealth from the population instead of creating and accumulating it. The extraction process requires an expensive social architecture of control and this is subject to diminishing returns. At a certain point, any system reaches the tipping point on adding the next level of non-productive complexity and begins to unravel.

What if the historical ratchet could be reversed?

What if the excess complexity could be systemically pared back along with the opportunities for corruption and self-aggrandizement that required countermeasures?

Societies are occasionally capable of moral and political renovation, cases in point, the Glorious Revolution and the Meiji Restoration, both of which tied ancient ideals to new political forms while sweeping away a corrupt elite. The American Revolution period, through the adoption of the US Constitution would be another example of societal transformation. These successes, which involve constitutional reforms and a rejuvenated political economy are essentially of a social contractual nature and are rare. Failure is more common, as with Sulla’s bloody reforms that temporarily got rid of bad actors and rebooted the Roman Republic to an older, more virtuous model but failed to address the fact that the structural flaws of the Republic itself were the problem, not the ambition of Marius.

Things are not yet too far gone. There is much that is wrong with the United States but we have a more resilient and coherent foundation upon which to reconstruct than did the Romans of the 1st century BC. 

America has many Mariuses but a better Republic.

Courtesy review copies that arrived this week from authors and publishers. Sweet!

Magic and Mayhem: The Delusions of American Foreign Policy From Korea to Afghanistan by Derek Leebaert

Operation Dark Heart: Spycraft and Special Ops on the Frontlines of Afghanistan by Anthony Shaffer

Without Hesitation: The Odyssey of an American Warrior by Hugh Shelton

Soft Spots: A Marine’s Memoir of Combat and Post Traumatic Stress Disorder by Clint van Winkle

I really enjoyed Leebaert’s early Cold War history, The Fifty Year Wound and therefore, have high hopes for Magic and Mayhem.  By contrast, Operation Dark Heart has already been the subject of controversy when the Pentagon bought up the entire first edition in order to wheedle an idiosyncratic list of redactions from the publisher for the second edition.

A note to readers, General Shelton, the former Chairman of the Joint Chiefs of Staff, and LTC Anthony Shaffer are both associated with the new military affairs and history site, Command Posts.

In addition to review copies, I shelled out some hard-earned cash for a few other titles:

The Ruin of the Roman Empire: A New History  by James J. O’Donnell

Worlds at War: The 2,500-Year Struggle Between East and West by Anthony Pagden

The House of Medici: Its Rise and Fall by Christopher Hibbert

What new books have you just picked up?

For historians of the ancient world – and Germans, I suppose – this is awesome.

Hat tip to Lexington Green.