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lenaurick

Why Republicans are debating bringing back torture - Vox - 0 views

  • Several Republicans have suggested that they'd be open to torturing suspected terrorists if elected — especially New Hampshire primary winner Donald Trump.
  • "Waterboarding is fine, and much tougher than that is fine," Trump said at a Monday campaign event in New Hampshire. "When we're with these animals, we can't be soft and weak, like our politicians."
  • Previously, Trump promised to "bring back" types of torture "a hell of a lot worse than waterboarding" during Saturday's Republican debate. The rest of the GOP field took a somewhat more nuanced position. Marco Rubio categorically refused to rule out any torture techniques, for fear of helping terrorists "practice how to evade us."
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  • This debate doesn't have much to do with the merits of torture as an intelligence-gathering mechanism: The evidence that torture doesn't work is overwhelming. Rather, the debate among four leading Republicans over the practice is all about politics, both inside the Republican Party and more broadly.
  • Cruz, for example, has said that waterboarding does not constitute torture, but also that he would not "bring it back in any sort of widespread use" and has co-sponsored legislation limiting its use.
  • Well, under the definition of torture, no, it's not. Under the law, torture is excruciating pain that is equivalent to losing organs and systems, so under the definition of torture, it is not. It is enhanced interrogation, it is vigorous interrogation, but it does not meet the generally recognized definition of torture.
  • international law, under both the UN Convention Against Torture and the Geneva Conventions, considers waterboarding a form of torture and thus illegal.
  • A January 2005 Gallup poll found that 82 percent of Americans believed "strapping prisoners on boards and forcing their heads underwater until they think they are drowning" was an immoral interrogation tactic.
  • In 2007, 40 percent of Americans favored waterboarding suspected terrorists in a CNN poll, while 58 percent opposed. By 2014, 49 percent told CBS that they believed waterboarding could be at least sometimes justified, while only 36 percent said it never could be.
  • Today, 73 percent of Republicans support torturing suspected terrorists, according to Pew.
  • Any Republican who took a strong stance against waterboarding or other torture techniques could be pegged as weak on terrorism — a damning charge in a Republican primary that's been preoccupied with ISIS.
  • Reminder: Torture is morally abhorrent and also doesn't work
  • Some proponents will claim that while morally regrettable, torture is nonetheless necessary to keep us safe. But the best evidence suggests that it this is a false choice: Waterboarding, and other forms of torture, does not work.
  • In most cases, torture is used by authoritarian states to force false confessions
  • The evidence that torture did not aid the hunt for Osama bin Laden is particularly compelling.
  • In other words, some GOP candidates' pro-torture sentiment isn't just a relic of Bush-era partisan debates — it's also totally out of whack with everything we know about the practice of torture today.
Javier E

The Truth About Torture, Revisited « The Dish - 0 views

  • What we once instinctively regarded with moral horror has, over the years, become something most Americans are comfortable with. This is what torture does. In the words of Charles Krauthammer, it degrades and morally corrupts those who practice it. And so it has:
  • Notice that Krauthammer’s maximal position in 2005 is now dead last in public opinion: his view that torture should be used extremely rarely commands less than 20 percent support and is beaten by those Americans who now believe that torture should be employed often. Yes: often
  • If torture is a monstrous thing, if it corrupts all who do it, as Krauthammer believes, what incalculable damage has been done by the US torturing innocents, in one case to death? Where was there any remorse – yes, remorse – expressed by the CIA yesterday for this compounding of a crime and a mistake?
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  • this, of course, is not an accident. When a former president and vice-president openly back torture, and when the CIA has been engaging in a massive p.r. campaign to argue – against what we now know are incontrovertible facts from the CIA’s own records – that it saved thousands of lives, it will affect public opinion. There are always atavist and repellent sentiments in war time. The difference now is that a huge section of the elite endorses them.
  • They had a pecuniary interest in the criminal enterprise. And they were making things up as they went along:
  • We now know that the CIA contracted out the torture to two individuals without “specialized knowledge of al Qaeda, a background in counterterrorism or any relevant cultural or linguistic experience.” They had never interrogated anyone – yet they got a $181 million contract to run the program. They were sadists:
  • Why aren’t the defenders of torture horrified by this amateurism? Where are the Republican voices of outrage that a serious torture program was handed out to amateur contractors who had no idea what they were doing and no moral compass at all?
  • CIA sources were lying. KSM was waterboarded 183 times over a matter of weeks. And the waterboarding was not just 2 1/2 minutes of panic. It was full-fledged, endless, soul-breaking, body-destroying torture of a kind practiced in the past by totalitarian or authoritarian police states:
  • What this report proves – not asserts, but proves – is that the torture the US inflicted on prisoners was of an uncontrolled, nightmarish quality whose impact was so great that even the junior grunts on the night beat at Abu Ghraib knew what they were supposed to do.
  • In a civilized society, there really would be no debate over this. And before 9/11, there wasn’t. Ever since, this country has slid and then fallen out of the civilized world and out of the core American traditions of humanity and legal warfare. Krauthammer can be seen as emblematic of that slide – someone whose early abhorrence at torture and defense of it only in its mildest and rarest forms has slowly succumbed to a full-fledged defense of a program that violated every rule he said should be in place to protect us from the abyss. This is not surprising. When you start to torture, the sheer evil of what you are doing requires that you believe ever more in its value. You can never admit error, because it would mean you have committed crimes against humanity without even the defense of acquiring any useful intelligence. You are revealed as monsters – and you cannot accept that of yourself or of those you know. And so you insist – with ever-rising certainty – that the torture worked – even though that’s irrelevant as a matter of morality and of law, and even though your own internal documents prove that it didn’t.
  • And so you become the monster you were supposed to be fighting. And if you gaze long enough into an abyss, the abyss will gaze back into you.
Javier E

Kathryn Bigelow: Not A Torture Apologist - The Dish | By Andrew Sullivan - The Daily Beast - 0 views

  • , a brilliant piece of film-making. The direction, acting, and cinematography make it as good as The Hurt Locker. The attention to detail is stunning, and the raw, granular honesty of its dialogue manages to avoid the tired tropes of action movies. It's entirely believable.
  • the film shows without any hesitation that the United States brutally tortured countless suspects - innocent and guilty - in ways that shock the conscience.
  • The acts that Lynndie England was convicted for are here displayed - correctly - as official policy, ordered from the very top. In that way, the movie is not an apology for torture, as so many have said, and as I have worried about. It is an exposure of torture
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  • it exposes the Biggest Lie of the Bush-Cheney administration: that Abu Ghraib was an exception, and not the rule. What was done to suspects in Abu Ghraib was actually less grotesque, less horrifying, and less shocking than what Bush and Cheney ordered the CIA to do to human beings directly.
  • It shows the horror of terrorism and then the horror of the torture that Cheney illegally used to respond to it.
  • The movie also depicts waterboarding in a way that destroys the pathetic defense that this wasn't torture, because the tortured were not asked direct questions during it. They were, of course. Torture was followed by interrogation which was followed by more grisly torture. There is no doubt here that what the US did was almost a text-book definition of war crimes.
  • the simple juxtaposition of terror with torture in the film does not force an obvious conclusion. In some ways, like Spencer, I think it reveals the core truth behind Cheney's armchair warrior mindset. The torture was not for intelligence (and it provided nothing reliable as well as countless leads that were dead ends). It was for revenge.
  • What the movie also shows - importantly - is the evil of Jihadism, and its fanatical religious roots. It shows the terrorism as well as the torture. The easy view that all of this torture was based on hallucinatory threats is rebutted.
  • this movie echoes what we are told the Senate Intelligence Committee report concludes. We got bin Laden when we stuck to Western values. When we acted like the Nazis or the Communists, we failed.
  • It may be that many people watching this movie will actually believe the torture was integral to the end-result. But that will be because they want to see that or because they are as dumb as Owen Gleiberman. It isn't there. And if they want to see that, they will also be forced, at least, to own the barbarism depicted on screen in a way that euphemisms like "sleep deprivation", "stress positions" and "enhanced interrogation" were designed to obscure.
  • But my view is that Americans were shielded by their government and, disgracefully, their press, into living with barbarism - because Orwellian language was used and propagated to disguise the true evil that was at the heart of the Cheney mindset.
Javier E

"U.S. Practiced Torture After 9/11, Nonpartisan Review Concludes" - 0 views

  • A nonpartisan, independent review of interrogation and detention programs in the years after the Sept. 11, 2001, terrorist attacks concludes that “it is indisputable that the United States engaged in the practice of torture” and that the nation’s highest officials bore ultimate responsibility for it.
  • U.S. Practiced Torture After 9/11, Nonpartisan Review Concludes
  • there never before had been “the kind of considered and detailed discussions that occurred after 9/11 directly involving a president and his top advisers on the wisdom, propriety and legality of inflicting pain and torment on some detainees in our custody.”
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  • The task force found “no firm or persuasive evidence” that these interrogation methods produced valuable information that could not have been obtained by other means. While “a person subjected to torture might well divulge useful information,” much of the information obtained by force was not reliable, the report says.
  • The use of torture, the report concludes, has “no justification” and “damaged the standing of our nation, reduced our capacity to convey moral censure when necessary and potentially increased the danger to U.S. military personnel taken captive.”
  • the report’s main significance may be its attempt to assess what the United States government did in the years after 2001 and how it should be judged. The C.I.A. not only waterboarded prisoners, but slammed them into walls, chained them in uncomfortable positions for hours, stripped them of clothing and kept them awake for days on end.
  • the Constitution Project study was initiated after President Obama decided in 2009 not to support a national commission to investigate the post-9/11 counterterrorism programs, as proposed by Senator Patrick J. Leahy, Democrat of Vermont, and others. Mr. Obama said then that he wanted to “look forward, not backward.” Aides have said he feared that his own policy agenda might get sidetracked in a battle over his predecessor’s programs.
  • The panel found that the United States violated its international legal obligations by engineering “enforced disappearances” and secret detentions. It questions recidivism figures published by the Defense Intelligence Agency for Guantánamo detainees who have been released, saying they conflict with independent reviews.
  • It describes in detail the ethical compromise of government lawyers who offered “acrobatic” advice to justify brutal interrogations and medical professionals who helped direct and monitor them. And it reveals an internal debate at the International Committee of the Red Cross over whether the organization should speak publicly about American abuses;
  • “I had not recognized the depths of torture in some cases,” Mr. Jones said. “We lost our compass.”
  • it is critical of some Obama administration policies, especially what it calls excessive secrecy. It says that keeping the details of rendition and torture from the public “cannot continue to be justified on the basis of national security” and urges the administration to stop citing state secrets to block lawsuits by former detainees.
  • The core of the report, however, may be an appendix: a detailed 22-page legal and historical analysis that explains why the task force concluded that what the United States did was torture. It offers dozens of legal cases in which similar treatment was prosecuted in the United States or denounced as torture by American officials when used by other countries.
  • The report compares the torture of detainees to the internment of Japanese Americans during World War II. “What was once generally taken to be understandable and justifiable behavior,” the report says, “can later become a case of historical regret.”
Javier E

Review: Eric Fair's 'Consequence,' a Memoir by a Former Abu Ghraib Interrogator - The N... - 0 views

  • Powerful and damning accounts of the Bush administration’s determination to work what Vice President Dick Cheney called “the dark side” and its elaborate efforts to legalize torture (including arduous attempts to narrowly define torture as leading to “serious physical injury so severe that death, organ failure or permanent damage” is likely to result) can be found in two essential books, “The Torture Papers: The Road to Abu Ghraib,” edited by Karen J. Greenberg and Joshua L. Dratel, and “Standard Operating Procedure,” by Philip Gourevitch and Errol Morris
  • An important personal perspective is now provided by Eric Fair’s candid and chilling new book, “Consequence,” which is at once an agonized confession of his own complicity as an interrogator at Abu Ghraib and an indictment of the system that enabled and tried to justify torture.
  • In 2007, Mr. Fair says, he confessed everything to a lawyer from the Department of Justice and two agents from the Army’s Criminal Investigation Command, providing pictures, letters, names, firsthand accounts, locations and techniques. He was not prosecuted. “We tortured people the right way,” he writes, “following the right procedures, and used the approved techniques.”
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  • Mr. Fair draws an alarming portrait of CACI as “disorganized and unprofessional” in its deployment of civilians, not to mention “dangerous and irresponsible”: “as former soldiers and marines, none of us were comfortable with the lack of planning, lack of support and lack of proper supplies,” he writes. “No weapons, no communications equipment, no maps and nothing for first aid. We all expect something to go wrong very soon.”
  • Mr. Fair, however, became increasingly racked by guilt. He begins having nightmares. Nightmares in which “someone I know begins to shrink,” becoming so small “they slip through my fingers and disappear onto the floor.” Nightmares in which “there’s a large pool of blood on the floor” that moves as if it’s alive, nipping at his feet.
  • detainees “are given no information about their status,” he observes, “and they have no way of knowing when or if they will see their families again. Some of them are guilty; some of them are not. All of them are jailed under intolerable circumstances.” Military intelligence officers would tell the Red Cross that an estimated 70 percent to 90 percent of the detainees had been arrested by mistake.
  • He writes that he and his colleagues were encouraged by supervisors to be “creative,” that they often struggled to understand what detainees were saying because of dialect problems, and that they learned to justify “the use of different forms of torture by calling them enhanced techniques and filling out the appropriate paperwork.
  • At home, he will come to realize that he needs to earn his way back as a human being: He does not believe he will ever be redeemed, but thinks he is “obligated to try.”
  • He is still haunted by voices: “the voice of the general from the comfortable interrogation booth, the cries from the hard site, the sobs from the Palestinian chair and the sound of the old man’s head hitting the wall.”“It is nearly impossible to silence them,” he writes. “As I know it should be.”
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
Javier E

Torture apologists stain triumph over bin Laden - The Washington Post - 0 views

  • that’s just the point about making exceptions to moral imperatives that should remain exceptionless — like Lincoln’s absolute condemnation of torture, or the condemnation of sexual degradation as a weapon of war, or the judicial killing of an innocent person to keep the peace.
  • These things must never be done. To put such moral boundaries on the same level as legal niceties about sovereignty or the need for a warrant reveals a profoundly flawed sense of proportion.
  • The point is that once you are willing to cross the line of absolutely wrong, you must answer impossible questions: How many people must be endangered; how certain must we be of the danger; how sure must we be that this is the person who can lead us to the bomb and that the torture will work on him? What if the terrorist who planted the bomb is immune to torture or beyond our reach, but his young child is not? May we torture the child if that will make the terrorist talk? And how certain must we be that that will work?
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  • the lack of a stopping place in justifying this evil shows how readily the resort to deliberate brutality metastasizes so that it can be used to justify torture to save just one person, or even if there is a chance of saving one person, or even if it involves random cruelty to soften up the next person we interrogate, as in the case of Abu Ghraib. To paraphrase Justice Robert Jackson, such an argument either has no beginning or it has no end.
  • As Lincoln understood, the main damage torture inflicts is on the torturer. We all suffer pain and we all must die. But while we live we must strive to be worthy of the humanity that is supposed to be the goal of our battles.
johnsonma23

America and the Torture Debate - NYTimes.com - 0 views

  • America and the Torture Debate
  • history shows that governments tend to overreact or act badly when they are attacked or threatened
  • It kept citizens perpetually in fear of known and unknown threats, and so in blind awe of the ever-expanding security state within a state.
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  • key protections of individual rights were also suspended or violated. A brave few sought the truth and spoke out about the dangers and abuses of a system that became a law unto itself. The abuses of Abu Ghraib, so often excused as the work of a few sadists,
  • Citizens must know what is being implemented in their name
  • it has taken the United States over a decade to come clean.
  • The torture debate in the United States is focused on the efficacy of the practice: Does it work? Can the results help save lives? Can torture, however terrible, give rise to a greater good? Is torture ever justified or justifiable?
  • seems that in the post-9/11 age of hysterical fear-mongering, many Americans are in danger of losing their moral compass.
  • The torturer and those who give succor to the torturer are debased utterly. They defile their country. They cease to be free men. That is their tragedy and the tragedy of their kin. And that is the lesson of history.
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    Allegations of CIA torturing KMS
Javier E

Trump Isn't Merely Tolerating Torture - He's Celebrating It - 0 views

  • When you consider the plain meaning of the law, and the actions Haspel engaged in, it is impossible to conclude anything but that Haspel committed war crimes of the gravest kind and then helped destroy the evidence of them. There is no defense under the law in which a war criminal can claim that he or she was merely following orders.
  • There are equally no extenuating circumstances that can ever justify torture, according to the U.N. Convention signed by Ronald Reagan no less, in 1984: “No exceptional circumstances whatsoever, whether a state of war or a threat of war, internal political instability or any other public emergency, may be invoked as a justification of torture.”
  • Nor is it possible for any human being to read what was done to these prisoners without concluding that this was torture. If an American were captured by ISIS, was waterboarded 83 times, hung from the ceiling by his wrists, locked into a tiny box for days, and turned into a shell of a human being, would any American deny that he was tortured? The question answers itself.
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  • to actually reward someone who has committed war crimes with promotion, and then to elevate her to the highest position in Western intelligence, is a whole new level of depravity. It sends a very clear message: that anyone committing war crimes in the future will be celebrated, not disciplined, rewarded, not punished, that torture is justifiable, even worth reviving, as our future secretary of State, Mike Pompeo, opined only last year.
  • It would amount to a full-on endorsement of torture by the United States, and a signal to the entire world that it can be justified.
  • This is a profound threat to human rights globally and to the long tradition of American warfare, initiated by George Washington no less, in which the use of torture has always been regarded as exactly the kind of barbarism America was founded to overcome. It would be the final nail in the coffin that used to be the West.
  • If this line of defense falls, we are truly lost in a vortex of self-perpetuating evil. We will have abolished something deep and essential in the soul of America.
criscimagnael

Anwar Raslan Syria War Crimes Trial Verdict: Live Updates - The New York Times - 0 views

  • The former officer, Anwar Raslan, was accused of overseeing a detention center where prosecutors said at least 4,000 people were tortured and nearly 60 were killed.
  • Germany is among a few European countries that have sought to try former Syrian officials for war crimes based on universal jurisdiction,
  • Through nearly 11 years of civil war, the Syrian government bombed residential neighborhoods, used poison gas and tortured countless detainees in state lockups
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  • Mr. Raslan’s guilty verdict, they say, bolsters the ability of European courts to pursue similar cases while sending a message to war criminals around the world that they could one day face consequences.
  • This sends a clear message to the world that certain crimes will not go unpunished.
  • After more than a decade of war, Mr. al-Assad remains in power, and there appears little chance that he or his senior advisers or military commanders will stand trial soon.
  • Other potential avenues for justice have also been blocked. Syria is not party to the International Criminal Court in The Hague, and Russia and China have used their vetoes on the United Nations Security Council to prevent Syria from being referred to the court.
  • He fled Syria in 2012 after the government committed a massacre in his hometown, killing more than 100 people. He joined Syria’s exiled opposition and traveled with them to peace talks in Geneva in 2014.
  • German prosecutors argued that his position gave him oversight of torture that included beating, kicking, electric shocks and sexual assault. Witnesses in the trial said they were fed inedible food, denied medical care and kept in overcrowded cells.
  • He entered Germany on a visa in 2014 and lived there legally until the German authorities arrested him in 2019.
  • But his past caught up with him in Germany, where he was tried for crimes against humanity.
  • When the Syrian conflict broke out in 2011 with protests seeking to topple President Bashar al-Assad, Mr. Raslan was the head of interrogation at a security office in the capital, Damascus.
  • Beatings were common, the food was inedible, the cells were so crowded that some prisoners had to stand so others could lie down. German prosecutors said at least 4,000 people were tortured and nearly 60 killed under his authority there.
  • The verdict marks a watershed moment for an international network of lawyers, human rights activists and Syrian war survivors who have struggled for years to bring officials who sanctioned or participated in the violence to justice.
  • He was arrested in 2019, and his trial began the next year. On Thursday, Mr. Raslan was found guilty of crimes against humanity and was sentenced to life in prison.
  • When Mahran Aoiun heard that a former Syrian intelligence officer had been sentenced on Thursday to life in prison for overseeing torture at a detention center, it brought back the joy he felt years ago when he was released from a brutal Syrian jail.
  • The verdict handed down by a court in Koblenz, Germany, against the former officer, Ansar Raslan, stirred complicated feelings among Syrians who were abused in Syrian prisons — some at the hands of Mr. Raslan himself.
  • Others hoped that Mr. Raslan’s conviction would draw attention to the many more crimes committed during the Syrian war that have not been prosecuted, and to the officials who committed them who are still free.
  • “Those who are torturing prisoners will think twice after the trial,” he said. “This is an achievement.”
  • New York Times photographers have covered Syria’s civil war and the humanitarian crisis it has unleashed since the uprising against President Bashar al-Assad began nearly 11 years ago.
  • Owing partly to its own history in World War II, Germany has become something of a go-to venue for prosecuting crimes against humanity, even if committed outside its own borders. It is also home to hundreds of thousands of Syrian refugees, putting it at the center of efforts to hold the government of President Bashar al-Assad of Syria accountable for war crimes.
  • German prosecutors built their case with the help of hundreds of Syrian witnesses in Germany and beyond. They indicted Mr. Raslan using “universal jurisdiction,” a legal principle stipulating that in the case of crimes against humanity and genocide, normal territorial restraints on prosecutions do not apply.
  • The principle is not new. Israel used it during the 1960s trial of the former Nazi official Adolf Eichmann, as did Spain in 1998 when demanding that Britain arrest Gen. Augusto Pinochet, the former Chilean dictator. Previous universal jurisdiction cases in Germany have dealt with crimes committed in Rwanda and the Democratic Republic of Congo, and, more recently, with the genocide of Yazidis in Iraq by former members of the Islamic State.
  • Germany has the legal basis to prosecute such crimes under the German Code of Crimes Against International Law, which came into effect in 2002, and it has been using it.
  • “For Germany, it’s also historically the continuation of what we learned from the Nazi period and what we learned about the importance of the Nuremberg trials and the Auschwitz trials for the way we dealt with our past and ultimately for who we are today,”
  • The Nuremberg trials went after the leading members of the Nazi regime, but also a range of individuals who played a role in Nazi repression, including doctors, business leaders, bureaucrats and propagandists, said Wolfgang Kaleck, a founder of the European Center for Constitutional and Human Rights, which is representing victims in Mr. Raslan’s trial.
  • Raslan is the first ranking Syrian official to be convicted of war crimes, but he may not be the last.
  • But several other cases have already been tried or are pending.
  • A Syrian doctor accused of torturing a detainee in a secret military prison will soon go on trial in Germany on charges of crimes against humanity and causing grievous bodily harm. The doctor, Alaa Mousa, was living in Germany as a refugee when he was arrested in 2020.
  • Human rights lawyers concede that so far, the trials have targeted low- and middle-ranking Syrian officials or soldiers.
  • “If you don’t start now, then in 10 years, you cannot get Assad or his chief of intelligence because you have no evidence,” Mr. Kaleck said. “These cases are a way of building a stock of documents, witness statements, of understanding interconnections and gathering knowledge on which you can build future cases.”
  • Since the Syrian uprising in 2011, Syrian victims, human rights activists and others have filed more than 20 legal complaints against Syrian regime officials for war crimes and other violations of international law, according to Mr. Kaleck’s center.
  • This body of evidence, which has been growing for over a decade, could be used in different cases.“More has to come, that is clear,” Mr. Kaleck said. “But this is an important step.”
  • But the decade-long conflict has left the country shattered, killing hundreds of thousands of people, forcing half of the population from their homes and reducing major cities to rubble. Most of those who remain have been left to live in poverty.
  • The rebellion that began in 2011 as an uprising against Syria’s autocratic president, Bashar al-Assad, escalated into a civil war, but the splinted rebel movement failed to topple the government.
  • But the war was gruesome. The government employed poison gas, barrel bombs and suffocating sieges on rebellious communities, and waged a ruthless assault on civilian opponents, throwing hundreds of thousands into filthy prisons where many were tortured and killed.
  • Some Arab countries have begun restoring ties with the government in an effort to move past the war, although strict sanctions by the United States and other Western countries have blocked most investment.
  • The United States initially provided covert military support to the rebels, but as the war splintered into multiple overlapping conflicts, America shifted its focus to fight the jihadists of the Islamic State, who at their peak controlled nearly a third of eastern Syria.
  • For Syrian civilians, there is less daily violence now than during the war’s earlier years, but the economy has been destroyed.
  • More than half of Syria’s prewar population fled their homes during the fighting, and most have not returned, including the 5.6 million refugees who largely live in destitution in neighboring Arab countries.
  • “Justice has not been fully accomplished,” he said. “This is a small slice of what we are talking about.”
Javier E

How Obama Backed Impunity For War Crimes « The Dish - 0 views

  • There should, in my mind, be no debate about prosecutions for war crimes. Seriously, can you imagine the US opposing such prosecutions if they were in a foreign country? Besides, the US’ clear international and domestic legal obligations admit of no exception for the prosecution of those credibly accused of torture – let alone of those, like Cheney, who have openly bragged about it. It specifically bars any exception in the case of national emergency. Not to prosecute because of such an emergency is therefore to end the Geneva Conventions – which is what Obama has effectively done. He must not be let off the hook for that fateful step – and what it does to the core meaning of the United States.
  • From now on, the US is a human rights violator of the first order under international law, a rogue state that has explicitly tortured innocent people and never held anyone legally responsible. I know that sounds terribly harsh. But how is it untrue? And to refuse to prosecute war crimes is to condone war crimes.
  • And the fact that we are the most powerful country on earth makes this about much more than just us. It casts a dark and long shadow over humanity. It makes torture everywhere more likely, and more pervasive. It legitimizes evil. It removes from us any moral standing when it comes to Americans being tortured by these very same techniques – as they already have been in Syria, and as they will be in the future.
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  • We didn’t just break Iraq; we broke the very structure of basic human rights that this country fought two world wars to establish.
  • Attorney General Holder announced in 2012 that a special prosecutor who investigated 101 cases found that “the admissible evidence would not be sufficient” to convict beyond a reasonable doubt. Perhaps he felt that crucial evidence would have disclosed state secrets, or concluded that victim testimony by accused terrorists would never convince an American jury. The greatest danger of jury trials would be a string of “patriotic acquittals” of defendants who would say they acted to save American lives, which would create terrible pro-torture precedents to haunt us for years.
  • That’s by far the best argument against doing so, along with much deeper partisan divisions and political polarization. I see the logic of it – but it is based on an acquiescence to and appeasement of evil.
  • By not prosecuting, we are creating an incentive for such awful things to be done again. We are empowering the Leviathan to torture prisoners in future knowing it can get away with anything.
  • Far from ensuring that these awful crimes never happen again, Obama has all but ensured that they will. That will be part of his legacy: the sounds of a torture victim crying in the dark, and knowing that America is fine with it. It is, in that sense, the end of America as much of the world has known it.
rachelramirez

HRW Calls for Prosecution of Torturers | Al Jazeera America - 0 views

  • HRW calls for prosecution of US officials complicit in torture
  • Human Rights Watch called on the U.S. government to hold to account those who created, authorized, implemented or conspired to commit the torture inflicted by the CIA after the 9/11 attacks
  • New evidence of the CIA prison abuse came to light when the Senate Intelligence Committee released a partially redacted summary of its torture findings on Dec. 9, 2014.
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  • HRW described former Vice President Dick Cheney as a “principal political force” pushing to justify torture, and National Security Adviser Condoleezza Rice and CIA Director George Tenet are also among those who should be scrutinized,
  • In addition to prosecuting the offenders, HRW called for the victims to be compensated as required by the Convention Against Torture, which was ratified by the U.S.
  • Other countries that conspired with the U.S. in its global torture program have to some degree made amends with CIA victims.
Javier E

Obama's Betrayal On Torture « The Dish - 0 views

  • This week marks the one-year anniversary of the Senate Select Committee on Intelligence’s adoption of a sweeping 6,300-page study detailing the CIA’s post-9/11 detention, rendition, torture and interrogation program. But the public has yet to see one word of it. That’s because, even though it deals with some of the most important and contentious issues this country has grappled with in recent years, the entire report remains classified. Here’s what we do know about the report:
  • First, it is almost certainly the most exhaustive, detailed investigation of the CIA torture program to date. The committee spent more than three years researching the program, including reviewing six million pages of documents.
  • Second, according to senators who have seen it, the report includes a damning indictment and repudiation of the longstanding claims that torture and ill treatment led to accurate and actionable intelligence.
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  • [T]he Obama Administration, which promised voters that it would be the most transparent in history, has bowed to pressure from a faction within the CIA to keep secret the most thorough accounting we have of the agency’s lawless, immoral behavior during the Bush years. In doing so, Team Obama makes it less likely that we learn the lessons of CIA torture, and more likely that America tortures again one day.
Javier E

Washington Monthly | The 'Deep State' Strikes Back-Against Torture - 0 views

  • the tell-tale hallmarks of the deep state are the accumulation of personal wealth via the revolving door, influence-peddling, and the more genteel forms of corruption. Ironically, then, Trump’s self-dealing kitchen cabinet pals, the constant revelations of the administration’s ethics problems, and its blatant public-be-damned attitude are indicative of a deep state on steroids.
  • It would seem in this case that Trump overcame his preference for nominating grossly unqualified political groupies in favor of a career official in order to dog-whistle to the Republican base that Bush-era torture is back and oversight is extinct.
  • Haspel’s prospects are complicated, however, by the fact that 109 retired generals and admirals have written a letter in opposition to her confirmation.
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  • These 109 retired officers, like their active-duty counterparts—who are of course obliged to hold their tongues regarding the administration’s political choices—know one thing by heart: torture is proscribed by the Geneva Convention, the U.S. Code, and the military’s own Uniform Code.
  • Aside from the strictures of law, they have a very pragmatic reason for opposing those who would advocate or practice torture being placed in command positions in our government. An America that tortures its enemies would not have a moral or practical leg to stand on if in the future a hostile nation or group declares U.S. personnel to be “unlawful combatants” and waterboards them.
Javier E

How 9/11 changed us - Washington Post - 0 views

  • “The U.S. government must define what the message is, what it stands for,” the report asserts. “We should offer an example of moral leadership in the world, committed to treat people humanely, abide by the rule of law, and be generous and caring to our neighbors. . . . We need to defend our ideals abroad vigorously. America does stand up for its values.”
  • the authors pause to make a rousing case for the power of the nation’s character.
  • Rather than exemplify the nation’s highest values, the official response to 9/11 unleashed some of its worst qualities: deception, brutality, arrogance, ignorance, delusion, overreach and carelessness.
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  • Reading or rereading a collection of such books today is like watching an old movie that feels more anguishing and frustrating than you remember. The anguish comes from knowing how the tale will unfold; the frustration from realizing that this was hardly the only possible outcome.
  • This conclusion is laid bare in the sprawling literature to emerge from 9/11 over the past two decades
  • Whatever individual stories the 9/11 books tell, too many describe the repudiation of U.S. values, not by extremist outsiders but by our own hand.
  • In these works, indifference to the growing terrorist threat gives way to bloodlust and vengeance after the attacks. Official dissembling justifies wars, then prolongs them. In the name of counterterrorism, security is politicized, savagery legalized and patriotism weaponized.
  • that state of exception became our new American exceptionalism.
  • The latest works on the legacy of 9/11 show how war-on-terror tactics were turned on religious groups, immigrants and protesters in the United States. The war on terror came home, and it walked in like it owned the place.
  • It happened fast. By 2004, when the 9/11 Commission urged America to “engage the struggle of ideas,” it was already too late; the Justice Department’s initial torture memos were already signed, the Abu Ghraib images had already eviscerated U.S. claims to moral authority.
  • “It is for now far easier for a researcher to explain how and why September 11 happened than it is to explain the aftermath,” Steve Coll writes in “Ghost Wars,” his 2004 account of the CIA’s pre-9/11 involvement in Afghanistan. Throughout that aftermath, Washington fantasized about remaking the world in its image, only to reveal an ugly image of itself to the world.
  • “We anticipate a black future for America,” bin Laden told ABC News more than three years before the 9/11 attacks. “Instead of remaining United States, it shall end up separated states and shall have to carry the bodies of its sons back to America.”
  • bin Laden also came to grasp, perhaps self-servingly, the benefits of luring Washington into imperial overreach, of “bleeding America to the point of bankruptcy,” as he put it in 2004, through endless military expansionism, thus beating back its global sway and undermining its internal unity.
  • To an unnerving degree, the United States moved toward the enemy’s fantasies of what it might become — a nation divided in its sense of itself, exposed in its moral and political compromises, conflicted over wars it did not want but would not end.
  • “The most frightening aspect of this new threat . . . was the fact that almost no one took it seriously. It was too bizarre, too primitive and exotic.” That is how Lawrence Wright depicts the early impressions of bin Laden and his terrorist network among U.S. officials
  • The books traveling that road to 9/11 have an inexorable, almost suffocating feel to them, as though every turn invariably leads to the first crush of steel and glass.
  • With the system “blinking red,” as CIA Director George Tenet later told the 9/11 Commission, why were all these warnings not enough? Wright lingers on bureaucratic failings
  • Clarke’s conclusion is simple, and it highlights America’s we-know-better swagger, a national trait that often masquerades as courage or wisdom. “America, alas, seems only to respond well to disasters, to be undistracted by warnings,” he writes. “Our country seems unable to do all that must be done until there has been some awful calamity.”
  • The problem with responding only to calamity is that underestimation is usually replaced by overreaction. And we tell ourselves it is the right thing, maybe the only thing, to do.
  • A last-minute flight change. A new job at the Pentagon. A retirement from the fire station. The final tilt of a plane’s wings before impact. If the books about the lead-up to 9/11 are packed with unbearable inevitability, the volumes on the day itself highlight how randomness separated survival from death.
  • Had the World Trade Center, built in the late 1960s and early 1970s, been erected according to the city building code in effect since 1938, Dwyer and Flynn explain, “it is likely that a very different world trade center would have been built.
  • Instead, it was constructed according to a new code that the real estate industry had avidly promoted, a code that made it cheaper and more lucrative to build and own skyscrapers. “It increased the floor space available for rent . . . by cutting back on the areas that had been devoted, under the earlier law, to evacuation and exit,” the authors write. The result: Getting everybody out on 9/11 was virtually impossible.
  • The towers embodied the power of American capitalism, but their design embodied the folly of American greed. On that day, both conditions proved fatal.
  • Garrett Graff quotes Defense Department officials marveling at how American Airlines Flight 77 struck a part of the Pentagon that, because of new anti-terrorism standards, had recently been reinforced and renovated
  • “In any other wedge of the Pentagon, there would have been 5,000 people, and the plane would have flown right through the middle of the building.” Instead, fewer than 200 people were killed in the attack on the Pentagon, including the passengers on the hijacked jet. Chance and preparedness came together.
  • The bravery of police and firefighters is the subject of countless 9/11 retrospectives, but these books also emphasize the selflessness of civilians who morphed into first responders
  • The passengers had made phone calls when the hijacking began and had learned the fate of other aircraft that day. “According to one call, they voted on whether to rush the terrorists in an attempt to retake the plane,” the commission report states. “They decided, and acted.”
  • The civilians aboard United Airlines Flight 93, whose resistance forced the plane to crash into a Pennsylvania field rather than the U.S. Capitol, were later lionized as emblems of swashbuckling Americana
  • Such episodes, led by ordinary civilians, embodied values that the 9/11 Commission called on the nation to display. Except those values would soon be dismantled, in the name of security, by those entrusted to uphold them.
  • Lawyering to death.The phrase appears in multiple 9/11 volumes, usually uttered by top officials adamant that they were going to get things done, laws and rules be damned
  • “I had to show the American people the resolve of a commander in chief that was going to do whatever it took to win,” Bush explains. “No yielding. No equivocation. No, you know, lawyering this thing to death.” In “Against All Enemies,” Clarke recalls the evening of Sept. 11, 2001, when Bush snapped at an official who suggested that international law looked askance at military force as a tool of revenge. “I don’t care what the international lawyers say, we are going to kick some ass,” the president retorted.
  • The message was unmistakable: The law is an obstacle to effective counterterrorism
  • Except, they did lawyer this thing to death. Instead of disregarding the law, the Bush administration enlisted it. “Beginning almost immediately after September 11, 2001, [Vice President Dick] Cheney saw to it that some of the sharpest and best-trained lawyers in the country, working in secret in the White House and the United States Department of Justice, came up with legal justifications for a vast expansion of the government’s power in waging war on terror,
  • Through public declarations and secret memos, the administration sought to remove limits on the president’s conduct of warfare and to deny terrorism suspects the protections of the Geneva Conventions by redefining them as unlawful enemy combatants. Nothing, Mayer argues of the latter effort, “more directly cleared the way for torture than this.”
  • Tactics such as cramped confinement, sleep deprivation and waterboarding were rebranded as “enhanced interrogation techniques,” legally and linguistically contorted to avoid the label of torture. Though the techniques could be cruel and inhuman, the OLC acknowledged in an August 2002 memo, they would constitute torture only if they produced pain equivalent to organ failure or death, and if the individual inflicting such pain really really meant to do so: “Even if the defendant knows that severe pain will result from his actions, if causing such harm is not his objective, he lacks the requisite specific intent.” It’s quite the sleight of hand, with torture moving from the body of the interrogated to the mind of the interrogator.
  • the memo concludes that none of it actually matters. Even if a particular interrogation method would cross some legal line, the relevant statute would be considered unconstitutional because it “impermissibly encroached” on the commander in chief’s authority to conduct warfare
  • You have informed us. Experts you have consulted. Based on your research. You do not anticipate. Such hand-washing words appear throughout the memos. The Justice Department relies on information provided by the CIA to reach its conclusions; the CIA then has the cover of the Justice Department to proceed with its interrogations. It’s a perfect circle of trust.
  • In these documents, lawyers enable lawlessness. Another May 2005 memo concludes that, because the Convention Against Torture applies only to actions occurring under U.S. jurisdiction, the CIA’s creation of detention sites in other countries renders the convention “inapplicable.”
  • avid Cole describes the documents as “bad-faith lawyering,” which might be generous. It is another kind of lawyering to death, one in which the rule of law that the 9/11 Commission urged us to abide by becomes the victim.
  • Similarly, because the Eighth Amendment’s prohibition on cruel and unusual punishment is meant to protect people convicted of crimes, it should not apply to terrorism detainees — because they have not been officially convicted of anything. The lack of due process conveniently eliminates constitutional protections
  • Years later, the Senate Intelligence Committee would investigate the CIA’s post-9/11 interrogation program. Its massive report — the executive summary of which appeared as a 549-page book in 2014 — found that torture did not produce useful intelligence, that the interrogations were more brutal than the CIA let on, that the Justice Department did not independently verify the CIA’s information, and that the spy agency impeded oversight by Congress and the CIA inspector general.
  • “The CIA’s effectiveness representations were almost entirely inaccurate,” the Senate report concluded. It is one of the few lies of the war on terror unmasked by an official government investigation and public report, but just one of the many documented in the 9/11 literature.
  • Officials in the war on terror didn’t deceive or dissemble just with lawmakers or the public. In the recurring tragedy of war, they lied just as often to themselves.
  • “The decision to invade Iraq was one made, finally and exclusively, by the president of the United States, George W. Bush,” he writes.
  • n Woodward’s “Bush at War,” the president admitted that before 9/11, “I didn’t feel that sense of urgency [about al-Qaeda], and my blood was not nearly as boiling.”
  • A president initially concerned about defending and preserving the nation’s moral goodness against terrorism found himself driven by darker impulses. “I’m having difficulty controlling my bloodlust,” Bush confessed to religious leaders in the Oval Office on Sept. 20, 2001,
  • Bloodlust, moral certainty and sudden vulnerability make a dangerous combination. The belief that you are defending good against evil can lead to the belief that whatever you do to that end is good, too.
  • Draper distills Bush’s worldview: “The terrorists’ primary objective was to destroy America’s freedom. Saddam hated America. Therefore, he hated freedom. Therefore, Saddam was himself a terrorist, bent on destroying America and its freedom.”
  • The president assumed the worst about what Hussein had done or might do, yet embraced best-case scenarios of how an American invasion would proceed.
  • “Iraqis would rejoice at the sight of their Western liberators,” Draper recaps. “Their newly shared sense of national purpose would overcome any sectarian allegiances. Their native cleverness would make up for their inexperience with self-government. They would welcome the stewardship of Iraqi expatriates who had not set foot in Baghdad in decades. And their oil would pay for everything.”
  • It did not seem to occur to Bush and his advisers that Iraqis could simultaneously hate Hussein and resent the Americans — feelings that could have been discovered by speaking to Iraqis and hearing their concerns.
  • few books on the war that gets deep inside Iraqis’ aversion to the Americans in their midst. “What gives them the right to change something that’s not theirs in the first place?” a woman in a middle-class Baghdad neighborhood asks him. “I don’t like your house, so I’m going to bomb it and you can rebuild it again the way I want it, with your money?
  • The occupation did not dissuade such impressions when it turned the former dictator’s seat of government into its own luxurious Green Zone, or when it retrofitted the Abu Ghraib prison (“the worst of Saddam’s hellholes,” Shadid calls it) into its own chamber of horrors.
  • Shadid hears early talk of the Americans as “kuffar” (heathens), a 51-year-old former teacher complains that “we’ve exchanged a tyrant for an occupier.”
  • Shadid understood that governmental legitimacy — who gets to rule, and by what right — was a matter of overriding importance for Iraqis. “The Americans never understood the question,” he writes; “Iraqis never agreed on the answer.
  • When the United States so quickly shifted from liberation to occupation, it lost whatever legitimacy it enjoyed. “Bush handed that enemy precisely what it wanted and needed, proof that America was at war with Islam, that we were the new Crusaders come to occupy Muslim land,” Clarke writes. “It was as if Usama bin Laden, hidden in some high mountain redoubt, were engaging in long-range mind control of George Bush, chanting ‘invade Iraq, you must invade Iraq.’ ”
  • The foolishness and arrogance of the American occupation didn’t help. In “Imperial Life in the Emerald City: Inside Iraq’s Green Zone,” Rajiv Chandrasekaran explains how, even as daily security was Iraqis’ overwhelming concern, viceroy L. Paul Bremer, Bush’s man in Baghdad, was determined to turn the country into a model free-market economy, complete with new investment laws, bankruptcy courts and a state-of-the-art stock exchange.
  • a U.S. Army general, when asked by local journalists why American helicopters must fly so low at night, thus scaring Iraqi children, replied that the kids were simply hearing “the sound of freedom.”Message: Freedom sounds terrifying.
  • For some Americans, inflicting that terror became part of the job, one more tool in the arsenal. In “The Forever War” by Dexter Filkins, a U.S. Army lieutenant colonel in Iraq assures the author that “with a heavy dose of fear and violence, and a lot of money for projects, I think we can convince these people that we are here to help them.”
  • Chandrasekaran recalls the response of a top communications official under Bremer, when reporters asked about waves of violence hitting Baghdad in the spring of 2004. “Off the record: Paris is burning,” the official told the journalists. “On the record: Security and stability are returning to Iraq.”
  • the Iraq War, conjured in part on the false connections between Iraq and al-Qaeda, ended up helping the terrorist network: It pulled resources from the war in Afghanistan, gave space for bin Laden’s men to regroup and spurred a new generation of terrorists in the Middle East. “A bigger gift to bin Laden was hard to imagine,” Bergen writes.
  • “U.S. officials had no need to lie or spin to justify the war,” Washington Post reporter Craig Whitlock writes in “The Afghanistan Papers,” a damning contrast of the war’s reality vs. its rhetoric. “Yet leaders at the White House, the Pentagon and the State Department soon began to make false assurances and to paper over setbacks on the battlefield.” As the years passed, the deceit became entrenched, what Whitlock calls “an unspoken conspiracy” to hide the truth.
  • Afghanistan was where al-Qaeda, supported by the Taliban, had made its base — it was supposed to be the good war, the right war, the war of necessity and not choice, the war endorsed at home and abroad.
  • If Iraq was the war born of lies, Afghanistan was the one nurtured by them
  • Whitlock finds commanding generals privately admitting that they long fought the war “without a functional strategy.” That, two years into the conflict, Rumsfeld complained that he had “no visibility into who the bad guys are.”
  • That Army Lt. Gen. Douglas Lute, a former coordinator of Iraq and Afghanistan policy, acknowledged that “we didn’t have the foggiest idea of what we were undertaking.”
  • That U.S. officials long wanted to withdraw American forces but feared — correctly so, it turns out — that the Afghan government might collapse. “Bin Laden had hoped for this exact scenario,” Whitlock observes. “To lure the U.S. superpower into an unwinnable guerrilla conflict that would deplete its national treasury and diminish its global influence.”
  • All along, top officials publicly contradicted these internal views, issuing favorable accounts of steady progress
  • Bad news was twisted into good: Rising suicide attacks in Kabul meant the Taliban was too weak for direct combat, for instance, while increased U.S. casualties meant America was taking the fight to the enemy.
  • deceptions transpired across U.S. presidents, but the Obama administration, eager to show that its first-term troop surge was working, “took it to a new level, hyping figures that were misleading, spurious or downright false,” Whitlock writes. And then under President Donald Trump, he adds, the generals felt pressure to “speak more forcefully and boast that his war strategy was destined to succeed.”
  • in public, almost no senior government officials had the courage to admit that the United States was slowly losing,” Whitlock writes. “With their complicit silence, military and political leaders avoided accountability and dodged reappraisals that could have changed the outcome or shortened the conflict.”
  • Deputy Secretary of State Richard Armitage traveled to Moscow shortly after 9/11 to give officials a heads up about the coming hostilities in Afghanistan. The Russians, recent visitors to the graveyard of empires, cautioned that Afghanistan was an “ambush heaven” and that, in the words of one of them, “you’re really going to get the hell kicked out of you.”
  • a war should not be measured only by the timing and the competence of its end. We still face an equally consequential appraisal: How good was this good war if it could be sustained only by lies?
  • In the two decades since the 9/11 attacks, the United States has often attempted to reconsider its response
  • They are written as though intending to solve problems. But they can be read as proof that the problems have no realistic solution, or that the only solution is to never have created them.
  • the report sets the bar for staying so high that an exit strategy appears to be its primary purpose.
  • he counterinsurgency manual is an extraordinary document. Implicitly repudiating notions such as “shock and awe” and “overwhelming force,” it argues that the key to battling an insurgency in countries such as Iraq and Afghanistan is to provide security for the local population and to win its support through effective governance
  • It also attempts to grasp the nature of America’s foes. “Most enemies either do not try to defeat the United States with conventional operations or do not limit themselves to purely military means,” the manual states. “They know that they cannot compete with U.S. forces on those terms. Instead, they try to exhaust U.S. national will.” Exhausting America’s will is an objective that al-Qaeda understood well.
  • “Counterinsurgents should prepare for a long-term commitment,” the manual states. Yet, just a few pages later, it admits that “eventually all foreign armies are seen as interlopers or occupiers.” How to accomplish the former without descending into the latter? No wonder so many of the historical examples of counterinsurgency that the manual highlights, including accounts from the Vietnam War, are stories of failure.
  • “Soldiers and Marines are expected to be nation builders as well as warriors,” the manual proclaims, but the arduous tasks involved — reestablishing government institutions, rebuilding infrastructure, strengthening local security forces, enforcing the rule of law — reveal the tension at the heart of the new doctrine
  • In his foreword, Army Lt. Col. John Nagl writes that the document’s most lasting impact may be as a catalyst not for remaking Iraq or Afghanistan, but for transforming the Army and Marine Corps into “more effective learning organizations,” better able to adapt to changing warfare. And in her introduction, Sarah Sewall, then director of Harvard’s Carr Center for Human Rights Policy, concludes that its “ultimate value” may be in warning civilian officials to think hard before engaging in a counterinsurgency campaign.
  • “The thing that got to everyone,” Finkel explains in the latter book, “was not having a defined front line. It was a war in 360 degrees, no front to advance toward, no enemy in uniform, no predictable patterns, no relief.” It’s a powerful summation of battling an insurgency.
  • Hitting the wrong house is what counterinsurgency doctrine is supposed to avoid. Even successfully capturing or killing a high-value target can be counterproductive if in the process you terrorize a community and create more enemies. In Iraq, the whole country was the wrong house. America’s leaders knew it was the wrong house. They hit it anyway.
  • Another returning soldier, Nic DeNinno, struggles to tell his wife about the time he and his fellow soldiers burst into an Iraqi home in search of a high-value target. He threw a man down the stairs and held another by the throat. After they left, the lieutenant told him it was the wrong house. “The wrong f---ing house,” Nic says to his wife. “One of the things I want to remember is how many times we hit the wrong house.”
  • “As time passes, more documents become available, and the bare facts of what happened become still clearer,” the report states. “Yet the picture of how those things happened becomes harder to reimagine, as that past world, with its preoccupations and uncertainty, recedes.” Before making definitive judgments, then, they ask themselves “whether the insights that seem apparent now would really have been meaningful at the time.”
  • Two of the latest additions to the canon, “Reign of Terror” by Spencer Ackerman and “Subtle Tools” by Karen Greenberg, draw straight, stark lines between the earliest days of the war on terror and its mutations in our current time, between conflicts abroad and divisions at home. These works show how 9/11 remains with us, and how we are still living in the ruins.
  • When Trump declared that “we don’t have victories anymore” in his 2015 speech announcing his presidential candidacy, he was both belittling the legacy of 9/11 and harnessing it to his ends. “His great insight was that the jingoistic politics of the War on Terror did not have to be tied to the War on Terror itself,” Ackerman writes. “That enabled him to tell a tale of lost greatness.” And if greatness is lost, someone must have taken it.
  • “Trump had learned the foremost lesson of 9/11,” Ackerman writes, “that the terrorists were whomever you said they were.”
  • The backlash against Muslims, against immigrants crossing the southern border and against protesters rallying for racial justice was strengthened by the open-ended nature of the global war on terror.
  • the war is not just far away in Iraq or Afghanistan, in Yemen or Syria, but it’s happening here, with mass surveillance, militarized law enforcement and the rebranding of immigration as a threat to the nation’s security rather than a cornerstone of its identity
  • the Authorization for Use of Military Force, drafted by administration lawyers and approved by Congress just days after the attacks, as the moment when America’s response began to go awry. The brief joint resolution allowed the president to use “all necessary and appropriate force” against any nation, organization or person who committed the attacks, and to prevent any future ones.
  • It was the “Ur document in the war on terror and its legacy,” Greenberg writes. “Riddled with imprecision, its terminology was geared to codify expansive powers.” Where the battlefield, the enemy and the definition of victory all remain vague, war becomes endlessly expansive, “with neither temporal nor geographical boundaries.”
  • This was the moment the war on terror was “conceptually doomed,” Ackerman concludes. This is how you get a forever war.
  • There were moments when an off-ramp was visible. The killing of bin Laden in 2011 was one such instance, Ackerman argues, but “Obama squandered the best chance anyone could ever have to end the 9/11 era.”
  • The author assails Obama for making the war on terror more “sustainable” through a veneer of legality — banning torture yet failing to close the detention camp at Guantánamo Bay and relying on drone strikes that “perversely incentivized the military and the CIA to kill instead of capture.”
  • There would always be more targets, more battlefields, regardless of president or party. Failures became the reason to double down, never wind down.
  • The longer the war went on, the more that what Ackerman calls its “grotesque subtext” of nativism and racism would move to the foreground of American politics
  • Absent the war on terror, it is harder to imagine a presidential candidate decrying a sitting commander in chief as foreign, Muslim, illegitimate — and using that lie as a successful political platform.
  • Absent the war on terror, it is harder to imagine a travel ban against people from Muslim-majority countries. Absent the war on terror, it is harder to imagine American protesters labeled terrorists, or a secretary of defense describing the nation’s urban streets as a “battle space” to be dominated
  • In his latest book on bin Laden, Bergen argues that 9/11 was a major tactical success but a long-term strategic failure for the terrorist leader. Yes, he struck a vicious blow against “the head of the snake,” as he called the United States, but “rather than ending American influence in the Muslim world, the 9/11 attacks greatly amplified it,” with two lengthy, large-scale invasions and new bases established throughout the region.
  • “A vastly different America has taken root” in the two decades since 9/11, Greenberg writes. “In the name of retaliation, ‘justice,’ and prevention, fundamental values have been cast aside.”
  • the legacy of the 9/11 era is found not just in Afghanistan or Iraq, but also in an America that drew out and heightened some of its ugliest impulses — a nation that is deeply divided (like those “separated states” bin Laden imagined); that bypasses inconvenient facts and embraces conspiracy theories; that demonizes outsiders; and that, after failing to spread freedom and democracy around the world, seems less inclined to uphold them here
  • Seventeen years after the 9/11 Commission called on the United States to offer moral leadership to the world and to be generous and caring to our neighbors, our moral leadership is in question, and we can barely be generous and caring to ourselves.
  • Still reeling from an attack that dropped out of a blue sky, America is suffering from a sort of post-traumatic stress democracy. It remains in recovery, still a good country, even if a broken good country.
  • 9/11 was a test. Thebooks of the lasttwo decades showhow America failed.
  • Deep within the catalogue of regrets that is the 9/11 Commission report
Javier E

How 'Concept Creep' Made Americans So Sensitive to Harm - The Atlantic - 0 views

  • How did American culture arrive at these moments? A new research paper by Nick Haslam, a professor of psychology at the University of Melbourne, Australia, offers as useful a framework for understanding what’s going on as any I’ve seen. In “Concept Creep: Psychology's Expanding Concepts of Harm and Pathology,”
  • concepts like abuse, bullying, trauma, mental disorder, addiction, and prejudice, “now encompass a much broader range of phenomena than before,”expanded meanings that reflect “an ever-increasing sensitivity to harm.”
  • “they also have potentially damaging ramifications for society and psychology that cannot be ignored.”
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  • He calls these expansions of meaning “concept creep.”
  • critics may hold concept creep responsible for damaging cultural trends, he writes, “such as supposed cultures of fear, therapy, and victimhood, the shifts I present have some positive implications.”
  • How did a working-class mom get arrested, lose her fast food job, and temporarily lose custody of her 9-year-old for letting the child play alone at a nearby park?
  • The concept of abuse expanded too far.
  • Classically, psychological investigations recognized two forms of child abuse, physical and sexual, Haslam writes. In more recent decades, however, the concept of abuse has witnessed “horizontal creep” as new forms of abuse were recognized or studied. For example, “emotional abuse” was added as a new subtype of abuse. Neglect, traditionally a separate category, came to be seen as a type of abuse, too.
  • Meanwhile, the concept of abuse underwent “vertical creep.” That is, the behavior seen as qualifying for a given kind of abuse became steadily less extreme. Some now regard any spanking as physical abuse. Within psychology, “the boundary of neglect is indistinct,” Haslam writes. “As a consequence, the concept of neglect can become over-inclusive, identifying behavior as negligent that is substantially milder or more subtle than other forms of abuse. This is not to deny that some forms of neglect are profoundly damaging, merely to argue that the concept’s boundaries are sufficiently vague and elastic to encompass forms that are not severe.”
  • Concept creep is inevitable and vital if society is to make good use of new information. But why has the direction of concept creep, across so many different concepts, trended toward greater sensitivity to harm as opposed to lesser sensitivity?
  • Haslam endorses two theories
  • Before 9/11, the notion of torturing prisoners was verboten. After the Bush Administration’s torture was made public, popular debate focused on mythical “ticking time bomb” scenarios, in which a whole city would be obliterated but for torture. Now Donald Trump suggests that torture should be used more generally against terrorists. Torture is, as well, an instance in which people within the field of psychology pushed concept creep in the direction of less sensitivity to harm,
  • The other theory posits an ideological explanation. “Psychology has played a role in the liberal agenda of sensitivity to harm and responsiveness to the harmed,” he writes “and its increased focus on negative phenomena—harms such as abuse, addiction, bullying, mental disorder, prejudice, and trauma—has been symptomatic of the success of that social agenda.”
  • Jonathan Haidt, who believes it has gone too far, offers a fourth theory. “If an increasingly left-leaning academy is staffed by people who are increasingly hostile to conservatives, then we can expect that their concepts will shift, via motivated scholarship, in ways that will help them and their allies (e.g., university administrators) to prosecute and condemn conservatives,
  • there are many reasons to be concerned about excessive sensitivity to harm:
  • While Haslam and Haidt appear to have meaningfully different beliefs about why concept creep arose within academic psychology and spread throughout society, they were in sufficient agreement about its dangers to co-author a Guardian op-ed on the subject.
  • It focuses on how greater sensitivity to harm has affected college campuses.
  • “Of course young people need to be protected from some kinds of harm, but overprotection is harmful, too, for it causes fragility and hinders the development of resilience,” they wrote. “As Nasim Taleb pointed out in his book Antifragile, muscles need resistance to develop, bones need stress and shock to strengthen and the growing immune system needs to be exposed to pathogens in order to function. Similarly, he noted, children are by nature anti-fragile – they get stronger when they learn to recover from setbacks, failures and challenges to their cherished ideas.”
  • police officers fearing harm from dogs kill them by the hundreds or perhaps thousands every year in what the DOJ calls an epidemic.
  • After the terrorist attacks of September 11, 2001, the Bush Administration and many Americans grew increasingly sensitive to harms, real and imagined, from terrorism
  • Dick Cheney declared, “If there's a 1% chance that Pakistani scientists are helping al-Qaeda build or develop a nuclear weapon, we have to treat it as a certainty in terms of our response. It's not about our analysis ... It's about our response.” The invasion of Iraq was predicated, in part, on the idea that 9/11 “changed everything,”
  • One concerns the field of psychology and its incentives. “It could be argued that just as successful species increase their territory, invading and adapting to new habitats, successful concepts and disciplines also expand their range into new semantic niches,” he theorizes. “Concepts that successfully attract the attention of researchers and practitioners are more likely to be applied in new ways and new contexts than those that do not.”
  • Concept creep can be necessary or needless. It can align concepts more or less closely with underlying realities. It can change society for better or worse. Yet many who push for more sensitivy to harm seem unaware of how oversensitivty can do harm.
Javier E

John McCain to Bush apologists: Stop lying about Bin Laden and torture - The Plum Line ... - 0 views

  • t’s becoming clearer that despite the Obama administration’s desire to avoid relitigating the torture debate, this is precisely the time to do it. The emerging evidence is on the side of torture opponents: A careful and extensive New York Times investigation concluded that torture “played a small role at most” in tracking down Bin Laden. Beyond this, the larger dynamic is perfect: The president that has been widely derided by the right as weak for ending torture tracked down and killed the world’s most wanted terrorist. That’s a pretty strong starting point for this argument.
gaglianoj

Guantánamo Diary exposes brutality of US rendition and torture | World news |... - 0 views

  • The groundbreaking memoir of a current Guantánamo inmate that lays bare the harrowing details of the US rendition and torture programme from the perspective of one of its victims is to be published next week after a six-year battle for the manuscript to be declassified.
  • Mohamedou Ould Slahi describes a world tour of torture and humiliation that began in his native Mauritania more than 13 years ago and progressed through Jordan and Afghanistan before he was consigned to US detention in Guantánamo, Cuba, in August 2002 as prisoner number 760.
  • The journal, which Slahi handwrote in English, details how he was subjected to sleep deprivation, death threats, sexual humiliation and intimations that his torturers would go after his mother.
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  • After enduring this, he was subjected to “additional interrogation techniques” personally approved by the then US defence secretary, Donald Rumsfeld.
  • The end product of the torture, he writes, was lies. Slahi made a number of false confessions in an attempt to end the torment, telling interrogators he planned to blow up the CN Tower in Toronto. Asked if he was telling the truth, he replied: “I don’t care as long as you are pleased. So if you want to buy, I am selling.”
johnsonma23

Donald Trump asks backers to swear their support, vows to broaden torture laws - CNNPol... - 0 views

  • Donald Trump on Saturday led a mass rally in taking a pledge affirming their commitment to voting for him, and vowed to broaden existing laws regarding the interrogation of captured terrorist suspects.
  • "I do solemnly swear that I, no matter how I feel, no matter what the conditions, if there are hurricanes or whatever, will vote on or before the 12th for Donald J. Trump for President."
  • Just before leading the rally in the pledge, Trump once again opened the door to ordering the torture of captured suspected terrorists, just one day after vowing that he would not order military officials to violate U.S. or international laws.
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  • The most notable incident occurred when two young men sitting behind the stage shouted at Trump before a supporter grappled with one of them. An attendee wearing a white Trump shirt grabbed one of the protesters by the neck, attempting to force him out of the venue.
  • Trump's conflicting statements on torture come after Trump took heat from former national security officials like former CIA Director Michael Hayden, who argued that U.S. military officials would not follow any illegal orders issued by Trump as president.
  • Trump asks backers to swear their support, vows to broaden torture laws
  • The altercation happened with Trump standing nearby, and at one point he left his podium to approach the protesters. It's unclear if Trump said anything to the men, who were vigorously shouting at the GOP front-runner as attendees around them attempted to wrangle them.
Javier E

Uncovering the brutal truth about the British empire | Marc Parry | News | The Guardian - 0 views

  • Elkins emerged with a book that turned her initial thesis on its head. The British had sought to quell the Mau Mau uprising by instituting a policy of mass detention. This system – “Britain’s gulag”, as Elkins called it – had affected far more people than previously understood. She calculated that the camps had held not 80,000 detainees, as official figures stated, but between 160,000 and 320,000. She also came to understand that colonial authorities had herded Kikuyu women and children into some 800 enclosed villages dispersed across the countryside. These heavily patrolled villages – cordoned off by barbed wire, spiked trenches and watchtowers – amounted to another form of detention. In camps, villages and other outposts, the Kikuyu suffered forced labour, disease, starvation, torture, rape and murder.
  • “I’ve come to believe that during the Mau Mau war British forces wielded their authority with a savagery that betrayed a perverse colonial logic,” Elkins wrote in Britain’s Gulag. “Only by detaining nearly the entire Kikuyu population of 1.5 million people and physically and psychologically atomising its men, women, and children could colonial authority be restored and the civilising mission reinstated.” After nearly a decade of oral and archival research, she had uncovered “a murderous campaign to eliminate Kikuyu people, a campaign that left tens of thousands, perhaps hundreds of thousands, dead”.
  • lkins knew her findings would be explosive. But the ferocity of the response went beyond what she could have imagined. Felicitous timing helped. Britain’s Gulag hit bookstores after the wars in Iraq and Afghanistan had touched off debate about imperialism. It was a moment when another historian, Niall Ferguson, had won acclaim for his sympathetic writing on British colonialism. Hawkish intellectuals pressed America to embrace an imperial role. Then came Bagram. Abu Ghraib. Guantánamo. These controversies primed readers for stories about the underside of empire.
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  • Enter Elkins. Young, articulate and photogenic, she was fired up with outrage over her findings. Her book cut against an abiding belief that the British had managed and retreated from their empire with more dignity and humanity than other former colonial powers, such as the French or the Belgians.
  • Some academics shared her enthusiasm. By conveying the perspective of the Mau Mau themselves, Britain’s Gulag marked a “historical breakthrough”, says Wm Roger Louis, a historian of the British empire at the University of Texas at Austin. Richard Drayton of King’s College London, another imperial historian, judged it an “extraordinary” book whose implications went beyond Kenya. It set the stage for a rethinking of British imperial violence, he says, demanding that scholars reckon with colonial brutality in territories such as Cyprus, Malaya, and Aden (now part of Yemen).
  • But many other scholars slammed the book. No review was more devastating than the one that Bethwell A Ogot, a senior Kenyan historian, published in the Journal of African History. Ogot dismissed Elkins as an uncritical imbiber of Mau Mau propaganda. In compiling “a kind of case for the prosecution”, he argued, she had glossed over the litany of Mau Mau atrocities: “decapitation and general mutilation of civilians, torture before murder, bodies bound up in sacks and dropped in wells, burning the victims alive, gouging out of eyes, splitting open the stomachs of pregnant women”. Ogot also suggested that Elkins might have made up quotes and fallen for the bogus stories of financially motivated interviewees. Pascal James Imperato picked up the same theme in African Studies Review. Elkins’s work, he wrote, depended heavily on the “largely uncorroborated 50-year-old memories of a few elderly men and women interested in financial reparations”.
  • In this very long book, she really doesn’t bring out any more evidence than that for talking about the possibility of hundreds of thousands killed, and talking in terms almost of genocide as a policy,” says Philip Murphy, a University of London historian who directs the Institute of Commonwealth Studies and co-edits the Journal of Imperial and Commonwealth History. This marred what was otherwise an “incredibly valuable” study, he says. “If you make a really radical claim about history, you really need to back it up solidly.
  • Critics didn’t just find the substance overstated. They also rolled their eyes at the narrative Elkins told about her work. Particularly irksome, to some Africanists, was her claim to have discovered an unknown story
  • During the Mau Mau war, journalists, missionaries and colonial whistleblowers had exposed abuses. The broad strokes of British misbehaviour were known by the late 60s, Berman argued. Memoirs and studies had added to the picture. Britain’s Gulag had broken important new ground, providing the most comprehensive chronicle yet of the detention camps and prison villages.
  • among Kenyanists, Berman wrote, the reaction had generally been no more than: “It was as bad as or worse than I had imagined from more fragmentary accounts.”
  • If, at that late date,” he wrote, “she still believed in the official British line about its so-called civilising mission in the empire, then she was perhaps the only scholar or graduate student in the English-speaking world who did.”
  • she believes there was more going on than the usual academic disagreement. Kenyan history, she says, was “an old boys’ club”.
  • “Who is controlling the production of the history of Kenya? That was white men from Oxbridge, not a young American girl from Harvard,” she says.
  • for years clues had existed that Britain had also expatriated colonial records that were considered too sensitive to be left in the hands of successor governments. Kenyan officials had sniffed this trail soon after the country gained its independence. In 1967, they wrote to Britain’s Foreign Office asking for the return of the “stolen papers”. The response? Blatant dishonesty, writes David M Anderson, a University of Warwick historian and author of Histories of the Hanged, a highly regarded book about the Mau Mau war.
  • Internally, British officials acknowledged that more than 1,500 files, encompassing over 100 linear feet of storage, had been flown from Kenya to London in 1963, according to documents reviewed by Anderson. Yet they conveyed none of this in their official reply to the Kenyans
  • The turning point came in 2010, when Anderson, now serving as an expert witness in the Mau Mau case, submitted a statement to the court that referred directly to the 1,500 files spirited out of Kenya. Under legal pressure, the government finally acknowledged that the records had been stashed at a high-security storage facility that the Foreign Office shared with the intelligence agencies MI5 and MI6. It also revealed a bigger secret. This same repository, Hanslope Park, held files removed from a total of 37 former colonies.
  • A careful combing-through of these documents might normally have taken three years. Elkins had about nine months. Working with five students at Harvard, she found thousands of records relevant to the case: more evidence about the nature and extent of detainee abuse, more details of what officials knew about it, new material about the brutal “dilution technique” used to break hardcore detainees
  • The British government, defeated repeatedly in court, moved to settle the Mau Mau case. On 6 June 2013, the foreign secretary, William Hague, read a statement in parliament announcing an unprecedented agreement to compensate 5,228 Kenyans who were tortured and abused during the insurrection. Each would receive about £3,800. “The British government recognises that Kenyans were subject to torture and other forms of ill-treatment at the hands of the colonial administration,” Hague said. Britain “sincerely regrets that these abuses took place.” The settlement, in Anderson’s view, marked a “profound” rewriting of history. It was the first time Britain had admitted carrying out torture anywhere in its former empire.
  • some scholars find aspects of Elkins’s vindication story unconvincing. Philip Murphy, who specialises in the history of British decolonisation, attended some of the Mau Mau hearings. He thinks Elkins and other historians did “hugely important” work on the case. Still, he does not believe that the Hanslope files justify the notion that hundreds of thousands of people were killed in Kenya, or that those deaths were systematic. “Probably most of the historical criticisms of the book still stand,” he says. “I don’t think the trial really changes that.
  • second debate triggered by the Mau Mau case concerns not just Elkins but the future of British imperial history. At its heart is a series of documents that now sits in the National Archives as a result of Britain’s decision to make public the Hanslope files. They describe, in extensive detail, how the government went about retaining and destroying colonial records in the waning days of empire. Elkins considers them to be the most important new material to emerge from the Hanslope disclosure.
  • One record, a 1961 dispatch from the British colonial secretary to authorities in Kenya and elsewhere, states that no documents should be handed over to a successor regime that might, among other things, “embarrass” Her Majesty’s Government. Another details the system that would be used to carry out that order. All Kenyan files were to be classified either “Watch” or “Legacy”. The Legacy files could be passed on to Kenya. The Watch files would be flown back to Britain or destroyed. A certificate of destruction was to be issued for every document destroyed – in duplicate. The files indicate that roughly 3.5 tons of Kenyan documents were bound for the incinerator.
  • . Broadly speaking, she thinks end-of-empire historians have largely failed to show scepticism about the archives. She thinks that the fact that those records were manipulated puts a cloud over many studies that have been based on their contents. And she thinks all of this amounts to a watershed moment in which historians must rethink their field.
  • Murphy says Elkins “has a tendency to caricature other historians of empire as simply passive and unthinking consumers in the National Archives supermarket, who don’t think about the ideological way in which the archive is constructed”. They’ve been far more sceptical than that, he says. Historians, he adds, have always dealt with the absence of documents. What’s more, history constantly changes, with new evidence and new paradigms. To say that a discovery about document destruction will change the whole field is “simply not true”, he says. “That’s not how history works.”
  • Some historians who have read the document-destruction materials come away with a picture of events that seems less Orwellian than Elkins’s. Anderson’s review of the evidence shows how the purging process evolved from colony to colony and allowed substantial latitude to local officials. Tony Badger, a University of Cambridge professor emeritus who monitored the Hanslope files’ release, writes that there was “no systematic process dictated from London”
  • Badger sees a different lesson in the Hanslope disclosure: a “profound sense of contingency”. Over the decades, archivists and Foreign Office officials puzzled over what to do with the Hanslope papers. The National Archives essentially said they should either be destroyed or returned to the countries from which they had been taken. The files could easily have been trashed on at least three occasions, he says, probably without publicity. For a variety of reasons, they weren’t. Maybe it was the squirrel-like tendency of archivists. Maybe it was luck. In retrospect, he says, what is remarkable is not that the documents were kept secret for so many years. What is remarkable is that they survived at all.
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