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Charles Cameron is the regular guest-blogger at Zenpundit, and has also posted at Small Wars Journal, All Things Counterterrorism, for the Chicago Boyz Afghanistan 2050 roundtable and elsewhere.  Charles read Theology at Christ Church, Oxford, under AE Harvey, and was at one time a Principal Researcher with Boston University’s Center for Millennial Studies and the Senior Analyst with the Arlington Institute:

Zen here – I think Charles has hit upon a primal psychological mechanism that comes into full flower as societies break down and war begins to shade into warlordism. We have seen this repeatedly in history from Tamerlane’s mounds of skulls to Khmer Rouge killing fields. Mad Barons, Dogmeat Generals, Friekorps kapteins and butchers long since forgotten by history- there’s a gravitational pull toward atavistic, symbolic, destruction as social norms erode under the corrosive effects of escalating violence.

Mexico, Africa, Zarqawi?

by Charles Cameron

I’ve been struck by a couple of passages I’ve run across in my reading recently that remind me of what I can only call “brutality with religious overtones”.
1. Mexico

There have been a fair number of articles about the various Mexican cartels, but the excerpt from Ed Vulliamy’s book, Amexica: War Along the Borderline that’s now online at Vanity Fair is the one that caught my eye yesterday.

Here’s Vulliamy’s account of a conversation with Dr. Hiram Muñoz of Tijuana:

He explained his work to me during the first of several visits I have made to his mortuary. “Each different mutilation leaves a message,” he said. “The mutilations have become a kind of folk tradition. If the tongue is cut out, it means the person talked too much—a snitch, or chupro. A man who has informed on the clan has his finger cut off and maybe put in his mouth.” This makes sense: a traitor to a narco-cartel is known as a dedo — a finger. “If you are castrated,” Muñoz continued, “you may have slept with or looked at the woman of another man in the business. Severed arms could mean that you stole from your consignment, severed legs that you tried to walk away from the cartel.”<¶>Earlier this year, 36-year-old Hugo Hernandez was abducted in Sonora; his body turned up a week later in Los Mochis, Sinaloa, but not in a single piece. His torso was in one location, his severed arms and legs (boxed) in another. The face had been cut off. It was found near city hall, sewn to a soccer ball.

That’s the brutality — I haven’t see the book itself yet, but I gather it also gets into the narco-corrida music and the “quasi-Catholic cult of Santíssima Muerte” — which brings me to the second part of my interest – the religious aspect.

As Vulliamy mentions, there’s the cult of Holy Death, to be sure, a sort of shadow or inverse of the Blessed Virgin — a Dark Mother for dark times, or perhaps a revival of the ancient Mictlancihuatl, lady of the Dead? — with her own liturgy, too:

Almighty God: in the name of the Father and of the Son and of the Holy Spirit, we ask for your permission to summon Saint Death. Welcome, White Sister: we find ourselves gathered here at this altar of the Romero Romero family and of each one of us, to offer you a Mass that we hope you will like…

Which brings us to the Robin-Hood-like bandit and folk-saint, Jesus Malverde, to whom prayers such as the following [FBI .pdf, see p. 20] are offered:

Lord Malverde, give your voluntary help to my people in the name of God. Defend me from justice and the jails of those powerful ones. Listen to my prayer and fill my heart with happiness. For you shall make me fortunate.

There are even miracles attributed to him:

Oh Malverde! The Vatican did not believe you to be holy and would not canonize you, but when they brought the Caterpillars to tear down your hood, you broke one machine and nobody could move you away, you broke another, leaving those who disrespect you speechless — and when the third one broke, they said, “Let Malverde’s chapel alone.”

Right beside the syncretistic quasi-Catholicism, there’s also a Protestant angle: La Familia is the group that, in Vulliamy’s words, “made its ‘coming out’ known in a famous episode: bowling five severed heads across the floor of a discotheque.” Time magazine reported on what it termed Mexico’s Evangelical Narcos:

Federal agents seized one copy of La Familia’s Bible in a raid last year. Quoted in local newspapers, the scripture paints an ideology that mixes Evangelical-style self-help with insurgent peasant slogans reminiscent of the Mexican Revolution. “I ask God for strength and he gives me challenges that make me strong; I ask him for wisdom and he gives me problems to resolve; I ask him for prosperity and he gives me brain and muscles to work,” Moreno writes, using terms that could be found in many Christian sermons preached from Mississippi to Brazil. But on the next page, there’s a switch to phrases strikingly similar to those coined by revolutionary Emiliano Zapata. “It is better to be a master of one peso than a slave of two; it is better to die fighting head on than on your knees and humiliated; it is better to be a living dog than a dead lion.”

As I commented on Zenpundit a while back,

What’s troubling here is that there is only one undoubtedly “evangelical” phrase in all those that Time quotes, and it is one of then ones said to resemble the aphorisms of Emilio Zapata. “It is better to be a living dog than a dead lion” is a pretty direct borrowing from Ecclesiastes 9.4 in the King James Version: “To him that is joined to all the living, there is hope: for a living dog is better than a dead lion.”

But that’s not actually all. I didn’t mention it at the time, but “I ask God for strength and he gives me challenges that make me strong; I ask him for wisdom and he gives me problems to resolve; I ask him for prosperity and he gives me brain and muscles to work” is almost word-for-word the same as a poem attributed to Islam — or Judaism for that matter. Indeed, it can be hard to tell who is borrowing from whom – but one final source for the La Familia bible is known – it’s the book Wild at Heart by John Eldredge, the pastor of a ministry in Colorado Springs, who must have been surprised at the uses to which his writings were being put.

In any case, as I said on Zenpundit: These people have a theology, and we should be studying it.
2. Africa

My thoughts turned to Africa when I read another paragraph recently, this one from Johann Hari’s review, The Valley of Taboos, of V.S. Naipaul’s new book, The Masque of Africa: Glimpses of African Belief:

I have stood in a blood-splattered house in Tanzania where an old woman had just been beaten to death for being a “witch” who cast spells on her neighbors. I have stood in battlefields in the Congo where the troops insist with absolute certainty they cannot be killed because they have carried out a magical spell that guarantees, if they are shot, they will turn briefly into a tree, then charge on unharmed. I have been cursed in Ethiopia by a witch-doctor with “impotence, obesity, and then leprosy” for asking insistently why he charged so much to “cure” his patients. (I’m still waiting for the leprosy.) Where do these beliefs come from? What do so many Africans get out of them? Can they be changed? These are questions that are asked in Africa all the time, but we are deaf to the conversation.

That sent me in search of some early military anthropology related to guerrilla warfare I’d come across in earlier readings.

James R Price and Paul Jureidini’s 1964 Witchcraft, Sorcery, Magic, and Other Psychological Phenomena and their Implications on Military and Paramilitary Operations in the Congo, and Roger D Hughes’s 1984 Emergency in Kenya: Kikuyu and the Mau Mau Insurrection are both of considerable interest here — but it is LSB Leakey, the world-class British archaeologist initiated as a boy into the Kikuyu ways, who has written the most provocative summary of the relationship between political and religious violence and ritual that I’m interested in tracking.

I’m quoting here from the chapter on “The Mau Mau Religion” in Maj. Hughes paper:

Leakey’s original hypothesis in Mau Mau and the Kikuyu: “Mau Mau was nothing more than a new expression of the old KCA … a political body that was banned … because it had become wholly subversive.” Furthermore, “Mau Mau was synomomous with the new body called the in school, Kenya African Union…” However, Leakey admits to a reversal of his original hypothesis in Defeating Mau Mau, and goes on to say, “Mau Mau, while to some extent synonymous with these political organizations, was in fact a religion and owed its success to this fact more than to anything else at all.”<¶>He then proceeds to attribute the origin of Mau Mau to an “ideology transfer,” wherein the religious beliefs of the Kikuyu transitioned from their ancient tribal religion to Euro-Christianity to Mau Mau. The first transition took place artificially, as the missionaries stripped away the traditional beliefs and supplanted them with “20th Century Europe’s concept of Christianity.” The second transition was more natural and evolutionary than the first. A reactionary hybrid of the old and the new developed, because the supplanted concepts would not hold up in their society. There were too many contradictions between the old and the new, mainly due to the 20th Century European “add-ons.”

Most of us have a pretty fixed view of what religion is, should be, or isn’t. Some of my readers no doubt hold to a evangelical Christian position, some are Catholic, some perhaps Buddhist, agnostic or atheist, and some perhaps Muslim. Each of us tends to take our own view of a particular religion as normative, but the reality is that the history of each of the great world religions contains sanctions for both peace-making and warfare — and human nature itself encompasses a range of behaviors that run from the kind of atavistic violence described above to the forgiving and compassionate impulse behind the Beatitudes…

And while economic pressures and political frustrations may be enough to power great struggles, when religious rituals, beliefs and feelings are added into the mix, it can quickly become even more lethal.
3. And Zarqawi?

All of which leaves me wondering how close the parallels are between the Mau Mau in LSB Leakey’s account, La Familia and the other Mexican cartels — and the brutalities of jihadists such as Abu Musab al-Zarqawi.

 Pamela L. Bunker and Dr. Robert J. Bunker at SWJ Blog

The Spiritual Significance of ¿Plata O Plomo?

Conventional wisdom holds that narco gang and drug cartel violence in Mexico is primarily secular in nature. This viewpoint has been recently challenged by the activities of the La Familia cartel and some Los Zetas, Gulfo, and other cartel adherents of the cult of Santa Muerte (Saint Death) by means of religious tenets of ‘divine justice’ and instances of tortured victims and ritual human sacrifice offered up to a dark deity, respectively. Severed heads thrown onto a disco floor in Michoacan in 2005 and burnt skull imprints in a clearing in a ranch in the Yucatán Peninsula in 2008 only serve to highlight the number of such incidents which have now taken place. Whereas the infamous ‘black cauldron’ incident in Matamoros in 1989, where American college student Mark Kilroy’s brain was found in a ritual nganga belonging to a local narco gang, was the rare exception, such spiritual-like activities have now become far more frequent.

These activities only serve to further elaborate concerns amongst scholars, including Sullivan, Elkus, Brands, Manwaring, and the authors, over societal warfare breaking out across the Americas. This warfare- manifesting itself in ‘criminal insurgencies’ derived from groups of gang, cartel, and mercenary networks- promotes new forms of state organization drawn from criminally based social and political norms and behaviors. These include a value system derived from illicit narcotics use, killing for sport and pleasure, human trafficking and slavery, dysfunctional perspectives on women and family life, and a habitual orientation to violence and total disregard for modern civil society and democratic freedoms. This harkens back to Peter’s thoughts concerning the emergence of a ‘new warrior class’ and, before that, van Creveld’s ‘non-trinitarian warfare’ projections.

Cultural evolution in action, accelerated by extreme violence.

From John Robb:

JOURNAL: Mexico’s Mercado of Violence Heats Up

Open source warfare often combines market-based functions to accelerate its innovation rates and expand its operations beyond the primary players.  These markets, or bazaars (as I called them) are very efficient.  For example: the price of violence plummets as the number of entrants increases and the capacity for violence improves as the market’s participants specialize and hone their skills.  

Usually, the military/law enforcement response to the surge in the sophistication and quantity of violence is to assume some outside source of training or support rather than something that is the natural byproduct of rapid marketplace development.  

So, it’s no surprise with the growing availability of the street/prison gangs (Barrio Azteca and the Artistic Assassins) as sources of cheap, violent labor the marketplace is heating up. Note the excellent quotes below from a WaPo article on the growth of the market for contract killings: 

From Joseph Fouche at The Committee of Public Safety:

Containing Mexico

….Mexico, showing more concern for its sovereignty than their northern neighbor, has launched a brave if thus far futile attempt to win control of its territory from large and powerful narco-traffickers. Large parts of Mexico are in disorder and large parts of Mexico threaten to descend into chaos. The Mexican Army has been brought in to take over from Mexico’s corrupt local and federal police. The well-armed and well-equippednarcotraficantes have counterattacked against the police and even the Mexican Army. The government is riddled with gang informants and corrupt officials. An already uninspiring government has pulled off the unique trick of becoming even more uninspiring.

In the long run, I believe the Mexican state will win. Colombia was in a similar pickle ten years ago but eventually found enough institutional resilience to fight back and win control of most of its territory. But the road back is long and, in the meantime, Mexico’s troubles will inevitably leak north, involving and corrupting American law enforcement even more than it already is, drawing entrepreneurs on both sides of the border to profit from America and Mexico’s shared misery, and applying negative pressures on Mexican residents in the United States to cooperate with the narcotraficantes. ¿O plata o plomo? (silver or lead?) the Colombian drug gangs used to ask their victims. Profit or death, a choice will be put to many Mexican Americans in the years ahead, or as Mexico’s own Porfirio Diaz put it, ¿Pan o palo? (bread or a beating?). Illegal immigration, perhaps deliberately induced by Mexican drug gangs in an ironic echo of the strategy of  Mexico’s incumbent elites, will destabilize American local governments and drain their resources. Violence in Mexican communities in America will increase and inevitably spill over to non-Mexicans. Political correctness and diplomatic niceties will paralyze American responses.

The historical significance of the War in Iraq will be revealed: COIN on American streets. Containment, if it can be described as such, will occur house by house, block by block, city by city, state by state. The traditional American response to crisis, the inspired muddle, will produce more corruption of American institutions and society, already weakened by the last round of containment….

An ineffective or inappropriate state response will make this tactic go viral:

….Last week, at least 30 Mexicans from the town of El Porvenir walked to the border crossing post at Fort Hancock, Texas, and asked for political asylum. Ordinarily, their claim would be denied as groundless, and they would be turned back. Instead, they were taken to El Paso, where they expect to have their cases heard.

No one doubts that they have a strong claim. Their town on the Mexican side of the border is under siege by one or more drug cartels battling for control of the key border crossing. According to Mike Doyle, the chief deputy sheriff of Hudspeth County, Texas, one of the cartels has ordered all residents of the town of 10,000 to abandon the city within the next month.

“They came in and put up a sign in the plaza telling everyone to leave or pay with their own blood,” Doyle said. Since then there has been a steady stream of El Porvenir residents seeking safety on the American side of the border, both legally and illegally. Among them are the 30 who are seeking political asylum.

In recent days the situation in the impoverished, dusty border town has grown worse. According to Jose Franco, the superintendent of schools in Fort Hancock, the cartels have threatened to execute children in school unless parents pay 5000 pesos in protection money.

And on Wednesday night, according to Doyle, several houses in El Porvenir were set on fire, and there were reports of cars loaded with furniture leaving the town.

I saw this coming. I’m sure that so has anyone else studying insurgency or military history who stopped to give the matter five minutes of serious thought. There’s nothing magical about geographic proximity to the United States that would prevent this tactic, if applied widely and backed by lethal examples, from working. What has been done in the villages of Bosnia or Dar Fur can be done in towns of northern Mexico.

Foresight, apparently, does not include governmental officials though:

Authorities fear that an incident might spark a mass exodus by the residents of El Porvenir that might cause them all to surge across the border at once.

Doyle says there are no plans yet to set up camps for an influx of refugees. “There is just no way to plan for that,” he said. “We are waiting to see what happens. We will use the standard natural disaster procedures if it happens — the Red Cross and housing at the schools, and if it gets worse, the state and the federal government will have to step in.”

I would not bet my mortgage that the Feds would step in – at least not until the situation became an unmitigated, if entirely avoidable, humanitarian disaster. Here’s a hint: Very large numbers of people + a desert + no planning – Food – Shelter – Water = Dead children on CNN. Human physiology is the same on the Rio Grande or in Arizona as in Sudan.

“No way to plan for that”? WTF? There’s no examples of handling influxes of war refugees anywhere in world history? Give me a break. What they really meant is that this kind of contingency planning is politically unacceptable to national security officials because it would offend the Mexican government, a few members of Congress and some activist constituencies in the Democratic Party’s base.

Political Correctness in national security affairs is the autoimmune disease of our body politic.

ADDENDUM:

Mexico drug gangs turn weapons on army – latimes.com ( Hat tip to Morgan)

In coordinated attacks, gunmen in armored cars and equipped with grenade launchers fought army troops this week and attempted to trap some of them in two military bases by cutting off access and blocking highways, a new tactic by Mexico’s organized criminals.In taking such aggressive action, the traffickers have shown that they are not reluctant to challenge the army head-on and that they possess good intelligence on where the army is, how it moves and when it operates.

HG’s World – Zenpundit asks! The End of Mexico? or The End of U.S. Sovereignty?

The bigger question looms, how will this impact the sovereignty of the United States to secure our borders and ensure tranquility?

….You will note after you read the link embedded above that this blog concurred and wrote on the same issue twice last year and the year before.

….When I read each day that the cancer of lawlessness gains control like a reverse “Oil Spot Strategy” right on our southern border; and then read about this and this from the President of a country where we are spending our most precious resource to secure.

ADDENDUM II. –NEW! (hat tip to “The Warlord”):

WaPo – New adversary in US drug war: Contract killers for Mexican cartels?

CIUDAD JUAREZ, MEXICO — A cross-border drug gang born in the prison cells of Texas has evolved into a sophisticated paramilitary killing machine that U.S. and Mexican officials suspect is responsible for thousands of assassinations here, including the recent ambush and slaying of three people linked to the U.S. consulate.
The heavily tattooed Barrio Azteca gang members have long operated across the border in El Paso, dealing drugs and stealing cars. But in Ciudad Juarez, the organization now specializes in contract killing for the Juarez drug cartel. According to U.S. law enforcement officers, it may have been involved in as many as half of the 2,660 killings in the city in the past year.

Officials on both sides of the border have watched as the Aztecas honed their ability to locate targets, stalk them and finally strike in brazen ambushes involving multiple chase cars, coded radio communications, coordinated blocking maneuvers and disciplined firepower by masked gunmen in body armor. Afterward, the assassins vanish, back to safe houses in the Juarez barrios or across the bridge to El Paso.
“Within their business of killing, they have surveillance people, intel people and shooters. They have a degree of specialization,” said David Cuthbertson, special agent in charge of the FBI’s El Paso division. “They work day in and day out, with a list of people to kill, and they get proficient at it.”

The special agent in charge of the Drug Enforcement Administration (DEA) in El Paso, Joseph Arabit, said, “Our intelligence indicates that they kill frequently for a hundred dollars.”
The mayor of Juarez, José Reyes Ferriz, said that the city is honeycombed with safe houses, armories and garages with stolen cars for the assassins’ use. The mayor received a death threat recently in a note left beside a pig’s head in the city.

Over at SWJ Blog.

Cartel v. Cartel: Mexico’s Criminal Insurgency

The government’s strategy, essentially a ‘war of attrition’ is failing. The result of heavy-handed military action is the increasing ‘fractilization’ of the conflict, higher levels of violence, and increasing discontent by the general public and elites. Though the war has largely vanished from the mainstream American press after last summer’s panic over the prospect of Mexico as a ‘failed state,’ the violence continues and risks of cross-border spillover remain.

A good piece.

I am still sticking with my thought experiment on Mexico, which is looking increasingly plausible.