An interesting new blog. An operator type, an Iraq and Afghan vet,  quesopaper blogging from AfPakland on situational awareness and much later in the post, on leadership:

Running To Contact

….I thought we’d cover danger in Afghanistan again by examining, “When Insurgents attack.”

A quick aside…over the years one develops a sense for explosions. Some are “ours”…outgoing mortars, rounds from a gun or controlled detonations. We learn the sounds of different weapon systems. A helicopter followed by a high pitched drone and several whooshes is an Apache firing it’s main gun and rockets. Whomp Whomp Whomp  is an M60/M240. Ma duece says Bum Bum Bum. Artillery is LOUD and has a pointy sound when outgoing. Incoming is more spherical.

We also develop a sense of distance and direction for the booms…it’s all part of our survival mechanism. Another aspect is awareness of our surroundings. We constantly scan and consider what to do if we are attacked …where is the nearest bunker or where is the closest safest place?

This sounds frightening, but we all do this. Motorcycle riding is a good analog. When riding we have to be aware of spacing. Scanning for threats and escape routes saves a rider’s life.

The sound that puts me face first on the ground are mortars wobbling towards me. They make a unique sound that I can’t quite describe. Sort of of a frantic flutter…the closest sound I can come up with is the rattle of a door stop when accidentally brushed. Rockets and their vibrating engine sound are also unnerving. If you can hear them flying, they are too damned close…

Very relevant to past blog discussions of fingerspitzegehful and the OODA Loop – a good descriptive narrative, in fact, of OODA working correctly. Theory is not the interest of the quesopaper gent, but his firsthand observations of COIN in Afghanistan are intriguing, for those interested in military policy or theory. Ideas that are often great on a whiteboard or ppt slide but may not seem quite as great once they collide with reality.

Another post from quesopaper, in the vein of theoretical rubber meeting the practitioner road:

What do they Need?

….indulge me while I inject some confusion into our clarity regarding Afghans. This is a paraphrased version of a Benedictine Grima tale from her field work. If one desires knowledge about AfPak, particularly the female’s role, Ms Grima is THE source.

The tale….Two men travel to village 1. While there, they commit robbery and murder. These crimes are detected by local police. The police debate their response, and decide to chase the perpetrators.

They enter the criminal’s village (village 2) where locals set upon the police and kill them. These villagers for whatever reason don’t appreciate nor require police involvement in their affairs. Villages 1 and 2 are content to solve crimes of any type within their own system of justice. In response to the police incursion, village 2 blocks outside access to the road preventing further police/outsider interference. Up the road a bit, the next village (village 3) hears of this incident. The road blockage makes them fighting mad. A village 2 v. village 3 mini-war occurs; people die. Why? Village 3 needs that road to survive or, shoot-some other reason. We don’t and honestly; we can’t know.

The point isn’t “should we” or “shouldn’t we” be here; that’s a different blog…Fact is we are here.

So let’s do this…Let me take you to a village. You comment below on how we are going to help….maybe we’ll all learn something….

Read the rest here.

[ by Charles Cameron — Jefferson, economics of possession and ideas, Occupy COG, library ]
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photo credit: Monique Zamir for Untapped Cities

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1.

Let’s start with Thomas Jefferson. I don’t know if he was the first to mention this curious distinction on record, but he makes the point nicely:

If nature has made any one thing less susceptible than all others of exclusive property, it is the action of the thinking power called an idea, which an individual may exclusively possess as long as he keeps it to himself; but the moment it is divulged, it forces itself into the possession of everyone, and the receiver cannot dispossess himself of it. Its peculiar character, too, is that no one possesses the less, because every other possesses the whole of it. He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me. That ideas should freely spread from one to another over the globe, for the moral and mutual instruction of man, and improvement of his condition, seems to have been peculiarly and benevolently designed by nature, when she made them, like fire, expansible over all space, without lessening their density at any point, and like the air in which we breathe, move, and have our physical being, incapable of confinement or exclusive appropriation. Inventions then cannot, in nature, be a subject of property.

John Perry Barlow quotes that gobbit of Jefferson as the epigraph to his essay, The Economy of Ideas.

2.

Here’s Lawrence Lessig, in his essay Against perpetual copyright:

Tangible goods are rivalrous goods

For one person to gain some tangible item, another person must lose it. For one person to gain the ownership of some piece of land, the previous owner must surrender ownership. T his is the ordinary state of physical property, and the laws around physical property are designed around this fact. Property taxes, zoning laws, and similar legal constructs are examples of how the law relates to physical property.

Intellectual works are non-rivalrous

Intellectual works are ordinarily non-rivalrous. It is possible for someone to teach a work of the mind to another without unlearning it himself. For example, one, or two, or a hundred people can memorize the same poem at the same time. Here the term “work of the mind” refers not to physical items such books or compact discs or DVD’s, but rather to the intangible content those physical objects contain.

3.

As someone whose work falls almost entirely in the “non-rivalrous” category, I am naturally very interested by this distinction, both for my own sake, and because (if the coming economy is an “information” or “imagination” economy) it may be the hinge on which the future of that economy turns…

4.

Which brings me to the Occupy movement, and to this curious fact which I found in an article I didn’t otherwise read. It’s from David Graeber, On Playing By The Rules – The Strange Success Of #OccupyWallStreet :

It’s no coincidence that the epicenter of the Wall Street Occupation, and so many others, is an impromptu library: a library being not only a model of an alternative economy, where lending is from a communal pool, at 0% interest, and the currency being lent is knowledge, and the means to understanding.

In quoting this, I mean neither to endorse nor to condemn the movement, but simply to note that its center of gravity as described here (although technically, books are rivalrous goods) falls clearly within the non-rivalrous category: it is a market-place of ideas.

5.

As a one-time tank-thinker, I was trained to spot early indicators.

I don’t know what this one means, but I suspect it’s an indicator.  Give me another to pair it with, and I may be able to foresee a trend.

What do you see?

6.

I spotted a copy of Mikhail Bulgakov‘s  The Master and Margarita in one of the photos.

photo credit: Blaine O’Neill under a CC BY-NC 2.0 license

and DH Lawrence, Sons and Lovers and Christopher Isherwood, The Berlin Stories; Strindberg, The Plays and Beckett, Krapp’s Last Tape; Dr Who, yeah and Star Wars too; William Gibson‘s Neuromancer and his Mona Lisa Overdrive; Max Marwick‘s Witchcraft and Sorcery; Orson Scott Card‘s Ender’s Game and Lewis Carroll‘s Alice in Wonderland — and for the politics of it all, Marina Sitrin, Horizontalism: Voices of Popular Power in Argentina and Erica Chenoweth and Maria J. Stephan, Why Civil Resistance Works: The Strategic Logic of Nonviolent Conflict… which I’ve linked for your convenience.

7.

For what it’s worth…

Nathan Schneider‘s article, What ‘diversity of tactics’ really means for Occupy Wall Street, cites blog-friend David Ronfeldt‘s study (with John Arqilla) Swarming & the Future of Conflict — along with (among others) Gene Sharp, whose work I discussed here a few months back.

[ previous version deleted for tech reasons, now reposted — pls comment if you were unable to do so before ]

[ by Charles Cameron — importance of suiting language to intended audience, importance of graphics, Tajikistan, Yemen, importance of poetry in conflict and conflict resolution ]

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Et voila! Two publications issued this month by the Centers for Disease Control.

I’ve already stated the two lessons that I think we can draw from these, in the parenthetical header where I try to warn ZP readers of the approximate through-line and likely detours of each of my posts:

• graphics, graphics, graphics!
• talk the talk your intended audience can hear!

But why?

Of course I’m mildly amused at the CDC using zombies — just like Daniel Drezner — to get a serious point across. And I like the play between the seriousness of the Morbidity Report and the morbid fascination of the undead…

But I am going somewhere with all this, and on this occasion the CDC’s sense of presentation is the detour, and my through-line leads to the importance of poetry in conflict resolution.

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I want to borrow a story from the keynote speech delivered by John Paul Lederach at the Association for Conflict Resolution’s 2004 Conference, as told to him by a Tajik professor named Abdul:

“I was tasked by the government to approach and convince one of warlords, a key Mullah-Commander located in the mountains to enter negotiations,” Abdul begins. “This was difficult if not impossible, because this Commander was considered a notorious criminal, and worse, he had killed one of my close friends.” Abdul stops while the translation conveys the personal side of his challenge.

When I first got to his camp the Commander said I had arrived late and it was time for prayers. So we went together and prayed. When we had finished, he said to me, How can a communist pray?

I am not a communist, my father was, I responded.

Then he asked what I taught in the University. We soon discovered we were both interested in Philosophy and Sufism. We started talking Sufi poetry. Our meeting went from twenty minutes to two and half hours. In this part of the world you have to circle into Truth through stories.” In the hallway Abdul’s gold capped teeth sparkle with a smile as he relays his message: “You see in Sufism there is an idea that discussion has no end.”

His point well conveyed, the Professor picks up the story again.

“I kept going to visit him. We mostly talked poetry and philosophy. Little by little I asked him about ending the war. I wanted to persuade him to take the chance on putting down his weapons. After months of visits we finally had enough trust to speak truths and it all boiled down to one concern.”

“The Commander said to me, ‘If I put down my weapons and go to Dushanbe with you, can you guarantee my safety and life?'” The Tajik storyteller pauses with the full sense of the moment. “My difficulty was that I could not guarantee his safety.”

He waits for the translator to finish making sure I have understood the weight of his peacemaking dilemma and then concludes.

“So I told my philosopher warlord friend the truth, ‘I cannot guarantee your safety.'” In the hallway Professor Abdul swings his arm under mine and comes to stand fully by my side to emphasize the answer he then gave the Commander.

“But I can guarantee this. I will go with you, side by side. And if you die I will die.’ The hallway is totally quiet.

“That day the Commander agreed to meet the Government. Some weeks later we came down together from the mountains. When he first met with the Commission he told them, ‘I have not come because of your Government. I have come for honor and respect of this Professor.’ “You see, my young American friend,” Abdul taps my arm lightly, “this is Tajik mediation.”

Think about it. Think about the Yemen.

Consider that Steven C. Caton of the Center for Middle Eastern Studies at Harvard suggests:

Every day in the Middle Eastern country of Yemen, battles are being waged that don’t involve bombs, guns or even a raised fist. Rather in Yemen, where physical violence is considered an inferior form of honor-conflict, poetry is one of the preferred weapons of choice.

If Yemen is important to you — or conflict resolution — I have a question for you:

Are you fluent in poetry?

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Your copy of the Zombie Pandemic awaits you here. For those more interested in Morbidity and Mortality Weekly, here’s the report.

Hat-tip to Tony Judge for his paper, Poetic Engagement with Afghanistan, Caucasus and Iran: an unexplored strategic opportunity?

Here is something for the learned readership to chew on.

As you are probably all aware, in the hard sciences it is common for research papers to be the product of large, multidiciplinary, teams with, for example, biochemists working with physicists, geneticists, bioinformatics experts, mathematicians and so on. In the social sciences and humanities, not so much. Traditional disciplinary boundaries and methodological conservatism often prevail or are even frequently the subject of heated disputes when someone begins to test the limits of academic culture

I’m not sure why this has to be so for any of us not punching the clock in an ivory tower.

The organizer of the Boyd & Beyond II Conference, Stan Coerr, a GS-15 Marine Corps, Colonel Marine Corps Reserve and Iraq combat veteran, several years ago, developed a very intriguing analytical outline of thirty years of Afghan War, which I recommend that you take a look at:

The Eagle and the Bear: First World Armies in Fourth World Insurgencies by Stan Coerr

the-eagle-and-the-bear-11.pdf

There are many potential verges for collaboration in this outline – by my count, useful insights can be drawn by from the following fields:

Military History
Strategic Studies
Security Studies
COIN Theory
Operational Design
Diplomatic History
Soviet Studies
Intelligence History
International Relations
Anthropology
Ethnography
Area Studies
Islamic Studies
Economics
Geopolitics
Military Geography
Network Theory

I’m sure that I have missed a few.

It would be interesting to crowdsource this doc a little and get a discussion started. Before I go off on a riff about our unlamented Soviet friends, take a look and opine on any section or the whole in the comments section.

[ by Charles Cameron — yet more black banners, Khorasan, Jerusalem and Armageddon, with the usual strategic implications ]
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It’s beginning to be embarrassing how obvious the Khorasan / black banner / Mahdism meme is getting these days.  Earlier this week I pointed it out as the basic through-line of Syed Saleem Shahzad‘s Inside Al-Qaeda and the Taliban: Beyond bin Laden and 9/11. Today it’s Ali Soufan‘s turn.

In his book, The Black Banners: The Inside Story of 9/11 and the War Against Al-Qaeda — which I hope to review here — Soufan too makes the apocalyptic significance of AQ’s jihad painfully apparent. Take his title, for instance…

Black banners, eh?

Those would presumably be the ones mentioned to Soufan by Abu Jandal, who began to quote the hadith:

If you see the black banners coming from Khurasan, join that army, even if you have to crawl over ice; no power will be able to stop them —

at which point Soufan broke in and completed the hadith for him:

— and they will finally read Baitul Maqdis [Jerusalem], where they will erect their flags.

And in case you missed it, that’s an explicitly end-times, Mahdist hadith, as you can see from (eg) this Hizb-ut-Tahrir-associated site:

Messenger of Allah said: “If you see the Black Banners coming from Khurasan go to them immediately, even if you must crawl over ice, because indeed amongst them is the Caliph, Al Mahdi.” [Narrated on authority of Ibn Majah, Al-Hakim, Ahmad]

Soufan goes on to say:

I was to hear that reputed hadith from many al-Qaeda members I interrogated. It was one of al-Qaeda’s favorites.

Khurasan is a term for a historical region spanning northeastern and eastern Iran and parts of Turkmenistan, Uzbekistan, Tajikistan, Afghanistan, and northwestern Pakistan. Because of the hadith, jihadists believe that this is the region from which they will inflict a major defeat against their enemies — in the Islamic version of Armageddon. Bin Laden’s 1996 declaration of war against the United States – a main text for al-Qaeda members – ends with the dateline “Friday, August 23, 1996, in the Hindu Kush, Afghanistan.” It’s not a coincidence that bin Laden made al-Qaeda’s flag black; he also regularly cited the hadith and referenced Khurasan when recruiting, motivating, and fundraising. Al-Qaeda operatives I interrogated were often convinced that, by joining al-Qaeda, they were fulfilling the words of the Prophet.

It is an indication of how imperfectly we know our enemy that to most people in the West, and even among supposed al-Qaeda experts, the image of the black banners means little…

I could go on, but that’s surely enough.

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And by the way, who is that man on the cover, anyway?