Shortly after Christmas 1831, an audacious rebellion broke out in Jamaica. Some 60,000 enslaved people went on strike. They burned the sugar cane in the fields and used their tools to smash up sugar mills. The rebels also showed remarkable discipline, imprisoning slave owners on their estates without physically harming them.
The second just begs to be read alongside the first, especially if like so many Brits you like two cubes of sugar in your tea..
I saw a bumper sticker that said “Make tea, not war”, and what a wild ride they are in for when they learn literally any fact about tea.
The second leaves you hanging, yeah, needing to comb your memory for the back-story of tea.. which is why, in addition to the fact that I read it after I’d read the entry on sugar and the sugar riots, I have put it second here.
It requires mental work!
But then the first one — with the rebellious slaves treating their imprisoned previous slave-owners civilly..
May I find there an early precedent for the nonviolence of MLK and the civil rights movemnt — in Jamaica, 1831?
This is the sort of intellectual stimulation I live for!
Lattes for two, if you please. Do you take yours with Splenda?
[ by Charles Cameron — a thoroughly impertinent riff on that saying of von Moltke ]
Hw many places could this sentence be applied to?
But the latest attacks, which appear to have been several months in the preparation, threaten to draw the entire population into a downward spiral of deadly confrontations, violent crackdowns by the security forces and toxic relations between local communities and the authorities.
But how many other places might such a sentence apply to?
I ask this because we tend to focus on certain words in a sentence like this: attacks, preparation, threat, population, deadly confrontations, violent crackdowns, security forces, local communities, the authorities. Those are the forces in play, if you will. But their play follows the rules of a certain game, and that game is also named in the sentence.
Its name is downward spiral.
Spiral staircase, the Vatican, Rome
What I want to suggests that we might learn a great deal if we shifted our attention from attacks, preparation, threat, population and the rest, and thought about spiral.
Spiral is the form that the attacks, preparation, threat, population and the rest — here and in those other places — takes, and as such it’s an archetype that underlies them, not just among the Rohingya, their Buddhist compatriots and Aung San Suu Kyi, but across the globe and through time itself.
Spiral as a pattern in conflict — do we study it?
If, as I suppose, von Moltke can be translated as saying, “no operating concept survives contact,” it would seem we may need to conceptualize contact, ie the complexity of relations, rather than operations, which are far more focused on us — how we “will prevent conflict, shape security environments, and win wars” — than on conflict and wars, both of which are minimally two-party affairs.
And I’m not trying to say anything so terribly new here, just to give fresh phrasing to Paul Van Riper‘s comment:
What we tend to do is look toward the enemy. We’re only looking one way: from us to them. But the good commanders take two other views. They mentally move forward and look back to themselves. They look from the enemy back to the friendly, and they try to imagine how the enemy might attack them. The third is to get a bird’s-eye view, a top-down view, where you take the whole scene in. The amateur looks one way; the professional looks at least three different ways.
Quinta da Regaleira, Sintra, Portugal, credit Joe Daniel Price
The sentence immediately preceding the one from the Nikkei Asia article I quoted above will hopefully illuminate hope in a pretty desperate situation:
The majority of this community and its religious leaders continue to eschew violence.
[ by Charles Cameron — being the revised version of the second part of my previous post ]
In an earlier post, rightly critiqued by evangelical pastor-writer-filmmaker Joel Richardson, I conflated Christian and Islamic “divine law movements” with Christian and Islamic “apocalyptic movements”. They are, as Joel pointed out, not the same, though perhaps somewhat related. I have left the first part of that post, dealing with “divine law”, standing, under the original title Juxtaposition: Qutb & Bahnsen.
Here is my revision of the second part of that post, in light of Joel’s comment. It concerns the similarities and differences between Christian and Islamic “apocalyptic movements”, with special attention to the question of violence or nonviolence on the part of their followers.
Firts, let’s be clear that Sunni hadith — of which there are very many, and of which some are considered sahih (authentic) and some daif (dubious), &c — can be found to support the idea that the Mahdi’s coming will be violent. The particular hadith favored by the Islamic State is an obscure one, but it supports that point and is used by IS to suggest divine sanction for their own violent actions:
The Last Hour would not come until the Romans would land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army). which would be constituted of excellent martyrs in Allah’s eye, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople.
The various black banners from Khorasan hadith, often used in Al-Qaida recruiting, similarly describes the Mahdi as a warrior-messiah:
Ibn Majah and Al-Hakim recorded that the Prophet said, “If you see the black flag coming from Khurasan, go to them immediately, even if you have to crawl over the snow, because indeed amongst them is the Caliph al-Mahdi .. and no one can stop the army until they get to Jerusalem.”
FWIW, Harun Yahya is the only Sunni source I’ve run across for the doctrine that the Mahdi’s activities will be non-violent:
Hazrat Mahdi (as) is a man of peace who evades war. Hazrat Mahdi (as) will make the morality of the Qur’an dominate the Earth not by war but by love and the remembrance of Allah. That Hazrat Mahdi (as) will dominate the world by means of peace and love, which is one of his attributes, is related in the hadith as follows:
People will seek refuge in the Hazrat Mahdi (as) as honey bees cluster around their sovereign. He will fill the world that was once full of cruelty with justice. His justice will be as such that HE WILL NOT WAKE A SLEEPING PERSON OR EVEN SHED ONE DROP OF BLOOD. The Earth will return to the age of happiness.
Almost all Sunnis who believe in the coming of the Mahdi believe also that he will come to establish peace by means of warfare.
Since the objective behind the uprising of Hadrat al-Mahdi is the establishment of divine government throughout the world and the elimination of tyranny and tyrants, it is natural that the Imam will face many difficulties and obstacles in realizing this objective.
By conducting military operations, he has to remove those hurdles along the way and overrun one country after another so as to prevail in the east and west of the world and establish the government of divine justice on earth.
The Mahdi, in this view, will again be a warrior-messiah. The question remains open as to whether his would-be followers can themselves hasten his coming by violence, or whether they must await hiom peaceably. Tim Furnish has addressed this question with specific reference to the use of nuclear weapons.
Since there is presently considerable concern about the potential violence of an Islamic Mahdist movememnt — Tim Furnish, for instance, has written, “Muslim messianic movements are to fundamentalist uprisings what nuclear weapons are to conventional ones” — Joel Richardson has made the difference between Muslim expectation of the Mahdi and Christian expectation of the Second Coming of Christ explicit, writing:
I explained to my host that unless a supernatural man bursts forth from the sky in glory, there is absolutely nothing that the world needs to worry about with regard to Christian end-time beliefs. Christians are called to passively await their defender. They are not attempting to usher in His return. Muslims, on the other hand, are actively pursuing the day when their militaristic leader comes to lead them on into victory. Many believe that they can usher in his coming.
Perhaps it is worth noting that Joel Richardson’s quote, above, suggests that in his view at least, Christians will not take up the sword until the Second Coming of Christ, and that from Harun Yahya’ statement it is unclear whether there will be bloodshed along the way to the Mahdi’s reign of justice and peace.
Intriguingly enough, Richardson and Yahya have met:
As I said in the earlier version of this post, I’d welcome comments from Joel Richardson, who has commented here on ZP before, Adnan Oktar, and / or Ceylan Ozbudak — especially in clarification of any points I have left obscure or gotten wrong. Thanks.
Zenpundit is a blog dedicated to exploring the intersections of foreign policy, history, military theory, national security,strategic thinking, futurism, cognition and a number of other esoteric pursuits.