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[ by Charles Cameron – Occupy movement, banks and rumors of banks, date setting, apocalyptic, and just a hint of Y2K ]

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I’ve said it before, I think: we’re witnessing Y2K: the Expectation in slo-mo.

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Now it’s time for banks and rumors of banks to run up the flagpole once again.  As I say in the title of this post, there’s a certain percentage of human brains that simply can’t take the heat, and should stay out of the kitchen. Perhaps I’m being generous in my estimate of the percentage…

So here are three dates to mark on your calendar: October 15th, which is tomorrow at the time of writing, October 21st, coming up shortly, and October 31st, if we live to see the day…

Let’s take them in reverse order:

 

The October 31st option lacks intelligence, in my not always humble opinion, for two reasons: first, because it’s all a bit like yelling fire in a cinema for the deaf when you don’t know sign language — almost no-one will pay enough attention to take the action you’re recommending — and second, because even if you want to see a significant change away from the ways in which money can buy influence at the moment, the idea of crashing the banks as a means to that end will only turn people away from the larger movement into which you’ve somehow inserted yourself.

Informing politicians that the more “bought and paid for” money they get, the fewer voters will vote for them is one thing. Creating a sustainable parallel system that could mitigate crises, ensuring local food distribution in the event of a disruption of the trucking industry for instance, is another, in much the same spirit.  But crashing the world economic system isn’t even a thing — it’s demented.

So October 31st is a non-starter: pop, fizzle and #FAIL.

Which is lucky, because according to Harold Camping, whose one hundred million dollar campaign to alert us all that the world would end earlier this year didn’t manage to buy God’s decision-making process, there won’t be anyone, anywhere, after October 21st — let alone any banks to withdraw funds from.

No doubt, like Camping’s previous predictions, this one too will fizzle and #FAIL

I wouldn’t care to guess what percentage of my 3% of human brains unable to take the heat will be following Camping at this point, or what percentage the bank crasher will claim, but there’s still room on my dance card for 2012, and this won’t be the last we hear of such ideas.

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Which leaves us with tomorrow, a day very much like yesterday… which it will soon turn into?

This one’s interesting because although it has a date certain — one, mark you, that conflicts with the October 31st idea — the event itself doesn’t appear to be scripted [see video].

So who knows?  The suspense is killing me — but it won’t be for long.

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Y2K had its fair share of apocalyptic expectations, threatened SCADA failures, worries about supply chains, bank runs and the like, and I’ve suggested [more than once] that we could really use a decent map of our critical dependencies — one that includes our human capacities for fear, fury, obstructionism, fatalism, indecision, generosity, competition and cooperation…

Time for an eTank — or an  iTank, or a G+Tank — eh?

Come now, let us reason together..

[ by Charles Cameron — values ]

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Sacrifice was high among the unifying ideals that many Americans hoped would emerge from the rubble of ground zero, where so many Good Samaritans had practiced it. But the president scuttled the notion on the first weekend after the attack, telling Americans that it was his “hope” that “they make no sacrifice whatsoever” beyond, perhaps, tolerating enhanced airline security. Few leaders in either party contradicted him. Bush would soon implore us to “get down to Disney World in Florida” and would even lend his image to a travel-industry ad promoting tourism. Our marching orders were to go shopping.

I’ve drawn this partial paragraph from Frank Rich‘s New York piece of August 27th, The 9/11 decade is now over. The terrorists lost. But who won? – it really caught my attention.

If you shake it down in the mind like someone panning for gold to get rid of the lightweight details, the heavier material that remains for you to sort through will, I think, consist of two words: “sacrifice” as representing one order of values, gleaming in contrast with the darker “shopping” representing another.

Yesterday I made a post about words and culture, this one is about culture and sacrifice… what comes next will be the series on ritual and ceremonial…

 by J. Scott Shipman

Anonymous and Master Roger, Anonymous, Notary of King Béla The Deeds of the Hungarians, Master Roger’s Epistle to the Sorrowful Lament upon the Destruction of the Kingdom of Hungary by the Tartars

 Back in June Zen posted a couple of mini book reviews, and David Schuler posted this comment: 

 “For moderns inclined to romanticize war in antiquity may I recommend The Epistle to the Sorrowful Lament upon the Destruction of the Kingdom of Hungary by the Tartars?  It became available in English translation fairly recently and constitutes a first-hand account of the Mongol invasion of Hungary.  The violence, not only against persons and property, but against the land itself is notable and eye-opening.”

The title was enough to pique my interest, and since I knew very little of this period I went to Amazon UK and purchased a copy (US versions are prohibitively expensive) . That said, I didn’t expect to get around to reading for some time, but if I don’t “buy” a book while it is still on my mind, I’ll likely forget as the pile continues, “without ceasing” (to wax Biblical) to grow. For an obscure text, the introduction drew me in and I was hooked enough to read a few pages a day.

The book has ample and informative introductions to each work. The stories are presented in Latin on one page and English on the facing page.

The narratives are very different, Anonymous was a Notary to King Béla (circa 1196), and he recounts the deeds of Hungarian royalty, and the behind the scenes machinations of the royal court. Anonymous’ account was laced with both biblical and classic texts and was quite tedious, predictably obsequious but while at the same time offering up little snippets here and there—and often in the notes. A note in the section titled 40. The Victory of Prince Árpád, Anonymous wrote: “…for thirty four days and in that place the prince and his noblemen ordered all the customary laws of the realm and all its rights.” The editors included the following footnote with respect to “rights.”

 “The translation of ius (in contrast to lex, “law”) is a problem that is not only linguistic. Translators of Roman legal texts often retain ius, as it implies law, justice, rights along with all their connotations. Modern English does not distinguish lex from ius, Gesetz from Recht, or loi from droit, which may explain the generally supine Anglo-Saxon attitude towards the law and authority in general…”

Schuler was right in his description of Master Roger’s first hand account of the Tartar invasion (1241/42); horrific comes to mind. There is no romance. The brutality and ruthlessness of the Tartars is awe-inspiring and fearful 900 years removed. The tactics of the Tartars are textbook examples of psychological warfare before the term was coined—and their ability to “get inside” their adversaries decision-making loop (OODA, anyone?) was remarkable.

The ancient Sorrowful Lament story was reassuring of the power and resilience of the human spirit. The deprivations experienced by the Hungarians were not unique in human history, but serve to illustrate how resilient a people can be when things truly go to hell in a hand basket. When their leaders failed, the Hungarians found way to live in spite of their feckless unprepared leaders, and in spite of a ruthless, blood and booty thirsty enemy.

Anonymous and Master Roger is recommended to anyone wanting to understand the human condition, whether royalty, peasant, bureaucrat, or barbarian. This is an important book…for a “sorrowful lament” has much to teach us about the human condition and how little man changes. This highly eclectic little title comes highly recommended and many thanks to Dave for sharing.

Postscript: One remarkable thing about this book, printed in Hungary, is the high quality construction using good paper and string.

There are no references to share for this volume, however if this volume is indicative of their work, Central European Medieval Texts are to be commended and followed.

BTW, Joey recommended Millenium by Tom Holland and I’m about half-way through—excellent thus far!

     

Aaron Ellis at Egremont, the blog of the Tory Reform Group, has taken a liking to my previous post, Time for a Grand Strategy Board? and decided that the time might be right for Britain:

Should the UK institutionalise its Wise Men?

Ever since the end of the Cold War, this country has found it hard to think strategically. A parliamentary report last year stated, “We have simply fallen out of the habit”. It has also befallen the United States and both our foreign policies have suffered from similar problems. The ‘Big Picture’ is being obscured as policies such as humanitarian intervention and promotion of democracy take the place of grand strategy.

Governments have also found it hard to implement their chosen policies because of the lack of proper strategy – the sort that links ends, ways and means. This has been the case for military action, as we are witnessing in Libya.

The lack of any overarching ideas about our role and our interests has led to an incoherent foreign policy, as competing departments pursue contradictory policies even within the same country.

The problem is partly institutional. Jim Scopes, a former director of strategy at HM Revenue & Customs, has written that current reward and promotion mechanisms in the Civil Service “favour reactive (problem-solving) behaviour rather than proactive (strategic) approaches.” The Public Administration Committee has found that “the ability of the military and the Civil Service to identify those people who are able to operate and think at the strategic level is poor.” As I wrote last month, the makeup of government institutions is not the only factor in making strategies but it is an important one. The world is so unstable right now that it is essential for policymakers to understand the global environment if they are to form a sensible foreign policy – yet the structure of governments influences how they see the world.

If governments are filled with officials more comfortable with solving immediate problems then foreign policy will be reactive and short-termist. We need people to take the longer view…

Read the rest here.

There’s an interesting symmetry here, in the effort to improve the strategic capacity of respectively the United States and the United Kingdom, that derive from the differences in their Constitutional arrangements and national security cultures.

Britain has operated for centuries with an unwritten Constitution and Cabinet government. While these phrases are much more historically complex than meets the eye, the power relationships of Monarch, Houses of Parliament, electorate, peerage, bureaucracy and Party having evolved considerably over time, we can simplify things by stating that the cardinal virtue of the British system was flexibility, to adapt to circumstances. In a crisis, power could rapidly flow to the minister best suited to deal with the trouble at hand and the lack of institutional structures helped ensure that once the crisis had ebbed, concentrated power would just as rapidly dissipate.

The United States, by contrast, has a written Constitution and a Federal government, which while also undergoing historical evolution, is characterized by restraint. Friction is engineered into the American system to thwart or deter concentrations of power and circumscribe it’s exercise within defined parameters . Except in rare instances of overwhelming national consensus, new activities by the US government require the Congress to establish formal institutions that will then fall within the natural gridlock of checks and balances that is the American system.

Ironically, in remediating the lack of strategic vision on both sides of the Atlantic, a Grand Strategy Board would represent an institutionalization of strategy by the British, whose flexible system is in need of a long term, disciplined, focus and a strategic advisory lobby for the Americans, whose more rigid political system periodically requires blue ribbon commissions, panels, study groups and boards to break our habitual political deadlocks.

[ by Charles Cameron ]

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The description of Egyptian troops attacking a Christian monastery that forms the first quote in this DoubleQuote is horrifying in many ways.

Recent events in Egypt had featured mutual support between Muslims and their Coptic Christian neighbors, each group in turn acting as human shields to protect the other while they were praying. Here, by contrast, the army – which is effectively now “ruling” Egypt in the interregnum between the fall of Mubarak and the election of a new President and government – is attacking the humans it is supposed to protect.

But what does that have to do with Bach?

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Part I: a monastery attacked in Egypt

This is vile.

Those who are being attacked happen to be Christians and monks, no less human on either account, and just as subject to bleeding as others – so they might ask, with Shakespeare‘s Shylock speaking for the Jews:

If you prick us do we not bleed? If you tickle us do we not laugh? If you poison us do we not die? And if you wrong us, shall we not revenge?

That last question of Shylock’s is an interesting one, and gets to the heart of what I want to discuss here, as we shall see.

Specifically, these human beings were monks. Muhammad had a higher opinion of monks than of many others. In the Qur’an, we find:

The nearest to the faithful are those who say “We are Christians.” That is because there are priests and monks among them and because they are free of pride.

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Sigh.

These “followers” of Muhammad were attacking Christian monks with live ammunition and RPGs continuously for 30 minutes, wounding 19.

They felt superior to their compatriots the monks, they cried “God is Great” and “Victory, Victory” as they did it.

In this they resemble GEN Boykin, who famously responded to a Somali warlord claiming that God would protect him, “Well, you know what? I knew that my God was bigger than his. I knew that my God was a real God and his was an idol.”

I could easily have made that my second quote here, pairing it with the description of the Egyptian army attack on the monastery, for between the two of them they raise the question of whether weaponry is stronger than belief – and while some Christians might agree with General Boykin, some Muslims might agree no less strongly with the members of the Egyptian military shouting “Allahu Akbar”.

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I believe that taking sides here misses the point.

Which I am happy to say, Abraham Lincoln made with considerable eloquence in his Second Inaugural Address in 1865, almost a century and a half ago:

The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes.

That point is one which HaShem made to his angels, according to rabbinic teaching:

The Talmud teaches us that on the night that the Egyptian army drowned in the Red Sea, the first true moment of freedom for the Jews fleeing Egypt, God refused to hear the angels sing their prayers, and said “my creations are drowning in the sea, and you will sing songs?”

So, no — revenge is not the way to go…

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But please note that the point I am making is not one of moral equivalence.

That God which created “both sides” in any human conflict and loves each and every one of his own creations, might indeed find one creed superior to another, as he might find one scientific law more accurately describing the workings of, say, gravitational attraction than another – or the night sky at Saint-Rémy portrayed by Van Gogh more or less moving than the thunderous sky over Toledo of El Greco.

In the view I am proposing, the “God who takes neither side” in fact takes both, but with this distinction: he sides with the wounded more than with those who inflict wounds – not because one side has a better creed than the other, but because he made us to learn not to unmercifully maim and destroy one another…

…one of whose names is The Merciful, in whose scriptures it is written:

If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear Allah, the cherisher of the worlds.

…one of whose names is The Lord is Peace, in whose scriptures it is written:

Love your enemies and pray for those who persecute you.

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Part II: Bach and contrapuntal analysis

All of which brings me to the second “quote” in my DoubleQuote above: JS Bach‘s “concordia discors” canon in two voices, BWV 1086 – which you can hear or purchase here.

Bach’s mastery was in counterpoint, the play of one musical idea against another, and in this particular work, the two ideas are exact opposite: in musical terms, the melody is played here against its inversion. And the point of counterpoint, if I may put it that way, is not to provide “harmony” but to show how discord can become harmonious and concordant — or to put that in the geopolitical terms that interest me, how conflict and opposition can be resolved…

Not, you understand, that this state of affairs then leads necessarily to the singing of Kumbaya or the kind of ending in which “they all lived happily ever after”.

Concordia discors: the resolution of the present conflict, in a continuing overall “music” of great power and beauty, in which further conflicts will inevitably arise and find resolution.

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Here’s the essence: Bach takes contrasting and at times conflicting melodic ideas and makes music.

He teaches us to hear distinct and differing voices, to allow ourselves to hear and feel both the discomfort that their disagreements raise in us, and the satisfaction that comes as those disagreements are worked out. He does this by teaching us to hear them as voices within a choir, ribbons in a complex braid, making together a greater music that any of them alone could give rise to. And in this process, their differences are neither denied nor lost, but resolved and transcended.

Edward Said, whose politics my readers may dislike or like or even perhaps be unaware of, was for years the music critic for The Nation, wrote three books (and an opus posthumous) on music, and with his friend the pianist and conductor Daniel Barenboim co-founded the West-Eastern Divan Orchestra, named for the West-östlicher Diwan, Goethe’s collection of lyric poems.

Barenboim (the Israeli) wrote of Said (the Palestinian):

In addition to being well versed in music, literature, philosophy, and the understanding of politics, he was one of those rare people who sought and recognized the connections between different and seemingly disparate disciplines. His unusual understanding of the human spirit and of the human being was perhaps a consequence of his revelatory construct that parallels between ideas, topics, and cultures can be of a paradoxical nature, not contradicting but enriching one another.

And there we have it again: Bach’s insight, this time transposed by an accomplished musician into the key of thoughts and ideas…

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Said talks quite a bit about counterpoint, both musically:

Musically, I’m very interested in contrapuntal writing, and contrapuntal forms. The kind of complexity that is available, aesthetically, to the whole range from consonant to dissonant, the tying together of multiple voices in a kind of disciplined whole, is something that I find tremendously appealing.

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[Said, Power, Politics and Culture, p. 99.]

and politically:

When you think about it, when you think about Jew and Palestinian not separately, but as part of a symphony, there is something magnificently imposing about it. A very rich, also very tragic, also in many ways desperate history of extremes — opposites in the Hegelian sense — that is yet to receive its due. So what you are faced with is a kind of sublime grandeur of a series of tragedies, of losses, of sacrifices, of pain that would take the brain of a Bach to figure out. It would require the imagination of someone like Edmund Burke to fathom.

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[Said, Power, Politics and Culture, p. 447.]

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As I commented in an earlier post that ties in with this one, the great pianist Glenn Gould was also preoccupied with counterpoint, both in Bach’s music and in conversations overheard at a truck-stop cafe or on long train journeys — he too was “working” the parallel between melodic and verbal forms of counterpoint.

And JRR Tolkien made the reconciliation of discordant musics in a greater concord the central to his creation myth in The Silmarillion, “The Music of the Ainur”, which can now be read online at the Random House site.

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Part III: invitation

May I strongly commend to your attention the movie, Of Gods and Men, which just opened in limited release, having won the grand jury prize at Cannes…