zenpundit.com » torture

Archive for the ‘torture’ Category

Sanctified payback, blowback

Friday, August 29th, 2014

[ by Charles Cameron -- so IS is using waterboarding? meditating on copycattism as a jihadist strategy ]
.

1902waterboarding

**

Here’s the basic news, from Adam Goldman and Julie Tate, Captives held by Islamic State were waterboarded, in the Washington Post today:

At least four hostages held in Syria by the Islamic State, including an American journalist who was recently executed by the group, were waterboarded in the early part of their captivity, according to people familiar with the treatment of the kidnapped Westerners.
.
James Foley was among the four who were waterboarded several times by Islamic State militants who appeared to model the technique on the CIA’s use of waterboarding to interrogate suspected terrorists after the Sept. 11, 2001, attacks.

**

Some have tried to downplay the implied similarity:

“ISIL is a group that routinely crucifies and beheads people,” said a U.S. official, using one of the acronyms for the Islamic State. “To suggest that there is any correlation between ISIL’s brutality and past U.S. actions is ridiculous and feeds into their twisted propaganda.”

In this case, sadly, correlation is almost certainly causation, in the sense that the Qur’an permits the otherwise impermissible when one takes an action in war against enemies who have previously taken the same action against one.

And we have taken the action of waterboarding:

Three CIA detainees — Khalid Sheik Mohammed, Abu Zubaida and Abd al-Rahim al-Nashiri — were waterboarded while held in secret CIA prisons. Mohammed, the self-proclaimed mastermind of the 9/11 attacks, was waterboarded 183 times, according to a memo issued by the Justice Department’s Office of Legal Counsel.

**

Others have vaguely waved their hands in the direction of the idea that what we do may rebound on us:

Critics of waterboarding have said for years that the practice endangered Americans, putting them at risk of being subjected to the same brutal treatment at the hands of the enemy.

“Waterboarding dates to the Spanish Inquisition and has been a favorite of dictators through the ages, including Pol Pot and the regime in Burma,” Democratic Sens. Dianne Feinstein (Calif.) and Sheldon Whitehouse (R.I.) said in an op-ed in 2008. “Condoning torture opens the door for our enemies to do the same to captured American troops in the future.”

**

But there’s more specificity to it than that.

I suppose I first caught on to it when Osama bin Laden said:

And as I looked at those demolished towers in Lebanon, it entered my mind that we should punish the oppressor in kind and that we should destroy towers in America in order that they taste some of what we tasted and so that they be deterred from killing our women and children.

and I was instantly reminded of Qur’an 2.194, which contains the phrase in the Pickthal version:

And one who attacketh you, attack him in like manner as he attacked you.

Yusuf Ali translates the whole verse thus:

The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.

But I’ve said all this before, talking about that speech of OBLs in more detail in Close reading, Synoptic- and Sembl-style, for parallels, patterns.

**

Finally, waterboarding is not the only procedure that our own actions have opened us up to in this sense:

François said Foley was subjected to mock executions — something suspected al-Qaeda operative Nashiri also endured while being held in a secret CIA prison, according to a report by the inspector general of the CIA. The Justice Department did not sanction mock executions.

There’s plenty of room for innovative brutality on the part of IS, even without this kind of divine sanction — but it still might be useful for us to be aware of Qur’an 2.194 when considering psssible second-order effects of our own tactics, eh?

Share

Torture, a Rolex, & the Dalai Lama

Thursday, June 19th, 2014

[ by Charles Cameron -- torture by photographic means, and compassion as exchange ]
.

It is the image above, not the Dalai Lama himself, that has been “tortured” photoshopically. It is featured, along with similarly “tortured” images of Iggy Pop and Karl Lagerfeld, in a Belgian ad campaign from Amnesty International — in which each “iconic” figure’s tortured image is accompanied by an unlikely quote to illustrate the series theme, “Torture a man and he will tell you anything.”

I know nothing of Lagerfeld, and only enough about Iggy Pop to agree he likely wouldn’d admit that Justin Bieber “is the future of rock’n’roll” — but yes, I am pretty confident that if you ever hear or see the Dalai Lama claiming that anyone who doesn’t have a Rolex by the age of 50 has failed in life, His Holiness has been tortured — either for real or, as here, in an ad.

**

I can’t easily speak for Iggy Pop or Karl Lagerfeld, but the Dalai Lama is a Buddhist, and it is worth noting that Buddhism addresses the question of “who suffers” in a manner that is relevant to the use of the Dalai Lama’s image above.

From a Mahayana Buddhist point of view, as Dr John Makransky puts it in his chapter on Compassion in Buddhist Psychology in Germer & Siegel’s Wisdom and Compassion in Psychotherapy:

Another renowned 8th century Indian teacher, Santideva, by pointing out the constructed nature of concepts of “self” and “other,” shows us how to re-employ those concepts to re-configure our world into an expression of compassion and wisdom, entering into the bodhisattva path. “Self” and “other” are merely relative, contextual terms, Santideva argues, like “this bank” and “the other bank” of a river. Neither side of a river is intrinsically an “other bank.” (Harvey, 2000). Similarly, it is a cognitive error to think of other beings as intrinsically “other.” For all are “self” from their own perspectives; all are like oneself in their deepest potential, desire for happiness, and deluded patterning; and all are undivided from oneself in the empty, inter-dependent ground of all things (Wallace and Wallace, 1997). By reflecting on the sameness of self and others in such ways, and the tremendous benefit to our mind that would come by reversing the usual constructs of “self,” “other” and associated feelings, we explore viewing others as our very self while sensing our self as a neutral other. Through such practice, we discover, the great burden and suffering of clinging to our self over others is relieved, and we can increasingly give rise to the compassion and wisdom that feels and recognizes all beings as like ourselves (Wallace and Wallace, 1997).

and:

In Tibet this practice of “exchanging self and other” is commonly given the form of tong-len meditation, in which we exchange self for other by imagining that we take others’ sufferings into the empty ground of our being while freely offering others all of our own virtue, well-being and resources. This imaginative pattern helps conform our mind to the wisdom of emptiness that recognizes others as ultimately undivided from our self, and gives that wisdom its most fundamental compassionate expression.

Indeed, the Dalai Lama teaches the practice of tonglen — literally, “the practice of giving and taking” — himself, and explains it thus:

“Exchanging ourselves with others” should not be taken in the literal sense of turning oneself into the other and the other into oneself. This is impossible anyway. What is meant here is a reversal of the attitudes one normally has towards oneself and others. We tend to relate to this so-called “self” as a precious core at the center of our being, something that is really worth taking care of, to the extent that we are willing to overlook the well-being of others. In contrast, our attitude towards others often resembles indifference; at best we may have some concern for them, but even this may simply remain at the level of a feeling or an emotion. On the whole we are indifferent we have towards others’ well-being and do not take it seriously. So the point of this particular practice is to reverse this attitude so that we reduce the intensity of our grasping and the attachment we have to ourselves, and endeavor to consider the well-being of others as significant and important.

**

It is instructive to compare the “tonglen” form of practice and insight described here with two comments I quoted recently in my post on dehumanization and its consequences

Archbishop Tutu:

when we dehumanize someone, whether you like it or not, in that process you are dehumanized. A person is a person through other persons. If we want to enhance our personhood, one of the best ways of doing it is enhancing the personhood of the other.

And Jonathan Shay:

Restoring honor to the enemy is an essential step in recovery from combat PTSD (Post Traumatic Stress Disorder). While other things are obviously needed as well, the veteran’s self-respect never fully recovers so long as he is unable to see the enemy as worthy. In the words of one of our patients, a war against subhuman vermin “has no honor.” This in true even in victory; in defeat, the dishonoring makes life unendurable.

**

From yet another perspective, isn’t what all these writers are getting at– from the Lama via the Archbishop to the psychiatrist — exactly the different the Jewish philosopher Martin Buber pointed up in his classic book, I and Thou?

Love does not cling to the I in such a way as to have the Thou only for its “content,” its object; but love is between I and Thou. The man who does not know this, with his very being know this, does not know love; even though he ascribes to it the feelings he lives through, experiences, enjoys, and expresses.

and again:

Inscrutably involved, we live in the currents of universal reciprocity.

And isn’t this also the core of Charles Williams‘ teachings of Substitution within the Co-Inherence — a practice which, as he writes:

exchanged the proper self, and wherever need was, drew breath daily in another’s place, according to the grace of the Spirit ‘dying each other’s life, living each other’s death’. Terrible and lovely is the general substitution of souls…

I have added a couple of commas to make Williams’ dense text a little more accessible here, but his thought in these matters is profound, and not too distant from that of tonglen: that Christians, acting within the will of God, can offer themselves to take on themselves each other’s specific burdens, perils and illnesses, in an “exchange” of love.

For those wishing to dig deeper into Charles Williams — the sadly neglected and no less brilliant friend of Tolkien and CS Lewis — and his doctrine of Substitution in particular, Susan Wendling‘s paper Flesh knows what Spirit knows: Mystical Substitution in Charles Williams’ Vision of Co-Inherence seems a good place to start, and her bibliography offers further sources to explore.

**

All of which, it meseems, is a far cry indeed from the lure of the Rolex

Share

Of sacrament and torture, blasphemy and free speech

Saturday, May 3rd, 2014

[ by Charles Cameron -- on torture as the inverse of sacrament: from Palin's joke to Cavanaugh's rich theology ]
.

Soon-to-be-martyred Archbishop Romero celebrates Mass in San Salvador's Basilica of the Sacred Heart

**

Sarah Palin:

Sarah Palin, speaking to the NRA the other day, said:

waterboarding is how we baptize terrorists

And I have to say that as someone brought up within Christianity with a sacramental view of the world, I found that distasteful.

But.

**

Tha Haggadah:

In a sprawling online conversation just last week, a Jewish friend pointed me to the Two-Minute Haggadah – A Passover service for the impatient. The Haggadah is the liturgical book which gives the rubrics and prayers for a Passover meal, and is thus in some ways comparable to a Catholic Missal, which does the same for the Eucharist…

Here’s an excerpt:

Opening prayers:

Thanks, God, for creating wine. (Drink wine.)
Thanks for creating produce. (Eat parsley.)

Overview:

Once we were slaves in Egypt. Now we’re free. That’s why we’re doing this.

Four questions:

1. What’s up with the matzoh?
2. What’s the deal with horseradish?
3. What’s with the dipping of the herbs?
4. What’s this whole slouching at the table business?

Answers:

1. When we left Egypt, we were in a hurry. There was no time for making decent bread.
2. Life was bitter, like horseradish.
3. It’s called symbolism.
4. Free people get to slouch.

I’ll admit I was a little irritated by that one, too.

Passover is the most sacred meal of the year for Jews, the time when they remember their expulsion from Egypt and all the difficulties — scatterings, pogroms, the extermination ovens — that have followed, and I didn’t want to see the sacred sullied.

But the thing is, there’s wine at the seder — and not just a sip of it, reserved for the priestly caste — and although there are bitter memories and bitter herbs, the atmosphere is in some ways one of family and festival… and whereas Christianity often emphasizes right doctrine or orthodoxy, Judaism seems more interested in orthopraxy, right behavior — and encourages certainly questions, laughter, and hey, dance.

For the purposes of this post, I might put it this way: religion can sometimes take a joke, sometimes not so much.

**

Responses to Palin:

In any case, Palin made that remark, it drew applause from the crowd, and since it went public, various branches of the conservative US Christian right have raised religious objections…

As I said, I didn’t like Sarah Palin’s remark, but since I’m not part of her natural constituency in any case, I was interested to see whether others might bring the topic up.

It was Gary DeMar‘s American Vision — a Christian Reconstructionist outfit — that sent me the first email, and their comment first quoted Palin’s key phrase –

Well, if I were in charge, they would know that waterboarding is how we baptize terrorists.

— and then commented sharply:

Wow. No matter how bad Islam may be, what Christian would stoop so low as to cheapen and denigrate the faith in order to advocate torturing them?

Rod Dreher‘s piece in The American Conservative was titled The Sacrilegious Sarah Palin. In it, he commented:

OK, stop. Not only is this woman, putatively a Christian, praising torture, but she is comparing it to a holy sacrament of the Christian faith. It’s disgusting — but even more disgusting, those NRA members, many of whom are no doubt Christians, cheered wildly for her.

and:

Palin and all those who cheered her sacrilegious jibe ought to be ashamed of themselves. For us Christians, baptism is the entry into new life. Palin invoked it to celebrate torture. Even if you don’t believe that waterboarding is torture, surely you agree that it should not be compared to baptism, and that such a comparison should be laughed at. What does it say about the character of a person that they could make that joking comparison, and that so many people would cheer for it. Nothing good — and nothing that does honor to the cause of Jesus Christ.

If I thought that kind of hateful declaration and abuse of the Christian religion was what conservatism stood for, I wouldn’t be able to call myself a conservative. Some conservatives do stand for that. They’re wrong, and they should be called out on it — not because some liberal somewhere is going to be offended, but first and foremost because we Christians who identify as conservatives are appalled by it.

I think blasphemy rather than sacrilege is probably the better term for a verbal act, but the two are often and perhaps easily confused…

The Federalist carried the story under the headline, No, Sarah Palin, Baptism Isn’t A Good Punchline For A Terrorist Joke and dug a little deeper into Palin’s theology:

Is waterboarding how we baptize terrorists? However powerful waterboarding might be (and whether or not it is defensible, a good idea or achieves the goals of those who advocate its use), it doesn’t hold a candle to the power of the Christian baptism, as historically understood. Does it deliver those who are subjected to it from the devil, as Christian baptism does? Does it give them eternal life, as Christian baptism does? Is it voluntary, as Christian baptism is? It is none of these things.

Joking about baptism in the context of this aggressive action suggests that we don’t think baptism is as life-giving or important as it is.

and:

Now, it’s also true that Palin, from what we know of her congregational affiliations, is influenced by subsets of Christianity that take a different and far lower view of what baptism accomplishes. They say that it’s mere symbolism rather than means of God’s grace. In fact, that’s exactly what the web site of Wasilla Bible Church says. But I would hope that even these traditions wouldn’t take it so lightly as to joke about it in the context of waterboarding. Or even if it is considered OK to joke about waterboarding being baptism by these folks, I’d hope they recognize how blasphemous it sounds to the ears of Christians who retain the historic and high view of the sacrament.

The Gospel Coalition‘s comments under the title Is Waterboarding How We “Baptize Terrorists”? took a different tack:

Psychiatrist Jonathan Shay, author of Achilles In Vietnam: Combat Trauma and the Undoing of Character, found that dehumanizing the enemy during the Vietnam war caused psychological damage to American troops:

Restoring honor to the enemy is an essential step in recovery from combat PTSD (Post Traumatic Stress Disorder). While other things are obviously needed as well, the veteran’s self-respect never fully recovers so long as he is unable to see the enemy as worthy. In the words of one of our patients, a war against subhuman vermin “has no honor.” This in true even in victory; in defeat, the dishonoring makes life unendurable. (Achilles, pg. 115)

In our attempts to dehumanize our enemy we end up becoming less than human ourselves. It would be a Pyrrhic victory to save civilization and lose our humanity We must never hesitate to defend our culture, our future, and our lives against

Clearly I’m not alone in finding Palin’s words unortunate.

**

William Cavanaugh:

I’d like to take this a little farther.

I can understand Palin making the joke, thinking it’s just a joke, and I can understand too that it’s difficult for individual members of a crowd that’s vigorously applauding a speaker to suddenly switch from applause to dismay. Having said that…

I mentioned William T Cavanaugh‘s book Torture and Eucharist in a post yesterday, and while it’s not treating of Baptism but of the Eucharist, it presents a view of the Church’s sacramental activity as the polar opposite of torture:

Techniques of torment taught by the master torturers place great emphasis on leaving no physical marks behind. And torture never surfaces, but does its work in the shadowy realm of the disappeared, in clandestine dungeons with no address and no escape. (p. 49)

Cavanaugh’s “case study” here is of Pinochet‘s Chile, the desaparecidos, and the church — and torture, in Cavanaugh’s analysis, by the hidden nature of its atrocities as well as the atrocities themselves, strips the individual of social presence, spirituality, mentality, activity, identity — of everything but pain.

By contrast, Cavanaugh sees the Eucharist as the affirmation of social presence, spirituality, mentality, activity, identity — through the creation of the body of Christ as ain inherently social organism, the Church:

… the Eucharist is much more than a ritual repetition of the past. It is rather a literal re-membering of Christ’s body, a knitting together of the body of Christ by the participation of many in His sacrifice. – (p. 229)

This brings us to how torture and sacrament relate to one another:

If we are to understand properly the workings of terror and the church’s response, however, we must see the strategies of disappearance and torture as ways to deny martyrs to the church. (p. 59)

Disappearance, in other words, removes individuals from society in a manner that denies others the possibility of being devotionally and socially encouraged by their death, by the sacrifice of their life. Thus:

It is not the heroism of the individual which is most significant, but rather the naming of the martyr by those who recognize Christ in the martyr’s life and death. Indeed, what makes martyrdom possible is the eschatological belief that nothing depends on the martyr’s continued life; if he dies, nothing is ultimately lost. (p. 64)

In sum:

Where torture is an anti-liturgy for the realization of the state’s power on the bodies of others, Eucharist is the liturgical realization of Chris’s suffering and redemptive body in the bodies of His followers. Torture creates fearful and isolated bodies, bodies docile to the purposes of the regime; the Eucharist effects the body of Christ, a body marked by resistance to worldly power. Torture creates victims; Eucharist creates witnesses, martyrs. Isolation is overcome in the Eucharist by the building of a communal body which resists the state’s attempts to disappear it. (p. 206)

This brings Cavanaugh to his practical ecclesiological conclusion:

If the church is to resist disappearance, then it must be publicly visible as the body of Christ in the present time, not secreted away in the souls of believers or relegated to the distant historical past or future. It becomes visible through its disciplined practices, but the church’s discipline must not simply mimic that of the state. – (p. 234)

**

Archbishops Romero and Huddleston:

In the person of Archbishop Romero, pictured at the head of this post [photo via Super Martyrio's ROSARIUM: a reflection] — famous for broadcast sermons in which he named the names of the desaparecidos, shot and killed in 1980 while saying Mass, whose cause for beatification and sanctification has been approved by Pope Francis — the twin strands of our topic here, torture and sacrament, meet.

And I am reminded again of my own mentor, the [Anglican] Archbishop Trevor Huddleston‘s remark:

On Maundy Thursday, in the Liturgy of the Catholic Church, when the Mass of the day is ended, the priest takes a towel and girds himself with it; he takes a basin in his hands, and kneeling in front of those who have been chosen, he washes their feet and wipes them, kissing them also one by one. So he takes, momentarily, the place of his Master. The centuries are swept away, the Upper Room in the stillness of the night is all around him: “If I, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet.” I have knelt in the sanctuary of our lovely church in Rosettenville and washed the feet of African students, stooping to kiss them. In this also I have known the meaning of identification. The difficulty is to carry the truth out into Johannesberg, into South Africa, into the world.

Whether we speak of baptism, as in the case of Palin’s utterance, or of the Eucharist, in Cavanaugh’s book, or the Maundy Thursday mandatum in Huddleston’s, the principle remains:

A sacramental view of man is entirely opposite in function to state-sponsored torture, and is thus both its refutation and its cure.

Share

Moral Degeneration in the Crucible of War

Wednesday, June 12th, 2013

 

The recent post on Is 4GW Dead? stirred a great deal of interest, so I would like to extend the discussion on a point that that is critical not only for those who have responsibility for conducting military campaigns, but for statecraft and policy as well.

One of more important tenets of 4GW was the importance of “the moral level of war”, drawn from Colonel John Boyd’s thinking on the strategic impact of a combatant’s behavior, immoral  or exemplary, on all observers – belligerents, civilian noncombatants, neutral third parties, the media, the combatant’s own soldiers and citizens back home. Here is Boyd:

Morally our adversaries isolate themselves when they visibly improve their well being to the detriment of others (allies, the uncommitted), by violating codes of conduct or behavior patterns that they profess to uphold or others expect them to uphold.

· Morally we interact with others by avoiding mismatches between what we say we are what we are and the world we have to deal with, as well as by abiding by those other cultural codes or standards we are expected to uphold.

In a Reader’s Digest version of Boyd,  heroic, noble and magnanimous  behavior is admirable and attractive while hypocrisy, cruelty and cowardice are repulsive and antagonizing characteristics. While the former won’t guarantee your victory and the latter, unfortunately, won’t ensure your defeat, they will be a significant factor in ameliorating or generating friction.  The impression given by an army impacts the will of the enemy to fight, the morale and discipline of the soldiers, the restiveness of the civilians, the loyalty of allies and the goodwill of neighbors.

Boyd developed his thinking about the moral level of war in Patterns of Conflict  all the way up to grand strategy and above. The rub about the moral level  is that war is a crucible that puts every “cultural code” or “standard” to the test, as well as the character of the men fighting it and their leaders upon whom great responsibility rests.  Even with the best of intentions in policy and careful generalship in the field, the horrors of war can erode moral fiber and military discipline in an army, in a company or in the heart of one man. Nor does every army begin with good intentions and effective discipline – some fighting forces are scarcely to be regarded as “armies” at all while others embrace the darkness as a matter of policy.

In terms of warfare, let us define “moral degeneration” as a degraded state of moral decline where a belligerent has effectively abandoned the operational and tactical restraints on conduct mandated by the Laws of War (i.e. war crimes are SOP) and in some instances, the vestiges of civilization.

A textbook example of this kind of moral degeneration came to light a few weeks ago when a jihadi lunatic in Syria, a rebel commander Khalid al-Hamad, who goes by the name of “Abu Sakkar”, cut out the heart of a (presumably) dead government soldier and ate it on video. Charles Cameron expounded at length upon this minor atrocity here. I am not, to say the least, a fan of radical, revolutionary, transnational Sunni Islamism but I cannot honestly say that its proponents like Abul Mawdudi , Sayid Qutb, Abdullah Azzam, Osama bin Laden and their ilk ever openly advocated cannibalism. It is much more likely that Mr. al-Hamad’s behavior is explained by the ferocity of the civil war in Syria eroding customary norms of the combatants than  it is by Islamist ideology.

Moral degeneration in war seems to spring from two directions:

a) As a calculated act of Policy, from the top down, enforced by the leadership by military discipline and bureaucratic control.

b) As a spontaneous reaction by soldiers or fighters, appearing from the bottom up, without orders and frequently, in spite of them, possibly due to a breakdown in the chain of command, an erosion of discipline or sheer mutiny for the age-old purpose of reprisal, pillage and rapine.

The first category often occur with war as a convenient cover rather than a cause of grave crimes against humanity that leaders and  ideologues had long wished to carry out. The Armenian Genocide, as John Keegan wrote, belongs properly to the history of Ottoman imperial policy than it did WWI; in truth, the Genocide was the greatest and worst in a long succession of vicious pogroms that the Ottomans had launched against their Armenian Christian subjects during the reign of Abdul Hamid and the Young Turks. The Holocaust (which had some inspiration in Hitler’s mind, from the fate of the Armenians) was more closely tied to the evolution of  Nazi war policy but once Operation Barbarossa opened up the vast spaces of Soviet Eurasia, “the East” in Nazi parlance, the war itself increasingly took a backseat to expediting Hitler and Himmler’s ghastly and murderous racial priorities. This is a pattern of a priori planning, an escalating ideological radicalization of society that tends to be present with most of the large scale democides and genocides. It is the organizational powers of  coercion utilized by the state, or a mobilized faction of , it that makes the enormous scale of death possible, not the war.

What is different and also dangerous about moral degeneration from the bottom-up, is that it is cultural evolution driven by the psychological effects of extreme violence at work and, unlike an act of policy, more likely to be diffused widely across society as a permanent change for the worse. Too many German soldiers in WWI, former peasants and artisans and boys from middle-class families, returned from the Western Front morally coarsened and addicted to the adrenalin rush of combat and became in succession Freikorps paramilitaries, Communist streetfighters, Nazi Stormtroopers and SS men. The World War also gave Russia the men of the Cheka, the Red terror and the first Gulags on the Bolshevik Left and brutal and mad warlords on the White Right.

In more recent two decades, the break-up of Yugoslavia unleashed atavistic passions of ethnic hatred and atrocity, while organized society in Western African states and central Africa broke down entirely in transnational regional civil wars with unrestrained massacres and mass rape. As a result, there is little that is political but much that is primeval, at this juncture, to explain Joseph Kony’s motivations; he resembles nothing so much as a 21st century Kurtz. Mexico too is degenerating from the escalating violence of cartel insurgency and narco-cultas – there is not much tactical or strategic value in pagan death cults or human sacrifice but it is spreading:

…Our impression is that what is now taking place in Mexico has for some time gone way beyond secular and criminal (economic) activities as defined by traditional organized crime studies.3 In fact, the intensity of change may indeed be increasing. Not only have de facto politicalelements come to the fore-i.e., when a cartel takes over an entire city or town, they have no choice but to take over political functions formerly administered by the local government- but social (narcocultura) and religious/spiritual (narcocultos) characteristics are now making themselves more pronounced. What we are likely witnessing is Mexican society starting to not only unravel but to go to war with itself. The bonds and relationships that hold that society together are fraying, unraveling, and, in some instances, the polarity is reversing itself with trust being replaced by mistrust and suspicion. Traditional Mexican values and competing criminal value systems are engaged in a brutal contest over the ?hearts, minds, and souls‘ of its citizens in a street-by-street, block-by-block, and city-by-city war over the future social and political organization of Mexico. Environmental modification is taking place in some urban centers and rural outposts as deviant norms replace traditional ones and the younger generation fully accepts a criminal value system as their baseline of behavior because they have known no other. The continuing incidents of ever increasing barbarism-some would call this a manifestation of evil even if secularly motivated-and the growing popularity of a death cult are but two examples of this clash of values. Additionally, the early rise of what appears to be cartel holy warriors may now also be taking place. While extreme barbarism, death cults, and possibly now holy warriors found in the Mexican cartel wars are still somewhat the exception rather than the rule, each of these trends is extremely alarming, and will be touched upon in turn.

The crucible of war either tempers a people or it breaks them.

Share

The easy way or the hard way?

Saturday, June 1st, 2013

[ by Charles Cameron -- thinking more in terms of challenge than of threat, and skipping via Chicago Law, Everest, and Handel's Messiah to a Venn diagram of the workings of conscience ]
.

Well, I don’t always read the Chicago Law Review cover to cover, or even at all to be honest — but I confess I did like this opening paragraph from George Loewenstein† & Ted O’Donoghue†† (love those daggers after your names, guys):

If you ever have the misfortune to be interrogated, and the experience resembles its depiction in movies, it is likely that your interrogator will inform you that “we can do this the easy way or the hard way.” The interrogator is telling you, with an economy of words, that you are going to spill the beans; the only question is whether you will also get tortured — which is the hard way. In this Essay, we argue that much consumption follows a similar pattern, except that the torturer is oneself.

**

Here’s the easy vs hard contrast I was thinking about as I googled my way to the Law Review — as you’ll see, it has nothing to do with interrogation:

**

So, a little background. Jason Burke has been covering Everest for The Guardian lately, since it has been almost exactly sixty years since Hillary and Tenzing were the first to “conquer” the highest peak on earth — and one of his reports caught my eye — Everest may have ladder installed to ease congestion on Hillary Step:

It was the final obstacle, the 40 feet of technical climbing up a near vertical rock face that pushed Sir Edmund Hillary to the limit. Once climbed, the way to the summit of Mount Everest lay open.

Now, almost exactly 60 years after the New Zealander and his rope-mate, Sherpa Tenzing Norgay, stood on the highest point in the planet, a new plan has been mooted to install a ladder on the famous Hillary Step, as the crucial pitch at nearly 29,000ft has been known since it was first ascended. The aim is to ease congestion.

That’s what the upper panel, above, is all about — and I think it contrasts nicely with the bottom panel, which shows a rurp. Should you need one, you can obtain your own Black Diamond rurp here.

**

Rurps are awesome. Here are two descriptions of them, both taken from the mountaineering literature, and neither one of them focusing in too closely on the poetry of the name…

Steve Rope, Camp 4: Recollections of a Yosemite Rockclimber, p. 107:

Chouinard’s “rurp” was obviously something special. An acronym for “realized ultimate reality piton,” this ludicrously small fragment of heat-treated steel opened our eyes to untold possibilities.

and Chris Jones, Climbing in North America, p. 273:

It was about the size of a postage stamp. The business end was the thickness of a knife blade and penetrated only a quarter-inch into the rock. With several of these Realized Ultimate Reality Pitons, or rurps, Chouinard and Frost made the crux pitch on Kat Pinnacle (A4). It was the most difficult aid climb in North America.

Chouinard named this postage-stamp-sized thing the realized ultimate reality piton (RURP) because if you willingly and literally hang your life on that quarter-inch of steel, you’re liable to realize, well, ultimate reality.

Zen — yours for $15 and exemplary courage.

**

Here’s my question: should we make the hard way easier?

When is that a kindness, and when is it foolish?

**

In its own way, of course, a rurp is an assist — it makes the hard way a tad easier for the serious climber.

As indeed would the proposed “ladder” on Everest: here’s why it might be not-such-a-bad idea:

This year, 520 climbers have reached the summit of Everest. On 19 May, around 150 climbed the last 3,000ft of the peak from Camp IV within hours of each other, causing lengthy delays as mountaineers queued to descend or ascend harder sections.

“Most of the traffic jams are at the Hillary Step because only one person can go up or down. If you have people waiting two, three or even four hours that means lots of exposure [to risk]. To make the climbing easier, that would be wrong. But this is a safety feature,” said Sherpa…

Besides, the idea is to set it up as a one-way street…

Frits Vrijlandt, the president of the International Mountaineering and Climbing Federation (UIAA), said the ladder could be a solution to the increasing numbers of climbers on the mountain.

“It’s for the way down, so it won’t change the climb,” Vrijlandt told the Guardian.

Ah, but then there’s human nature to consider:

It is unlikely, however, that tired ascending climbers close to their ultimate goal will spurn such an obvious aid at such an altitude.

Bah!

**

Shouldn’t we just level the top off, as Handel and Isaiah 4.4 suggest, and as we’re doing in the Appalachians?

A little mountaintop removal mining, a helipad, and voilà — even I could make it to the summit!

**

But to return to Loewenstein† & O’Donoghue†† — their paper’s full title was “We Can Do This the Easy Way or the Hard Way”: Negative Emotions, Self-Regulation, and the Law — how can a theologian such as myself resist a diagram such as this?

Share

Switch to our mobile site