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Callie Oettinger alerted me to some reflections on Civil War history by one of the fathers of Delta Force, LTG Samuel Vaughan Wilson over at Command Posts:

Memories of the Battle of Saylers Creek

I remember the holes in the wood siding of Lockett House, where my grandmother, Lucy Lockett was born and raised. The holes were made by mini balls fired by both sides.  There were thirty-two of them in the front side of the house alone, along with four larger scars made by cannon balls.

In the course of the battle, the farmhouse had been turned into a hospital for both the Northern and Southern forces, and Lucy Lockett’s young niece, Mamie Lockett, had spent most of the fight crouched on a pile of last fall’s potatoes there on the floor of the basement, her tiny frame shielded by that of her nanny’s.

When I would visit her in the early 1930’s, “Cousin Mamie-we sometimes called her “Aunt Mamie”-would sit there in the front parlor rocking and holding on to her cane, and, if I was patient and kept quiet long enough, she would talk about the battle of Saylers Creek, which shattered Lee’s Army of Northern Virginia on the way to Appomattox Courthouse.

“After a while,” she would say….

Read the rest here.

[ by Charles Cameron ]

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Some people’s — and more to the point, some peoples’ — living memory appears to be longer than others. China, for instance, has what you might call long term living memory.

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But first, the Crusades. When Bush 43 first used the word “crusade” in reference to the US response to 9/11, I went to Google and checked, and the first listing for “crusade against” that came up was to The Crusade Against Dental Amalgam. I’m the suspicious type, and as I suspected, the word “crusade” simply doesn’t have the same valence for most twenty-first century Americans that it has for many in the twenty-first century Arab world. In the US, a crusade is a concerted effort to change just about anything, the use of mercury in dental fillings being just one example.

Across the Arab world, however, the word has very different connotations: thus Amin Maalouf writes in The Crusades through Arab Eyes:

The Turk Mehmet Ali Agca, who tried to shoot the pope on 13 May 1981, had expressed himself in a letter in these terms: I have decided to kill John Paul II, supreme commander of the Crusades. Beyond this individual act, it seems clear that the Arab East still sees the West as a natural enemy. Against that enemy, any hostile action — be it political, military, or based on oil — is considered no more than legitimate vengeance. And there can be no doubt that the schism between the two worlds dates from the Crusades, deeply felt by the Arabs, even today, as an act of rape.

That’s long term living memory for you.

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I’m writing this because I just read a fascinating article by Robert Barnett on the New York Review of Books blog titled The Dalai Lama’s ‘Deception’: Why a Seventeenth-Century Decree Matters to Beijing — need I say more?

The title will suffice for those who don’t have much time today — I understand, we’re all under the fire-hose one way or another — while those with the ability to sneak in ten or fifteen minutes laterally while the clock’s not watching can and should definitely read the whole thing…

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I have just one side-observation though — the article tells us, among many other things directly relating to Tibet and the history of the Dalai Lamas:

And again, when Jiang Zemin made a brutal decision to annihilate the basically harmless Falungong cult in 1999, it is believed that he saw it as analogous to the religious movement that had started the Taiping Rebellion and nearly toppled the Qing in the mid-19th century.

I think that’s right — but what Barnett doesn’t mention, since Taiping is only an aside for him, is that the rebellion was only eventually quelled at the cost of between twenty and thirty million lives…

I mentioned my own hunch that memories of Taiping were behind the Chinese government’s fierce response to Falun Gong in question time after Ali A Allawi‘s talk on Mahdist movements in Iraq at the Jamestown Foundation a few years back, and he responded that similarly, the reason the Iraqi government took such fierce action against a small Mahdist uprising near Najaf — even calling in US air support as I recall, for an incident perhaps best compared in US terms with Waco — was that they remembered the Babi movement in their own neck of the woods, and the tens of thousands who died back in the 1850s, around the same time as the Taiping in China.

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Living memory — which could almost be a definition of history, or at least of what historical research aims to create — can itself be long term or short, perishable or perennial.

And then there’s Psalm 90, which declares “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.”

Now (and I’m being playful here, albeit with a touch of serious intent) does that suggest a Memory that reaches back in perfect detail through the eons to the Big Bang and perhaps before it? Or … “twentieth century? nineteenth? the Crusades?.. it’s all a bit of a blur, I’m afraid — it all rushes by so fast…”

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There seems to be a choice set before us as individuals — and more to the point, as peoples:

Shall we choose Lethe, and the restfulness of oblivion, or Mnemosyne — the mother of all Muses? There are, you know, immediate educational implications, and serious geopolitical implications down the road, for the choice we make…

Investigative reporter, Iraq veteran and Military.com columnist/blogger Carl Prine has an excellent interview with blogfriend Don Vandergriff at Prine’s Line of Departure:

Not So Quiet Goes the Don!

….DON VANDERGRIFF: Yeah. Well, it goes back to the competency approach – Leave No Child Behind.

It’s like training for the test or rote memorization. And that’s what PowerPoint is. It’s a tool of the competency theory of education, if you think about it.

There’s no thought being put into it. It follows a format. People find out what the boss likes to see and they put it into that format. They depend on that. Because – as you and I know- if you really know what you’re talking about, they get up there and just tell it.

PRINE OF DEPARTURE: You and I have known each other for years. And we’ve been talking about “Careerists” and what they do to a military culture.

And the reason why I ask this is because there’s this young captain who I really respect. He’s one of the best young captains I’ve ever met. And he asked me, “Carl, how do you define a ‘careerist?’ What is a ‘careerist?'”

DON VANDERGRIFF: A “Careerist” is a courtier. All he’s interested in doing is flattering the King. Courtiers form together and you get “groupthink.”

There are a lot of problems that come from Careerists. A Careerist is someone who puts self before service. A Careerist doesn’t understand that by making your subordinates better than you are, you’re actually making your entire organization better.

PRINE OF DEPARTURE: And you’re making yourself better.

DON VANDERGRIFF: Right.

DON VANDERGRIFF: To get to the bottom line, it’s selfish leadership….

Read the rest here.

[ by Charles Cameron ]

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It may be that the hardest thing for a human to wrestle with is the correlation of quality with quantity.

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One:

I’m writing this post by way of a response to the comments of J Scott Shipman and Fred Zimmerman on my earlier post, Burning scriptures and human lives — but as I said in a comment of my own there, not in a point by point fashion, more in the manner of a meditation. Our conversation grew out of a discussion of the killing of humans and the burning of Qur’ans, and perhaps I should say at the outset that in my view, the burning of sacred books is in general a pretty offensive business, the taking of human lives in general even more so.

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Two:

If, however, we wish to know our enemies, as Sun Tzu advises, let alone to love them, as Christ suggests, we might reflect that what is happening these days in Afghanistan in many ways resembles what was happening in Europe a few short centuries back:

A little later, after the definition of the dogma of transubstantiation by the Fourth Lateran Council in 1215, a new libel surfaced, known as host desecration. According to this calumny, the Jews obtained a consecrated host from the mass, with the assistance of a Christian who retained it from the administration of communion, took it to their synagogue or homes and subjected it to every indignity, including trampling on it and sticking pins into it. … The accusation was made for the first time at Belitz, near Berlin; all the Jews of the town were burned. One hundred instances of the charge have been recorded, in many cases leading to massacres.

William Nichols, Christian Antisemitism: A History of Hate, pp 239-40

William Gibson is frequently quoted as saying, “The future is already here — it’s just not very evenly distributed” – and by the same token, the past is still with us, and no more evenly distributed.

For myself, I don’t see how I can condone or judge those whose values are as radically different from my own as those Christians, these Afghans – or the “religious but unstable” woman in Spartanburg County, Tennessee, who chained up and burned her nephew’s dog because it had chewed her Bible and was clearly a “devil dog”. Thankfully, it is neither mine to condemn nor to forgive.

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Three:

I value human life way more than I value any physical book – and I revere those insights, not infrequently found in scriptures, which encourage love, wonder, compassion, insight, wisdom, peace, generosity, gratitude and praise…

I revere them enough that I can understand Sir Thomas More preferring to surrender his own life rather than to go against that which his own traditions, scriptures, and sacraments had taught him to venerate. Likewise, I can find no fault in the Zen of the monk who famously burned a wooden statue of the Buddha when the firewood ran out… a tale that is worth repeating:

In a famous zen story, a travelling monk was resting in a monastery during a cold night. He took down a wooden Buddha statue and used it as fire wood.When the resident monks saw what he did, they became very angry and demanded to know why he did that.

He replied “I am looking for sarrira (holy relics).

The monks then laugh and exclaimed: “How can one find sarrira in a wooden statue?”

In reply, the travelling monk then said “Well then, can you pass me that other wooden statues also?

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Four:

I once climbed the many stairs and stood on the small platform atop the head of the great 6th century Buddha of Bamiyan, which just ten years ago was demolished by the Taliban, and I remember that day with great affection.

Historically speaking it is a tragedy for the world and the Afghan people that the Buddhas were destroyed.

What Buddha taught, remains, however. What the Beatitudes taught, remains., despite what dogs may chew. What the Qur’an teaches remains, beyond the pastor’s fire. What the host at the Eucharist embodies, remains…

It is in the sense of what I have written above that I wrote, “The value of one human life is the value of the world. The Qur’an is indestructible. It is deeply inadvisable to threaten, attempt or facilitate the destruction of man, world, or book…”

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Five:

Mind you, I am not suggesting that others should share my view – my own life experiences just don’t encourage me to use scriptures or credal statements against others until I have first “removed the beam from my own eye”. In the meanwhile, I take my inspiration where I can find it.

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Six:

And find it I do in this comment on my previous post, from Jimpa:

Books are paper and ink and can be republished. A human life is a miracle of creation (regardless of whose theory is used to explain it.) There is only one of each of us there are no copies of anyone, even cloning can not create a replacement.

To me, this gets to the spirit and clarity of the matter.

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Seven:

But there’s also its soul, its blues if you like, its duende – and I find that quality – another voice in the music of inspiration, perhaps, in this impassioned post by Abu Muqawama, aka Andrew Exum:

The crime was horrific, and the mob outside the jail was angry. They had gathered before and demanded the death of the man inside, but a conservative cleric, who ran a religious school for boys, had appeared and told them all to go home and repent before God. Because the men in the mob were all religious and obeyed this particular cleric, they went home as he had ordered. When the crowd returned a few days later, though, while that cleric was away preaching elsewhere, they fought their way past the guards and found the man for whom they were looking. The man was from a minority group in the area, and though he was actually innocent of the crime of which he had been accused, that did not stop the violent mob from beating him horribly, tying a rope around his neck and throwing him off a bridge while hundreds cheered.

The year was 1906, and the place was my hometown of Chattanooga, Tennessee. The name of the man killed was Ed Johnsen, a black man who had been accused of the brutal rape of a white woman, Nevada Taylor. (The conservative cleric? Well, that madrasa he founded has produced several U.S. senators, governors, businessmen and one dyspeptic defense policy blogger.) …

The reason I mention the story, though, is because it popped into my head when I read my friends Dion and Maria’s account of what had happened in Mazar-e Sharif a few days ago when several innocent United Nations workers were brutally murdered because some fundamentalist crank in Florida thought it would be a hot idea to videotape himself burning a Quran. It was not that long ago, we should remind ourselves going into a discussion of what happened in northern Afghanistan and why, when the ugly kinds of mob scenes we saw in Mazar might have also happened in the United States. (The last lynching of an innocent black man of which I am aware took place in the American South in 1981.)

I see those two posts as working together like head and heart — the “soul” and richness of feeling in Abu Muqawama’s post adds depth to the “spirit” and clarity of thought in Jimpa’s. To have a high standard of measurement is fine — to forget one’s own human frailty, not wise at all.

[ to be continued in Of Quantity and Quality II: weighing man against world ]

Narcos Over the Border: Gangs, Cartels and Mercenaries by Dr. Robert J. Bunker (Ed.)I just finished my review copy of Narcos Over the Border. It is one of the more disturbing academic works recently published in the national security field, not excluding even those monographs dealing with Islamist terrorism and Pakistan. If the authors of this granular examination of Mexico’s immense problems with warring narco-cartels, mercenary assassins, systemic corruption, 3rd generation gangs and emerging “Narcocultas”of Santa Muerte are correct – and I suspect they are – Mexico’s creeping path toward state failure reprsents a threat to American national security of the first order.

The 237 page, heavily footnoted, book is organized into three sections: Organization and Technology Use by the narcos networks, Silver or Lead on their carrot and stick infiltration/intimidation of civil society and the state apparatus, and Response Strategies for the opponents of the cartels. Bunker’s co-authors Matt Begert, Pamela Bunker, Lisa Campbell, Paul Kan, Alberto Melis, Luz Nagle, John Sullivan, Graham Turbiville, Jr., Phil Wiliams and Sarah Womer bring an array of critical perspectives to the table from academia, law enforcement, intelligence, defense and security fields as researchers and practitioners. The effort to blend disciplinary approaches in Narcos Over the Border is both an intentional and commendable effort to break down academic and policy silos and bureaucratic “turf” perspectives that prevent analyzing Mexico’s security dilemmas as an interrelated threat increasingly resembling a full-fledged insurgency (albeit not on the classic Maoist Model).Some impressions I gained from reading Narcos Over the Border include:

• The Narco-Cartels and the Zetas, which fight each other as well as Mexico’s military ( Mexican police generally are infiltrated, intimidated, outgunned and seriously outclassed by the Cartel gunmen, Zetas and Guatemalan Kaibiles) are better armed and better trained than are the Taliban. The deadly and efficient Zetas and Kaibiles are superior to regular Mexican military forces and have established safe haven training camps in Central America.
• Narco-cartels are properly speaking, no longer narco-cartels but transnational criminal syndicates involved in a wider array of revenue generating activities, but with professional intelligence and military capabilities, and increasingly, political, social and religious agendas that are functionally reminiscient of Hezbollah and HAMAS.
• The Mexican state is severely hampered in it’s response to the threat presented by the cartels by it’s own strategic use of corruption as a cost saving measure and a tool for sustaining elite control of Mexican politics, as well as a method of personal enrichment by members of Mexico’s ruling class.
• The eschewing of the extreme violence by the cartels North of the border appears to be more of a sign of a strategic policy by cartel and Zeta bosses than a lack of capacity or evidence of a lack of infiltration into American society. To the contrary, Mexican cartel links to acutely dangerous American prison and street gangs such as the Mexican Mafia and MS-13 are significant and well documented.
• The cartels are global, not regional or local operators.
• The culture of the Narco-cartels, which draws on some romantic Mexican social and religious underground traditions, particularly the hybrid cartel La Familia , is morphing into a very dangerous “Narcocultas”, a neo-pagan, folk religion featuring ritualistic violence, beheadings and torture-murders carried out for reasons other than economic competition.
• Mexico has departed the realm of having a serious law enforcement problem and has graduated to a significant counterinsurgency war against the cartels in which the Mexican state is treading water or making progress against some cartels (possibly displacing their activities to weaker states in Central America).

The authors do not assume the worst case scenario, state collapse, for Mexico but rather an insidious “hollowing out” of the state by the cartels and a mutation of Mexico’s native culture to host a 4GW nightmare. As Robert Bunker writes:

What is proposed here is that Mexico is not on it’s way to becoming a “rotting corpse” but potentially something far worse – akin to a body infected by a malicious virus. Already, wide swaths of Mexico have been lost to the corrupting forces and violence generated by local gangs, cartels and mercenaries. Such narco-corruption faced few bariers given the fertile ground already existing in Mexico derived from endemic governmental corruption at all levels of society and in some ways, it even further aided the ‘virus’ spreading through Mexican society from this new infection. Among it’s other symptoms, it spreads values at variance with traditional society, including those:

….conceivably derived from norms based on slaveholding, illicit drug use, sexual activity with minors and their exploitation in prostitution, torture and beheadings, the farming of humans for body parts, the killing of innocents for political gain and personal gratification and the desecration of the dead.

While meticulous, Narcos Over the Border is not all-encompassing in scope.  A fundamentally Mexico-centric collection of scholarly articles, it does not deal extensively with American policy makers involved in Mexico’s narco-insurgency, the intricacies of cartel financial operations or undertake case studies of narco activities in Mexican-American communities, though the authors do track narco-cartel and gang presence in cyberspace. Narcos Over the Borders represents a starting point for deeper investigation of narco-insurgency and for a national security comunity that has thus far treated Mexico as a third tier problem, a policy call to arms.Strongly recommended.