From what I gather from those who have studied the history of genocide—its definition and application—there seems to be a pattern. Nation-states, governments seeking legitimacy and identity, seem able and determined to shape themselves by the destruction of a collective “other.” When European nations were in thrall to royal consolidation, they were able to act out this slaughter in other countries—African, South American, Asian. Australia and the United States, self-declared republics, required the annihilation of all indigenous peoples if not the usurpation of their land to create their new, democratic state. The fall of communism created a bouquet of new or reinvented nations who measured their statehood by “cleansing” communities. Whether the targets were of different religions, races, cultures—whatever—reasons were found first to demonize then to expel or murder them. For an assumed safety, hegemony, or pure land grabs, foreigners were constructed as the sum total of the putative nation’s ills. If these scholars are right, we will see more and more illogical waves of war—designed for the grasp of control by the leaders of such states. Laws cannot stop them, nor can any god. Interventions merely provoke.
Wartalk
In trying to come to terms with the benefits and challenges of globalism, it has become necessary to recognize that the term suffers from its own history. It is not imperialism, internationalism, or even universalism. Certainly a major distinction between globalism and its predecessors is how much it is marked by speed: the rapid reconfiguration of political and economic alliances, and the almost instant reparsing of nation-states. Both of these remappings encourage and repel the relocation of large numbers of peoples. Excluding the height of the slave trade, this mass movement of peoples is greater now than it has ever been. It involves the distribution of workers, intellectuals, refugees, traders, immigrants, and armies crossing oceans, continents, through custom offices and via hidden routes, speaking multiple languages of commerce, or political intervention, of persecution, exile, violence, and defiling poverty. There is little doubt that the voluntary or involuntary displacement of people all over the globe tops the agenda of the state, the boardrooms, the neighborhoods, the streets. Political maneuvers to control this movement are not limited to monitoring the dispossessed. The transplantation of management and diplomatic classes to globalization’s outposts, as well as the deployment of fresh military units and bases, feature prominently in legislative attempts to exert authority over the constant flow of people.
This slide of people across the globe has altered and freighted the concept of citizenship. The strain has been marked by a plethora of hyphenated designations of national identity in the United States, by press descriptions where origin is of more significance than citizenship. People are described as “German citizen of ‘fill-in-the-blank’ origin” or “British citizen of ‘blank’ origin,” all this while a new cosmopolitanism, a kind of cultural citizenship, is simultaneously being hailed. The relocation of peoples that globalism ignites has disrupted and sullied the idea of home and has expanded the focus of identity beyond definitions of citizenship to clarifications of foreignness. Who is the foreigner? is a question that leads us to the perception of an implicit threat within “difference.” The interests of global markets, however, can absorb all these questions, thrive in fact on a multiplicity of differences, the finer, the more exceptional the better, since each “difference” is a more specific, identifiable consumer cluster. This market can reconstitute itself endlessly to any broadened definition of citizenship, to ever-narrowing, proliferating identities, as well as to the disruptions of planetary war. But unease creeps into the conversation about this beneficial morphing ability when the flip side of citizenship is addressed. The chameleon-like characteristic of global economy provokes the defense of the local and raises newer questions of foreignness—a foreignness that suggests intimacy rather than distance (Is he my neighbor?) and a deep personal discomfort with our own sense of belonging (Is he us? Am I the foreigner?). These questions complicate the concept of belonging, of home, and are telling in the alarm apparent in many quarters regarding official, prohibited, unpoliced, protected, and subversive languages.
There is some gasping at what North Africans may have done or are capable of doing to French; of what Turkish people have made of German; of the refusal of some Catalan speakers to read or even speak Spanish. The insistence on Celtic in schools; the academic study of Ojibwe; the poetic evolution of Newyorican. Even some feeble (and I think misguided) efforts to organize something called Ebonics.
The more globalism trumps language differences—by ignoring, soliciting, or engulfing them—the more passionate these protections and usurpations become. For one’s language—the one we dream in—is home.
I believe it is in the humanities, and specifically the branch of literature, where such antagonisms become rich fields of creativity and thus ameliorate the climate between cultures and itinerant people. Writers are key to this process for any number of reasons, principal among which is the writer’s gift for teasing language, eliciting from its vernacular, its porous lexicon, and the hieroglyphics of the electronic screen greater meaning, more intimacy, and, not incidentally, more beauty. This work is not new for writers but the challenges are, as all languages, major and dominant, minor and protected, are reeling from the impositions of globalism.
Yet globalism’s impact on language is not always deleterious. It can also create odd and accidental circumstances in which profound creativity erupts out of necessity. Let me suggest one case in point, where severe changes in public discourse have already taken place as communication floods virtually every terrain. The language of war has historically been noble, summoning the elevating quality of warrior discourse: the eloquence of grief for the dead; courage and the honor of vengeance. That heroic language, rendered by Homer, Shakespeare, in sagas and by statesmen, is rivaled for beauty and force only by religious language, with which it frequently merges. In this parade of inspiring wartalk, from bc to the twentieth century, there have been disruptions. One moment of distrust and disdain for such language occurred immediately after World War I when writers like Ernest Hemingway and Wilfred Owen, among others, questioned the paucity of terms such as “honor,” “glory,” “bravery,” “courage” to describe the reality of war, the obscenity of those terms being associated with the carnage of 1914–1918.
As Hemingway wrote: “I was always embarrassed by the words sacred, glorious, and sacrifice and the expression in vain. We had heard them, sometimes standing in the rain almost out of earshot …. [A]nd I had seen nothing sacred, and the things that were glorious had no glory and the sacrifices were like the stockyards at Chicago if nothing was done with the meat except to bury it. There were many words that you could not stand to hear and finally only the names of places had dignity.”
But the events of 1938 quieted those interventions and once more the language of war rose to the occasion of World War II. The glamour-coated images we carry of Roosevelt, Churchill, and other statesmen are due in part to their rousing speeches and are testimony to the strength of militant oratory. Yet something interesting happened after World War II. In the late fifties and sixties, wars continued, of course—hot and cold, north and south, big and small—more and more cataclysmic, more and more heartbreaking because so unnecessary; so wildly punitive on innocent civilians one could only drop to one’s knees in sorrow. Yet the language that accompanied these recent wars became oddly diminished. The dwindling persuasiveness of combat discourse may have been due to the low requirements of commercial media: their abhorrence of complex sentences and less-known metaphors, the dominance of the visual over linguistic communication. Or perhaps it was due to the fact that all of these wars were the seething mute children of preceding ones. Whatever the cause, warrior discourse has become childlike. Puny. Vaguely prepubescent. Underneath the speeches, bulletins, punditry, essays lies the clear whine of the playground: “He hit me. I did not. Did too.” “That’s mine. Is not. Is too.” “I hate you. I hate y
ou.”
This decline, it seems to me, this echo of passionate juvenilia affects the highest level of contemporary warrior discourse and sounds like that of the comic book or action film. “I strike for freedom!” “We must save the world!” “Houston, we have a problem.” An inane, enfeebled screed has emerged to address brain-cracking political and economic problems. What is fascinating is that such language sank to its most plodding at precisely the time another language was evolving: the language of nonviolence, of peaceful resistance, of negotiation. The language of Gandhi, of Martin Luther King Jr., of Nelson Mandela, of Václav Havel. Compelling language, robust, rousing, subtle, elevating, intelligent, complex. As war’s consequences became more and more dire, wartalk has become less and less credible, more infantile in its panic. A change that became obvious just at the moment when the language of resolution, of diplomacy was developing its own idiom—a moral idiom worthy of human intelligence, shedding the cloud of weakness, of appeasement, that historically has hovered above it.
I do not believe the shift is coincidental. I believe it represents a fundamental change in the concept of war—a not-so-secret conviction among various and sundry populations, both oppressed and privileged, that war is, finally, out of date; that it is truly the most inefficient method of achieving one’s (long-term) aims. No matter the paid parades, the forced applause, the instigated riots, the organized protests (pro or con), self- or state censoring, the propaganda; no matter the huge opportunities for profit and gain; no matter the history of the injustice—at bottom it is impossible to escape the suspicion that the more sophisticated the weapons of war, the more antiquated the idea of war. The more transparent the power grab, the holier the justification, the more arrogant the claims, the more barbaric, the more discredited the language of war has become. Leaders who find war the sole and inevitable solution to disagreement, displacement, aggression, injustice, abasing poverty seem not only helplessly retrograde, but intellectually deficient, precisely like the empurpled comic-book language in which they express themselves.
I understand that my comments may appear disjunctive on this date in 2002 when legislatures, revolutionaries, and the inflamed do not “declare” war, but simply wage it. But I am convinced that the language that has the most force, requires the most acumen, talent, grace, genius, and, yes, beauty, can never be, will never again be found in paeans to the glory of war, or erotic rallying cries to battle. The power of this alternate language does not arise from the tiresome, wasteful art of war, but rather from the demanding, brilliant art of peace.
The War on Error
I accepted this invitation to speak at Amnesty International with instant glee. I didn’t have a second thought about the opportunity to address an extraordinary community of active humanitarians whose work I so profoundly respect. The honor pleased and challenged me and I believed it would be relatively effortless to find something of consequence to say to you. Months later, however, I began to have grave reservations about my early and unthinking enthusiasm. Benumbed with news of ignited chaos, death tolls, manufactured starvation, wars of choice against disarmed countries, I became virtually speechless; startled into mute disbelief; disabled by what I understood to be the equanimity of congresses and inert parliaments going about their business of business. The irrelevance cum sensationalism of mainstream media, its strange quietude on vital issues, its publicity posing as journalism did their job and mangled my own hapless, helpless unspeakable thoughts.
Although an obvious theme for this occasion occurred to me: a rehearsal of salutations and compliments to AI, I realized at last that the time for compliments has passed—although I am amazed by the breadth and depth of AI’s resiliency. I came to believe that this is no time for self-congratulation—although there is room for it; room to recall and marvel at the record AI has garnered, its impact on the lives of the forgotten, and its success in tarnishing the glitz of the mighty.
Unaligned, nobly interventionist, unbrooked by nations and political parties, private interests or public exhaustion, Amnesty International declares states, walls, borders irrelevant to its humanitarian goals, detrimental to its tasks, by summoning responsibility and refusing to accept a myopic government’s own narrative of its behavior.
I can share the seethe of millions, but it won’t do. Rage has limited uses and serious flaws. It cuts off reason and displaces constructive action with mindless theater. Besides, absorbing the lies, untruths, both transparent and nuanced, of governments, their hypocrisy so polished it does not even care if it is revealed, can lead to a wearied and raveled mind.
We live in a world where justice equals vengeance. Where private profit drives public policy. Where the body of civil liberties, won cell by cell, bone by bone, by the brave and the dead withers in the searing heat of “all war, all the time,” and, where facing eternal war, respect for, even interest in, humanitarian solutions can dwindle. Even as the conviction that “the security of every other nation in the world be subordinate to the comfort of the United States” is, finally, being challenged, civil rights and humanitarian solutions are being steadily crushed by the imperatives of that conviction.
Let me describe a little of what is happening in my country.
Death-penalty advocates are more and more entrenched even as thousands of planned executions in Texas are forced into being reviewed because of blatant errors committed in DNA laboratories.
A so-called Clear Skies Act, designed to replace the Clean Air Act, has exactly the opposite effect. Corporations, mining companies, factories can now ignore or delay every environmental safeguard put in place by the previous administration and turn “death by breathing” into gold.
Constitutional rights are facing impoverishment and annihilation as the biggest, most undertold story in the United States is the looming disenfranchisement of the electorate. Under the “Help America Vote” Act of 2002, the new electronic voting machines are said to be unable to do what ATMs and grocery clerks do: provide a paper receipt documenting the voter’s choice; this while any astute hacker can gain access, the largest manufacturer of these new machines is able to calculate (perhaps control) the results in its home office.
Withdrawal from treaties, preemption, dismantlement, mass arrests minus charges or legal representation; judges instructed by the Justice Department to impose maximum terms; whistle-blowers fired; Draconian censorship—these actions are taking place in an atmosphere of aggression, panic, greed, and malice reminiscent of the oppressive political architecture we believed we had demolished. But all this you already know. The history of your activities is the documentation of and intervention into such travesties.
It seems to me that among the several wars being waged around the planet, one is paramount and surpasses in urgency all the others. That is the War Against Error.
“War Against Error” is a phrase originated to describe the fifteenth- and sixteenth-century efforts on the part of institutional religions to correct those whose beliefs were different. In a time when and place where state religion is the norm, apostasy is literally treason. Our modern world has “inherited a fully fledged apparatus of persecution and an intellectual tradition that justified killing in the name of God.” Saint Thomas Aquinas himself wrote that apostates were “to be severed from the world by death.” The point, in that medieval war, was not the inherent evil of the dis- or unbelieving, but his or her refusal to acknowledge his or her mistake. The lesson to be learned was: acceptance or death. A hard education in a difficult school, the doors to which are still ajar. Freely, reverently it is pried open by unbelievers as well as the faithful, by politicians as well as Enron, Halliburton, and WorldCom.
Now that this medieval school has reopened, the old curricula are revised. Rushing to teach the lessons, administrations spin out of control, skipping between the cheating scholar’s expedience and the dullard’s violence; between courses on empire’s fundamentalism and seminars on theocratic domination. And nations and pseudo-states assert powers tha
t would make Caligula smile as they educate their pupils in purging, cleansing, slaughtering. Graduation parties are held where exploitation, assuming the seductive costume of globalism, dances with any willing partner. In its pursuit corporations plop themselves down in every corner of the globe selling “democracy” as though it were a brand of toothpaste, the patent to which they alone control.
I think it is time for a modern War Against Error. A deliberately heightened battle against cultivated ignorance, enforced silence, and metastasizing lies. A wider war that is fought daily by human rights organizations in journals, reports, indexes, dangerous visits, and encounters with malign oppressive forces. A hugely funded and intensified battle of rescue from the violence that is swallowing the dispossessed.
If we have progressed psychologically, scientifically, intellectually, emotionally no further than 1492, when Spain cleansed itself of Jews, to 2004, when Sudan blocks food and remains content to watch the slow starvation of its people; no further than 1572, when France saw ten thousand slaughtered on Saint Bartholomew’s Day, to 2001, when thousands were blown into filament in New York City; no further than 1692, when Salem burned its own daughters and wives and mothers, to 2004, when whole cities are choked with sex tourists feeding off the bodies of young girls and boys. Then, in spite of our shiny new communication toys, our gorgeous photos of Saturn, our sophisticated organ transplants, we are studying the same old curricula that waste the lives they cannot destroy. We turn to sorcery: summoning up a brew of aliens, enemies, demons, “causes” that deflect and soothe anxieties about gates through which barbarians stroll; anxieties about language falling into the mouths of others, about authority shifting into the hands of strangers. The desire, the mantra, the motto of this ancient educational system is, Civilization in neutral, then grinding to a halt. And anyone who thinks otherwise is naïve because there is real danger in the world. Of course there is. That is precisely why a correction is in order—new curricula, containing some powerful visionary thinking about how the life of the moral mind and a free and flourishing spirit can operate in a context increasingly dangerous to their health.
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