Occasional blogging, mostly of the long-form variety.
Showing posts with label Veterans. Show all posts
Showing posts with label Veterans. Show all posts

Saturday, November 11, 2017

The Battle of the Somme

The eleventh of November is primarily known as Veterans Day in the United States, but it's also known as Remembrance Day and Armistice Day. These holidays typically dovetail well, but Armistice Day, commemorating the end of the "Great War," is the part I've been pondering most. Veterans Day honors military veterans, which is only right, but Armistice Day seems to ask us to reflect on war and peace.

Americans tend to remember the Second World War much better that the First, and the Second is far more heavily featured in American feature films, TV shows, books and documentaries. The U.S. entered the First World War fairly late, we weren't directly involved in some of its most horrific events, plus the Second had more moral clarity; we can feel like the good guys. (Stud Terkel's great oral history of that war is called "The Good War" in quotation marks because although many of the interviewees justifiably feel proud of their service, no war is truly "good.") I do wish as a country we considered more aspects of the First World War, including the lessons of the Battle of the Somme, which started a little over one hundred and one years ago. As the BBC explains:

The Battle of the Somme, fought in northern France, was one of the bloodiest of World War One. For five months the British and French armies fought the Germans in a brutal battle of attrition on a 15-mile front. The aims of the battle were to relieve the French Army fighting at Verdun and to weaken the German Army. However, the Allies were unable to break through German lines. In total, there were over one million dead and wounded on all sides.


The battle is much more strongly etched into British memories because its start on July 1st, 1916, entailed the highest single-day death count of British soldiers in history. British decisions were criticized at the time (by Winston Churchill, among others) and are still discussed. The British had initiated a massive military recruitment effort, led by Secretary of State of War Lord Kitchener, but because of British losses, the "Kitchener divisions" were rushed to battle with relatively little training and often short on equipment. For the Battle of the Somme, the British plan was basically for artillery to destroy German barbed wire so that British soldiers could advance from their trenches to take over the German ones. British military historian John Keegan sets the scene in his 1976 book, The Face of Battle:

French small-unit tactics, perfected painfully over two years of warfare, laid emphasis on the advance of small groups by rushes, one meanwhile supporting another by fire – the sort of tactics which were to become commonplace in the Second World War. This sophistication of traditional 'fire and movement' was known to the British but was thought by the staff to be too difficult to be taught to the Kitchener divisions. They may well have been right. But the alternative tactical order they laid down for them was over-simplified: divisions were to attack on front of about a mile, generally with two brigades 'up' and one in reserve. What this meant, in terms of soldiers on the ground, was that two battalions each of a thousand men, forming the leading wave of the brigade, would leave their front trenches, using scaling-ladders to climb the parapet, extend their soldiers in four lines, a company to each, the men two to three yards apart, the lines about fifty to a hundred yards behind each other, and advance to the German wire. This they would expect to find flat, or at least widely gapped, and, passing through, they would then jump down into the German trenches, shoot, bomb or bayonet any who opposed them, and take possession. Later the reserve waves would pass through and advance to capture the German second position by similar methods.

The manoeuvre was to be done slowly and deliberately, for the men were to be laden with about sixty pounds of equipment, their re-supply with food and ammunition during the battle being one of the thing the staff could not guarantee. In the circumstances, it did indeed seem that success would depend upon what the artillery could do for the infantry, both before the advance and once it was under way.
p. 230 (1988 edition)


If there's an image associated with the First World War, it's trench warfare. If there's a specific weapon, it might be mustard gas, but more likely the machine gun, used on a greater scale than ever before. As Keegan explains:

The machine-gun was to be described by Major-General J.F.C. Fuller, one of the great enragés of military theory produced by the war, as 'concentrated essence of infantry,' by which he meant his readers to grasp that its invention put into the hands of one man the fire-power formerly wielded by forty. Given that a good rifleman could fire only fifteen shots a minute, to a machine-gunner's 600, the point is well made. But, as Fuller would have no doubt conceded if taxed, a machine-gun team did not simply represent the equivalent of so many infantrymen compressed into a small compass. Infantrymen, however well-trained and well-armed, however resolute, however ready to kill, remain erratic agents of death. Unless centrally directed, they will choose, perhaps badly, their own targets, will open and cease fire individually, will be put off their aim by the enemy's return of fire, will be distracted by wounding of those near them, will yield to excitement, will fire high, low or wide. It was to overcome influences and tendencies of this sort – as well as to avert the danger of accident in closely packed ranks – that seventeeth- and eighteenth-century armies had put such effort into perfecting volley by square, line and column. . . .

The machine-gunner is best thought of, in short, as a sort of machine-minder, whose principal task was to feed ammunition belt into the breech, something which could be done while the gun was in full operation, top up the fluid in the cooling jacket, and traverse the gun from left to right and back again within the limits set by its firing platform. Traversing was achieved by a technique known, in the British Army, as the 'two inch tap': by constant practice, the machine-gunner learned to hit the side of the breech with the palm of his hand just hard enough to move the muzzle exactly two inches against the resistance of the traversing screw. A succession of 'two-inch taps' first on one side of the breech until the stop was reached, then on the other, would keep in the air a stream of bullets so dense that no one could walk upright across the front of the machine-gunner's position without being hit – given, of course, that the gunner had set his machine to fire low and that the ground as devoid of cover. The appearance of the machine-gun, therefore, had not so much disciplined the act of killing – which was what seventeenth-century drill had done – as mechanized or industrialized it.
pp. 232–234


On the first day of battle, July 1st, 1916, the British artillery started its job, and the British soldiers, many of them relatively untrained, advanced:

Most soldiers were encountering heavy fire within seconds of leaving the trenches. The 10th West Yorks, attacking towards the ruined village of Fricourt in the little valley of the River Ancre, had its two follow-up companies caught in the open by German machine-gunners who emerged from their dug-outs after the leading waves has passed over the top and onward. They were 'practically annihilated and lay shot down in waves'. In the neighbouring 34th Division, the 5th and 16th Royal Scots, two Edinburgh Pals' Battalions contained a high proportion of Mancunians, were caught in flank by machine-gun firing from the ruins of La Boiselle and lost several hundred men in a few minutes, thought the survivors marched on to enter German lines. Their neighbouring battalions, the 10th Lincolns and 11th Suffolks (the Grimsby Chums and the Cambridge Battalion) were caught by the same flanking fire; of those who pressed on to the German trenches, some, to quote the official history 'were burnt to death by flame throwers as [they] reached the [German] parapet'; others were caught again by machine-gun fire as they entered the German position. An artillery officer who walked across later came on 'line after line of dead men lying where they had fallen'. Behind the Edinburghs, the four Tyneside Irish battalions of the 103rd Brigade underwent a bizarre and pointless massacre. The 34th Division's commander had decided to move all twelve of his battalions simultaneously towards the German front, the 101st and 102nd Brigades from the front trench, the 103rd from the support line (called the Tara-Usna Line, in a little re-entrant know to the brigade as the Avoca Valley – all three names allusions to Irish beauty spots celebrated by Yeats and the Irish literary nationalists). This decision gave the last brigade a mile of open ground to cover before it reached its own front line, a safe enough passage if the enemy's machine-guns had been extinguished, otherwise a funeral march. A sergeant of the 3rd Tyneside Irish (26th Northumberland Fusiliers) describes how it was: 'I could see, away to my left and right, long lines of men. Then I heard the "patter, patter" of machine-guns in the distance. By the time I'd gone another ten yards there seemed to be only a few men left around me; by the time I had gone twenty yards, I seemed to be on my own. Then I was hit myself.' Not all went down so soon. A few heroic souls pressed on to the British front line, crossed no-man's-land and entered the German trenches. But the brigade was destroyed; one of its battalions had lost over 600 men killed or wounded, another, 500; the brigadier and two battalions commanders had been hit, a third lay dead. Militarily, the advance had achieved nothing. Most of the bodies lay on the territory British before the battle had begun.
pp. 248–249


As for the overall results:

The first day of the Somme had not been a complete military failure. But it had been a human tragedy. The Germans, with about sixty battalions on the British Somme front, though about forty in the line, say about 35,000 soldiers, had had killed or wounded 6,000. Bad enough; but it was in the enormous disparity between their losses and the British that the weight of the tragedy lies: the German 180th Regiment lost 280 men on 1 July out of about 3,000; attacking it, the British had lost 5,121 out of 12,000. In all the British had lost about 60,000, of whom 21,000 had been killed, most in the first hour of the attack, perhaps the first minutes. 'The trenches,' wrote Robert Kee fifty years later, 'were the concentration camps of the First World War'; and though the analogy is what an academic reviewer would call unhistorical, there is something Treblinka-like about almost all accounts of 1 July, about those long docile lines of young men, shoddily uniformed, heavily burdened, numbered across their necks, plodding forward across a featureless landscape to their own extermination inside the barbed wire. Accounts of the Somme produce in readers and audiences much the same range of emotions as do descriptions of the running of Auschwitz – guilty fascination, incredulity, horror, disgust, pity and anger – and not just from the pacific and tender-hearted; not only from the military historian, on whom, as he recounts the extinction of this brave effort or that, falls an awful lethargy, his typewriter keys tapping leadenly on the paper to drive the lines of print, like the waves of a Kitchener battalion failing to take its objective, more and more slowly towards the foot of the page; but also from professional soldiers. Anger is the response which the story of the Somme most commonly evokes among professionals. Why did the commanders not do something about it? Why did they let the attack go on? Why did they not stop one battalion following in the wake of another to join it in death?
pp. 259–260


It's a striking account of senseless, unnecessary death. (It's stuck with me since I first read it ages ago.) The battle grew to be criticized, but it took a while for the public to get a fuller picture. The newpaper Times of London, published by Lord Northcliffe, consistently painted a rosy view of the British soldier's life. As Paul Fussell recounts in The Great War and Modern Memory:

It is no surprise to find Northcliffe's Times on July 3, 1916, reporting the first day's attack on the Somme with an airy confidence which could not help but deepen the division between those on the spot and those at home, "[Commander] Sir Douglas Haig telephoned last night," says the Times, "that the general situation was favorable," and the account goes on to speak of "effective progress," nay, "substantial progress." It soon ascends to the rhetoric of heroic romance: "There is a fair field and no favor, and [at the Somme] we have elected to fight out our quarrel with the Germans and to give them as much battle as they want." In short, "everything has gone well"; "we got our first thrust well home, and there is every reason to be sanguine as to the result." No wonder communication failed between the troops and those who could credit prose like that as factual testimony.
p. 106 (in the Illustrated Edition)


Fussell presents another familiar story – a government that doesn't want the public to know what happened in a war (and at least one media outlet happy to play along). Some Americans might be reminded of U.S. government efforts to suppress the news about the Vietnam War and Walter Cronkite's 1968 public commentary that the war was a stalemate and the U.S should negotiate an end. But similar dynamics play out with many wars.

It makes perfect sense that the Battle of the Somme remains a more powerful event for the British than for Americans, or even the French or Germans; it's one of many events that shape my personal thoughts on Armistice Day, but that mix will be different for everyone. But if contemplating Armistice Day entails any lessons, for me they're fairly straightforward: some wars may be necessary. Others definitely aren't. The same goes for battles; military history is full of disastrous decisions. If you must go to war, prepare well. Going to war should require a high threshold; it shouldn't be done capriciously. Distrust anyone who wants to go to war. Challenge anyone who tries bully others to go to war and attacks their patriotism or lies or offers frequently shifting rationales. Discuss matters of war and peace honestly and openly as a democracy. Obtain as much accurate information as possible and question suspect accounts (and certainly challenge outright propaganda). Treat veterans well, especially when it comes to physical and mental health. Listen to their stories. Remember that the best way to support current military personnel is to avoid sending them into an unnecessary war or sending them into a pointless battle or poorly preparing them. Challenge anyone who tries to pretend that either skepticism about going to war or questioning a specific war-related decision shows a lack of "support for the troops." Resist authoritarian bullying.

In our current day, it's worth remembering that although some veterans go on to become fine public servants, others become political hacks. Generals may serve as wise counsel for presidents, or may agitate for nuclear war, as Curtis LeMay did to President Kennedy during the Cuban Missile Crisis. As political figures, generals may act as a sobering influences, but they can also be authoritarian bullies who lie and slander for attempted political gain, and misunderstand or disdain democracy. They have a voice, but undue deference to them can be dangerous.

Thanks to all who has served on this Veterans Day. As for Remembrance Day and Armistice Day, in 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.


Monday, May 29, 2017

Memorial Day 2017

Memorial Day is meant to remember those who died in military service. I watched the Memorial Day Concert from the U.S. Capitol on PBS, as I often do. I'm not a fan of schmaltzy stuff, and there's plenty of that, but I do appreciate that for the past several years the concert has told some not-rosy wartime stories and has covered subjects such as PTSD, suicide, and recovering from severe injuries and dealing with disabilities. This year was no exception – the concert told the dramatic tale of Colonel Richard Cole (101 years old, and the last surviving member of WWII's Doolittle Raid), paid tribute to the Tuskegee Airmen (with several surviving members attending), featured an announcement about a suicide hotline, and dramatized the story of a severely disabled serviceman and his grueling recovery (Luis Avila) before bringing him on stage. The presenters often said, "Please stand if you can, and stand for those who can't." The home page for the concert provides some familiar and useful resources, plus an intriguing page on musical therapy (last I featured The Telling Project, a theater project for veterans). Thanks to those who died in service, and let's also make sure we take care of those who make it home and need help.

Others' posts on Memorial Day:

Veteran Jim Wright at Stonekettle Station observes, "in reality, it’s not the soldiers we remember. It’s the endless war."

At Hullabaloo, Digby offers "Some words from that up and coming young man, Frederick Douglass" and Dennis Hartley provides "A Memorial Day Mixtape."

Balloon Juice hosted an open thread and also had two other posts for the day.

Friday, November 11, 2016

Armistice Day 11/11/16

(Click on the comic strip for a larger view.)

In 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.

You said it, brother.

Thanks to all who have served or are serving, on this Veterans Day, or Remembrance Day, or Armistice Day.

This post is mostly a repeat I run every year, since I find it hard to top Kelly.

My latest post on these themes is "Forgiveness, Compassion and Generosity."

Seven years ago now, I wrote a series of six related posts for Armistice Day (and as part of an ongoing series on war). The starred posts are the most important, but the list is:

"Élan in The Guns of August"

"Demonizing of the Enemy"

"The War Poetry of Wilfred Owen"

***"Giddy Minds and Foreign Quarrels"

"The Little Mother"

***"War and the Denial of Loss"

The most significant other entries in the series are:

"How to Hear a True War Story" (2007)

"Day of Shame" (2008)

"The Poetry of War" (2008)

"Armistice Day 2008" (featuring the war poetry of Siegfried Sassoon).

"They Could Not Look Me in the Eye Again" (2011)

"The Dogs of War" (2013)

"The Courage to Make Others Suffer" (2015)

I generally update these posts later with links to appropriate pieces for 11/11 by other folks as I find them. If you've written one, feel free to link it in a comment. Thanks.

Monday, May 30, 2016

Memorial Day 2016

Memorial Day is meant for remembering those who died in military service (a worthy commemoration). It's also a holiday that naturally spurs thoughts of civilians killed in war, of living veterans and how they're treated, and how war is discussed in our country. It's only right to pause and remember the dead. And perhaps the best way to honor them the other days of the year is by challenging the belligerati who believe that casually and aggressively endorsing war or torture somehow makes them tough or makes the nation safer. Requiring a high threshold for war shouldn't be a political calculation; it's the position of basic sanity. Unfortunately, saber-rattling insanity is both fashionable and profitable in some circles, and rarely seems to draw the same condemnations that wiser, less bellicose positions do.

This weekend, PBS broadcast a short documentary about The Telling Project, which uses theater to help military veterans talk through their experiences, from losing a limb, to being raped, to PTSD, to contemplating suicide. One of the veterans remarked that 'there's no bigger pacifist than a deployed serviceman.' Rather than letting our national discussions of war be hijacked by the braggadocio of the insecure, the cruel, the calculating and the delusional, we'd benefit from considering the harsh realities of war instead. Rather than letting tough guy (and tough gal) fantasies reign, we should seek out true stories. Rather than letting another bombastic speech from an irresponsible ignoramus dictate the terms of discourse, we should give time to veterans and civilians affected by war, and quietly listen.

Wednesday, November 11, 2015

Armistice Day 11/11/15

(Click on the comic strip for a larger view.)

In 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.

You said it, brother.

Thanks to all who have served or are serving, on this Veterans Day, or Remembrance Day, or Armistice Day.

This post is mostly a repeat I run every year, since I find it hard to top Kelly.

My latest post on war is "Sense and Insensibility."

Six years ago now, I wrote a series of six related posts for Armistice Day (and as part of an ongoing series on war). The starred posts are the most important, but the list is:

"Élan in The Guns of August"

"Demonizing of the Enemy"

"The War Poetry of Wilfred Owen"

***"Giddy Minds and Foreign Quarrels"

"The Little Mother"

***"War and the Denial of Loss"

The most significant other entries in the series are:

"How to Hear a True War Story" (2007)

"Day of Shame" (2008)

"The Poetry of War" (2008)

"Armistice Day 2008" (featuring the war poetry of Siegfried Sassoon).

"They Could Not Look Me in the Eye Again" (2011)

"The Dogs of War" (2013)

"The Courage to Make Others Suffer" (2015)

I generally update these posts later with links to appropriate pieces for 11/11 by other folks as I find them. If you've written one, feel free to link it in a comment. Thanks.

(British soldiers.)

Others' posts for 11/11:

"Armistice Day," by John Quiggin at Crooked Timber.

"Poppy Love," by Maria Farrell at Crooked Timber.

"The Thirteenth Anniversary of the Walk," by syrbal-labrys at Herlander-Walking.

"Bitter as Wine from Blood: A Poem for Veterans Day," by syrbal-labrys at Herlander-Walking.

"On This Veterans Day," by Paul Wartenberg at You Might Notice a Trend.

"Lest We Forget," by Shakezula at Lawyers, Guns & Money.

"Happy Veterans Day," by Adam L. Siverman at Balloon Juice.

Sense and Insensibility

On Armistice Day (or Veterans Day, or Remembrance Day), it’s an especially good time to pause and reflect. Those most eager for war are rarely the ones who will fight or pay the costs. Requiring a high threshold for war is the position of basic sanity; it’s common sense. Yet saber-rattling and posturing bravado always sell well to certain crowds, and blithe imperialism will eternally be fashionable among a particular vacuous and powerful set. What’s ignored is the human experience and the inevitable suffering of people a step or two (or many) removed.

World War I, the Great War, which sadly proved not to be “the war to end all wars,” was raging 100 years ago. One of the war’s best poets was Wilfred Owen, who tragically died shortly before the war’s end. I’ve featured his poetry before, including this piece, but was reminded of it again recently:

Insensibility
By Wilfred Owen

I
Happy are men who yet before they are killed
Can let their veins run cold.
Whom no compassion fleers
Or makes their feet
Sore on the alleys cobbled with their brothers.
The front line withers. 
But they are troops who fade, not flowers, 
For poets’ tearful fooling:
Men, gaps for filling:
Losses, who might have fought
Longer; but no one bothers.

II
And some cease feeling
Even themselves or for themselves.
Dullness best solves
The tease and doubt of shelling,
And Chance’s strange arithmetic
Comes simpler than the reckoning of their shilling.
They keep no check on armies’ decimation.

III
Happy are these who lose imagination:
They have enough to carry with ammunition.
Their spirit drags no pack.
Their old wounds, save with cold, can not more ache.
Having seen all things red,
Their eyes are rid
Of the hurt of the colour of blood for ever.
And terror’s first constriction over,
Their hearts remain small-drawn.
Their senses in some scorching cautery of battle
Now long since ironed,
Can laugh among the dying, unconcerned.

IV
Happy the soldier home, with not a notion
How somewhere, every dawn, some men attack,
And many sighs are drained.
Happy the lad whose mind was never trained:
His days are worth forgetting more than not.
He sings along the march
Which we march taciturn, because of dusk,
The long, forlorn, relentless trend
From larger day to huger night.

V
We wise, who with a thought besmirch
Blood over all our soul,
How should we see our task
But through his blunt and lashless eyes?
Alive, he is not vital overmuch;
Dying, not mortal overmuch;
Nor sad, nor proud,
Nor curious at all.
He cannot tell
Old men’s placidity from his.

VI
But cursed are dullards whom no cannon stuns,
That they should be as stones.
Wretched are they, and mean
With paucity that never was simplicity.
By choice they made themselves immune
To pity and whatever moans in man
Before the last sea and the hapless stars;
Whatever mourns when many leave these shores;
Whatever shares
The eternal reciprocity of tears.


These are old and recurring themes, and this poem resonates across eras. It spoke to World War II veteran Eugene Sledge, who wrote the war memoir With the Old Breed (part of the basis for the series The Pacific and also used in the Ken Burns documentary, The War). Sledge recommended the piece to Studs Turkel during his interview for Turkel’s great, ironically titled oral history, The Good War. Remarking on the poem’s speaker, Sledge observed, "This is the only way he can cope with it mentally... and he hates to see his buddies killed."  (It’s fascinating to listen to the discussions between Sledge and Turkel because Sledge is so candid and reflective, and Turkel is so genuinely interested in other human beings.)

“Insensibility” covers a great deal of ground in a short space – it expresses a sardonic wit, explores numbness (whether voluntary or involuntary) as a survival mechanism, and ponders “Chance’s strange arithmetic,” an apt phrase for a perennial wartime fear. Insensibility isn’t the only possible response – Sophocles explored rage and madness in his 5th century BCE play, Ajax, a piece that still resonates with modern audiences, particularly those who have experienced combat. How does someone deal with such experiences? It’s not easy, and sometimes the response may indeed be post-traumatic stress disorder (the “shell shock” of an earlier era), or numbness, or rage, or depression, or fatigue, or some mix, or something else altogether.

This is an old story, but not one our country has grappled with well, especially as it plays out against actual human beings. Obviously not every veteran is a powder keg, and that’s definitely not the point of discussing this – the issue is whether we’re offering adequate help to those who need it. A set of 2014 studies bolsters past findings on PTSD and its prevalence. It can be treated, but there’s still a heavy and unfortunate stigma attached. Anthony Pike of Iraq and Afghanistan Veterans of America (IAVA) observed that “An estimated 20 percent of Iraq and Afghanistan veterans are diagnosed with PTSD or depression, and most civilians are unaware that 22 veterans take their own lives each day.”

Reportedly, the military has gotten better at addressing PTSD and similar issues over the years. But for perspective, military spending by the U.S. has often exceeded 600 billion a year in the past decade or so, and that trend looks to continue when everything is tallied. Given all that money, perhaps more could be diverted to the general mental health and well-being of servicemen and women. Perhaps more effort could be made at addressing attitudes that PTSD or other problems are due to a lack of character (or, as we’ve explored in previous posts, a lack of religious faith).

Wars of choice are unconscionable (and we’ve explored that in depth in other pieces), but especially if one supports such a war (or really any war), it’s inexcusable not to take care of that war’s veterans. That means not serving up hollow slogans or flag-waving or jingoistic platitudes and instead providing actual help, from physical health care, to mental health care, to jobs programs. (Honestly, all of that would a good idea for the whole country, too.) The vacuous, the rabid, and the dullards might not want to discuss such things – or any of the negative consequences of war – but addressing them remains a matter of basic decency and common sense.

(Cross-posted at Hullabaloo.)

Tuesday, November 11, 2014

Armistice Day 11/11/14

(Click on the comic strip for a larger view.)

In 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.

You said it, brother.

Thanks to all who have served or are serving, on this Veterans Day, or Remembrance Day, or Armistice Day. (This year is the centennial of the start of the Great War.)

This post is mostly a repeat I run every year, since I find it hard to top Kelly.

Five years ago now, I wrote a series of six related posts for Armistice Day (and as part of an ongoing series on war). The starred posts are the most important, but the list is:

"Élan in The Guns of August"

"Demonizing of the Enemy"

"The War Poetry of Wilfred Owen"

***"Giddy Minds and Foreign Quarrels"

"The Little Mother"

***"War and the Denial of Loss"

The most significant other entries in the series are:

"How to Hear a True War Story" (2007)

"Day of Shame" (2008)

"The Poetry of War" (2008)

"Armistice Day 2008" (featuring the war poetry of Siegfried Sassoon). (2008)

"They Could Not Look Me in the Eye Again" (2011)

"The Dogs of War" (2013)

I'll update this post below the photo with links to other folks' pieces for 11/11 as I find them. If you've written one, feel free to leave a comment or e-mail me. Thanks.

Monday, November 11, 2013

Armistice Day 11/11/13

(Click on the comic strip for a larger view.)

In 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.

You said it, brother.

Thanks to all who have served or are serving, on this Veterans Day, or Remembrance Day, or Armistice Day.

This post is mostly a repeat I run every year, since I find it hard to top Kelly.

Four years ago now, I wrote a series of six related posts for Armistice Day (and as part of an ongoing series on war). The starred posts are the most important, but the list is:

"Élan in The Guns of August"

"Demonizing of the Enemy"

"The War Poetry of Wilfred Owen"

***"Giddy Minds and Foreign Quarrels"

"The Little Mother"

***"War and the Denial of Loss"

The most significant other entries in the series are:

"How to Hear a True War Story" (2007)

"Day of Shame" (2008)

"The Poetry of War" (2008)

"Armistice Day 2008" (featuring the war poetry of Siegfried Sassoon). (2008)

"They Could Not Look Me in the Eye Again" (2011)

I'll update this post below the photo with links to other folks' pieces for 11/11 as I find them. If you've written one, feel free to leave a comment or e-mail me. Thanks.

(Note: My internet service is currently on the fritz, but I hope to have it fixed later this week, in which case I'll post a new piece in this series.)

Thursday, November 22, 2012

Meditation, Compassion and PTSD

Yesterday, NPR ran a good (and moving) story on the use of meditation to help veterans cope with post-traumatic stress disorder (PTSD), which afflicts roughly one in four veterans of the wars in Iraq and Afghanistan. (Given a less cheery recent post on PTSD, and the spirit of the day, this seemed especially appropriate.)

The Vietnam vets talk first. Some say they'd never even heard of PTSD until a few years ago. Now that they're getting treatment, it's like they're making up for lost time.

"The idea, of you saying, 'just like me,' that does a lot for me in a sense because I know how I'd like to be treated or how I want to feel," says John Montgomery, who has a bushy gray mustache and a tattoo of a scorpion on each forearm. "So if I'm showing that to somebody else, I find myself looking at me a little better and being satisfied with what I see."

Montgomery says he knows that what the meditation is teaching him sounds incredibly basic: Treat others the way you want to be treated; it's Human Relationships 101. And yet, it's completely at odds with the person the Vietnam War trained him to be.

"You're in a situation where you don't negotiate. You either make it or you don't," he says, "because we were taught to survive."

When he came home, Montgomery says, he had forgotten how to be a son, a parent, a friend. This lasted for decades.

John Perry, a soft-spoken Vietnam vet from Phoenix, steps in.

"It's pretty much just a self-imposed prison," he says. His story is much the same as Montgomery's.

"I didn't talk to anybody. No one would ask me any questions about it. I wouldn't answer if they did," Perry says. "So isolation has been my problem for 40 years."

Hey, whatever works. Meditation alone might not do the trick for every vet, but it's definitely helping some of them. It's also heartening to see Vietnam vets get some attention along with the younger vets. The skills and mentality necessary for surviving warfare, an unnatural environment, are often ill-suited for civilian life. Not every soldier suffers PTSD, but the transition alone can be difficult (something The Best Years of Our Lives, among other works, captures well). "Treat others the way you want to be treated" may be "Human Relationships 101," but it's one thing to know it intellectually, and quite another to know it your bones, to feel it, to live it, to grow into that understanding more deeply over a lifetime. The most moving part for me is hearing the older vets reaching out to the younger ones – they've been there, and can speak with authority… and as John Montgomery discovers, compassion.

Sunday, November 11, 2012

Armistice Day 11/11/12

(Click on the comic strip for a larger view.)

In 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.

You said it, brother.

Thanks to all who have served or are serving, on this Veterans' Day, or Remembrance Day, or Armistice Day.

This post is mostly a repeat I run every year, since I find it hard to top Kelly.

This year, I wrote a new post, "Only the Faithless Suffer," along with a brief post featuring videos of First World War poetry (we've looked at a fair amount of war poetry over the years). Additionally, author of The Great War and Modern Memory, Paul Fussell, died earlier this year.

Three years ago now, I wrote a series of six related posts for Armistice Day (and as part of an ongoing series on war). The starred posts are the most important, but the list is:

"Élan in The Guns of August"

"Demonizing of the Enemy"

"The War Poetry of Wilfred Owen"

***"Giddy Minds and Foreign Quarrels"

"The Little Mother"

***"War and the Denial of Loss"

The most significant other entries in the series are:

"How to Hear a True War Story" (2007)

"Day of Shame" (2008)

"The Poetry of War" (2008)

"Armistice Day 2008" (featuring the war poetry of Siegfried Sassoon). (2008)

"They Could Not Look Me in the Eye Again" (2011)

I'll update this post below the photo with links to other folks' pieces for 11/11 as I find them. If you've written one, feel free to leave a comment or e-mail me. Thanks.

Only the Faithless Suffer

In past years for Armistice Day, we've looked at how denying loss can tragically lead to more loss. We've examined how eagerly a blind rage can be embraced. This year, I wanted to look at willful blindness. (It turns out that the Beltway establishment and the Religious Right are quite similar in that regard.)

The Morality of Drone Strikes

First, let's consider Joe Klein and his remarks in late October on the drone strikes Obama has authorized in Afghanistan. The drone conversation starts roughly 7:15 in and goes until about 13:00:

Visit NBCNews.com for breaking news, world news, and news about the economy

Some of the key lines (emphasis added):

SCARBOROUGH: What we're doing with drones is remarkable: the fact that over the past eight years during the Bush years - when a lot of people brought up some legitimate questions about international law - my God, those lines have been completely eradicated by a drone policy that says: if you're between 17 and 30, and within a half-mile of a suspect, we can blow you up, and that's exactly what's happening . . . . They are focused on killing the bad guys, but it is indiscriminate as to other people who are around them at the same time . . . . it is something that will cause us problems in the coming years . . . .

KLEIN: I completely disagree with you. . . . It has been remarkably successful –

SCARBOROUGH: at killing people –

KLEIN: At decimating bad people, taking out a lot of bad people - and saving Americans lives as well, because our troops don't have to do this . . . You don't need pilots any more because you do it with a joystick in California.

SCARBOROUGH: This is offensive to me, though. Because you do it with a joystick in California - and it seems so antiseptic - it seems so clean - and yet you have 4-year-old girls being blown to bits because we have a policy that now says: 'you know what? Instead of trying to go in and take the risk and get the terrorists out of hiding in a Karachi suburb, we're just going to blow up everyone around them.

This is what bothers me. . . . We don't detain people any more: we kill them, and we kill everyone around them. . . . I hate to sound like a Code Pink guy here. I'm telling you this quote 'collateral damage' - it seems so clean with a joystick from California - this is going to cause the US problems in the future.

KLEIN: If it is misused, and there is a really major possibility of abuse if you have the wrong people running the government. But, the bottom line in the end is - whose 4-year-old get killed? What we're doing is limiting the possibility that 4-year-olds here will get killed by indiscriminate acts of terror.

Digby remarks:

Am I wrong or did Klein say that he thinks killing 4 year olds is legitimate because it "limits the possibility "that 4 year old American will get killed? Holy Moley. That's so far beyond the concept of self-defense he's veering into simple pathology.

Klein tends to slip up and inadvertently spill the beans about what our foreign policy elite (of which he is one) really think. Now, I would guess that he was trying to fudge here and say that it was too bad that 4 year olds got killed but "we have to fight them over there so we don't have to fight them over here." But the truth that slipped out was that he believes we are killing their 4 year olds as part of a campaign of terror. And, for him, the good news is that we can do it with a joystick in California. That's sick.

Now, I doubt very seriously that anyone's targeting 4 year olds at the moment. Even I am not that cynical. But I also don't doubt that there are people who believe that if the 4 year olds of "those people" are killed it will wear down the enemy and make them cry uncle. It sure sounds to me like Joe Klein is one of them.

Greenwald dismantles the argument, showing that Klein's formulation results in exactly the opposite of what he claims to want. I'm so repelled by the fact that anyone would blithely remark that such a "trade-off" in this situation is remotely moral that I can't get past it.

There's much more that can be said about Klein, who's very much a Beltway establishment pundit. He's currently backing Obama, but he's hardly a liberal; he seemed to make it a point of pride to "punch hippies" objecting to civil rights abuses during the Bush administration.

Ever notice how the people who say "Shit happens" are often the people doing the shitting? (Or fully supportive of it.) It's a nifty little trick, pointing to the undeniable suffering in the world, and then shrugging to suggest that their own selfish actions are somehow ordained. It conflates life's unavoidable tragedies with those that can be avoided – and ignores that working to avoid tragedies, or minimize their impact, is the entire point. The people saying such things often honestly believe in what they're saying; it's the usual cognitive dissonance for mental self-preservation. It's an attempt – conscious, unconscious, or semi-conscious – to normalize selfishness, cruelty, or just callous disregard for the horrible consequences of one's actions (and inaction).

The conceit of people such as Joe Klein is that they are making the hard choices, that they are the realists – but this is, of course, self-aggrandizing bullshit. It's also evil, not matter how fashionable it may be in certain circles. Klein doesn't make the case that killing four-year old Afghani children is necessary. (Of course it's not, and even if one ignores the grotesque immorality of it for a moment, blowback does greater harm than any such killing could possibly achieve.) Klein has posed a theoretical "tough choice" without offering any evidence that it actually exists; he thus swiftly glosses over reality to present his fantasy as a pressing, urgent actual situation. This is the same game many a torture apologist has played, whether out of sincere fear or disingenuously. As Rear Admiral John Hutson testified in 2007, "Torture is the method of choice of the lazy, the stupid, and the pseudo-tough." As we've discussed before, there is nothing "hard" or "tough" in letting someone else suffer, certainly not in the context of war, torture and abuse. That's the easy path. Klein has merely invented a shoddy rationalization to help him live with himself. He wants the answer he's invented – because it means he bears no responsibility, and he doesn't have to do anything. It's a kind of bourgeois imperialism or the usual ruling class corruption, all with the familiar pseudo-tough macho posturing of the chickenhawk. It's self-serving, willful blindness that seeks to excuse and normalize unnecessary suffering. Americans: Do not question the empire, or lose faith. Afghanis: I have made the hard choice to let you suffer.

The Conservative Mindset

We'll look at how religious conservatives in the Bush administration harmed patients suffering from PTSD, but I think a brief detour to explain the underlying mentality might help. Congressman John Shimkus (R-IL) provides a perfect example; a 2011 Blog Against Theocracy post looked at remarks Shimkus made during March 2009 hearings of the U.S. House Subcommittee on Energy and Environment:

The key remarks are:

The earth will end only when God declares its time to be over. Man will not destroy this earth. This earth will not be destroyed by a flood.

Shimkus has said plenty of other dumb things. However, these particular remarks were both dumb and theocratic, and therefore of greater concern. They're problematic – or dangerous – for at least three reasons.

One, environmental and energy policies for the United States should not be dictated by any religious text. The same goes for all public policy, but the problem is especially glaring for any policy involving science. (We'll deal with some caveats in a bit.) Shimkus was pushing a blatant violation of the separation of church and state. Passing a law that said, "You can't regulate pollution because the Bible says so" would not pass constitutional muster.

Two, Shimkus is on shaky religious grounds as well. The passage he cites only refers to what the God of the Bible will or will not do - human beings are quite capable of destroying the planet all on their own. (More specifically, human beings are quite capable of destroying humanity, but the planet would survive.) Additionally, Shimkus is picking and choosing what he wants from the Bible in his Appeal to Religious Authority. He's not asking the Food and Drug Administration to ban eating shellfish, or asking Congress to abolish a few amendments to bring back slavery, or trying to outlaw certain types of clothing, or otherwise trying to enforce many other precepts in the Bible.

Three, assuming Shimkus is sincere in his stated beliefs, his religion makes him a less reflective, less responsible human being. He has spouted beliefs that dictate that he, and other human beings, and the government of the United States of America, do not need to act responsibly when it comes to energy and the environment, because God will sweep in to save the day.

This third point is the key one for our purposes. Obviously, reflective religious people exist, but some people, such as Shimkus, use religion to shut down reflection – and absolve themselves of responsibility.

This is hardly a rare trait. While obviously not all conservatives are theocrats, and not all conservatives think this way regardless of the specific rationale, a core conservative tenet –directed at those Other People – can be expressed as:

1. Your misfortune is your own fault.

2. Therefore, I don't need to do anything to intervene.

The thing is, in reality, precept #2 actually leads to #1, not the other way around; it's a rationalization for conservatives' preferred (in)action, hierarchy, notion of the natural order, simple and comforting view of the world, and so on. Numerous studies have shown that conservatives (especially the more authoritarian conservatives) prefer a simpler world view or even black-and-white thinking, free from ambiguity or nuance. This "moral" stance justifies them doing nothing to help the fellow man or woman (just as the Gospels teach).

Denying PTSD

One of the more striking accounts about PTSD (post-traumatic stress disorder) being denied comes from "God, the Army, and PTSD" by Tara McKelvey for Boston Review in 2009. The piece looks at Faith Under Fire, a memoir by Army chaplain Roger Benimoff, who served in Iraq and suffered from PTSD. Do read the whole thing, but here's some background (emphasis added):

During the Iraq war, however, the great difficulty veterans experienced in getting psychiatric care—greater than before—was not a product of cost-cutting, but of conviction: many Bush administration officials believed that soldiers who supported the war would not face psychological problems, and if they did, they would find comfort in faith. In a resigned tone, one prominent researcher who worked for the VA, and asked that he not be identified because he was not authorized to speak to the press, explained that high-ranking officials believed that “Jesus fixes everything.” Benimoff and the others who returned with devastating psychological injuries found a faith-based bureau within the VA. At veterans’ hospitals, chaplains were conducting spirituality assessments of patients.

The story of the mistreatment of returning veterans from Iraq is well known and shocking. But the role of religious ideology in that mistreatment—how, inside the government, it was a potent tool in the betrayal of an overwhelmingly Christian Army—is much less known.

“I couldn’t stand to hear that phrase any longer—‘God was watching over me,’” Benimoff wrote.

He wasn’t watching over the good men I knew in Iraq. Faith was the center of my life yet it failed to explain why I came home and those soldiers did not. The phrase was a Christian nicety, a cliché that when put to the test didn’t fit reality.

Things had already begun to change dramatically at the VA by early 2005, shortly after Roger Benimoff left for his second deployment to Iraq. Many appointees at the agency were disturbed that so many Iraq veterans showed symptoms of post-traumatic stress disorder (PTSD). In part the concern grew from skepticism about the diagnosis itself, which some believed to be a legacy of the Vietnam-era anti-war movement. Whatever the merits of the diagnosis, it was clearly widespread and, moreover, staggeringly expensive to treat. In 2008 the RAND Corporation put a number on the problem, reporting that one in five veterans of the wars in Iraq and Afghanistan has suffered some form of mental illness, mostly PTSD and depression.

“God doesn’t like ugly,” one political appointee told Paul Sullivan, an analyst in the VA’s Veterans Benefits Administration, in a clumsy attempt to reduce the cost of caring for psychologically traumatized veterans. “You need to make the numbers lower.” Sullivan left the VA in 2006 and became head of Veterans for Common Sense, a group that filed a class-action lawsuit against the secretary of the VA for the shoddy treatment of veterans. It was dismissed in 2008 and is now being appealed.

These accounts are disturbing, especially given PTSD's potentially crippling effects and the history of PTSD treatment. Back in World War I, PTSD was called "shell shock," and many British doctors treated it as a failure of the will. (Luckily not all did. See the work of W.H.R. Rivers and the novel Regeneration. Meanwhile, Mrs. Dalloway provides a memorable portrait of a horrible doctor of the period.)

We should know better by now, but unfortunately, PTSD has too often been poorly treated in the past decade. Some of that poor treatment has been due to a macho military culture that frequently still sees PTSD as a personal failing versus an affliction, and some has been due to a Christian evangelical outlook that has essentially taken the same stance. See, for instance, Harper's, "Jesus Killed Mohammed: The crusade for a Christian military and "U.S. Attorneys Scandal–Milwaukee," The Washington Post, "A Political Debate On Stress Disorder", The Nation, "Disposable Soldiers," as well as "AP: VA Makes It's too Easy for Veterans to File Claims ... Seriously," "Blaming the Veteran: The Politics of Post Traumatic Stress Disorder," the archives at They Gave Us a Republic and my own modest archives on the subject.

This is the section of the Boston Review piece that really sticks with me (emphasis added):

Sullivan was working as an analyst at the Veterans Benefits Administration in Washington in early 2005 when he was called to a meeting with a top political appointee at the VA, Deputy Assistant Secretary for Policy Michael McLendon. McLendon, an intensely focused man in a neatly pressed suit, kept a Bible on his desk at the office. Sullivan explained to McLendon and the other attendees that the rise in benefits claims the VA was noticing was caused partly by Iraq and Afghanistan veterans who were suffering from PTSD. “That’s too many,” McLendon said, then hit his hand on the table. “They are too young” to be filing claims, and they are doing it “too soon.” He hit the table again. The claims, he said, are “costing us too much money,” and if the veterans “believed in God and country . . . they would not come home with PTSD.” At that point, he slammed his palm against the table a final time, making a loud smack. Everyone in the room fell silent.

“I was a little bit surprised,” Sullivan said, recalling the incident. “In that one comment, he appeared to be a religious fundamentalist.” For Sullivan, McLendon’s remarks reflected the views of many political appointees in the VA and revealed what was behind their efforts to reduce costs by restricting claims. The backlog of claims was immense, and veterans, often suffering extreme psychological stress, had to wait an average of five months for decisions on their requests. When I asked him years later about the meeting, McLendon laughed. Then his face darkened in anger. “Anybody who knows me knows I wouldn’t talk that way.”

Nevertheless, McLendon was open about the skepticism he felt toward the diagnosis of PTSD, calling it “a made-up term,” which has “taken on a life of its own.” As he spoke about the diagnosis, he pounded the table with the side of his hand more than ten times, hitting it so hard that the wooden surface shook. “Do I think they have a mental illness and should be stigmatized for the rest of their life?” he asked. “What gives a psychiatrist the right to do that?” Later, in an email about our conversation, he wrote:

[PTSD] is not a diagnosis based on empirical evidence, but rather . . . it is an artificial construct erected by a vote of selected psychiatrists. This does not mean that there are not problems that certain individuals do have [and] issues that need to be addressed. But rather, it means that we have created policies and programs that have not served veterans well.

He recommended several books on the subject, including The Selling of DSM, whose authors, Stuart Kirk and Herb Kutchins, show a deep mistrust about the disorder and the scientific rhetoric surrounding the diagnosis. McLendon’s outlook seems to have had a significant impact on the way veterans are treated upon their return from war.

McLendon and many of the other high-level officials at the VA shared political convictions that, along with doubts about the science of PTSD, made them less likely to push for additional psychiatric services for veterans. They believed in streamlined government and free markets, and they supported a prominent role for faith-based organizations. The secretary of the Department of Veterans Affairs, R. James Nicholson, had previously served as chairman of the Republican National Committee and as ambassador to the Vatican. McLendon’s politics closely mirror his boss’s, and under Nicholson’s watch, veterans had increasing difficulty in obtaining adequate psychological care.

When a 2006 Government Accountability Office report raised questions about whether soldiers were getting the psychiatric help they needed, an assistant secretary of defense disputed the report’s findings, pointing to the fact that soldiers were being referred to chaplains. During this time contracts for veterans’ services were increasingly parceled out to leaders of faith-based organizations rather than to secular ones, even though veterans’ advocates opposed any bias toward faith-based treatment and argued that replacing empirically proven, nonsectarian programs with faith-based ones was a mistake.

One last bit – the military handed out many copies of Rick Warren's book The Purpose Driven Life overseas, but:

As Benimoff and other soldiers eventually discovered, The Purpose Driven Life was not helpful, especially as the war’s own purpose grew less clear. Since Vietnam we have learned that PTSD tends to hit people especially hard when they fight in wars of choice.

Obviously, anyone's free to have any beliefs regarding religion (including atheism) they wish. That includes both soldiers and those treating them.

However, if your job is to help soldiers, and your religious beliefs are interfering with that – that's a serious problem. It is the moral duty of the caregiver to reach out to the person suffering, not the other way around. The line that's always stuck with me is:

...if the veterans “believed in God and country . . . they would not come home with PTSD.”

McLendon denies he said it, and perhaps other readers will find that credible; I frankly don't believe him. Everything else he says in the article, his dismissal of PTSD and the DSM, and all the other pieces linked above that point to a sort of Christian triumphalism in the military, suggest otherwise. The thinking, however unconsciously, goes something like this: If God is all-powerful, and God is just, then the good are rewarded and the wicked suffer. Ergo, if someone suffers, he must be wicked. It's their own fault if they have PTSD. It's their own fault if they're suffering. I don't need to do anything.

...if the veterans “believed in God and country . . . they would not come home with PTSD.”

When I first read that line, it stopped me cold, as if reading about a case of child molestation. If you're read or seen accounts of PTSD, and have some inkling of how devastating it can be, how it can destroy lives, break up marriages, lead to homicides and suicides – the casual, callous disregard for suffering in those words is glaring. When I read those words, I felt (and still feel, when I think about it) a deep if quiet rage, held in check by appalled shock. I want to talk to this man, question him, demand of him, How dare you?!? I want to try to slowly explain to him how horrible his actions have been, what unnecessary harm he has caused, what preventable suffering he has allowed… But I suspect he would not understand, would not let himself understand – because that's been the whole problem from the start.

These proudly Christian men thought they were godly; instead, they're Pontius Pilate.

If you send men and women to fight, die and get wounded overseas in the name of their country – especially in an unnecessary war – the absolute least you can do is to give them adequate care when they return. It is immoral to send them into a horrific situation – and then when they respond appropriately, as human beings, to that horror – to tell them that they have somehow failed, that it is their fault.

It is absolutely unconscionable for someone in this position of power to be this ignorant of the basic realities of his profession. And who let him be there in the first place? It would be like inviting a finger painter to perform major surgery on critical patients (except with a lower fatality rate). There are forms of stupidity so willful, so harmful, so cowardly, so self-righteous and blindly cruel they become a form of evil.

McLendon stepped down in 2006 because he allowed the theft of computer data, so part of this story is moot. But unfortunately, the mentality lives on and flourishes in some arenas. Like Joe Klein, like John Shimkus, Michael McLendon invented a way to wash his hands and absolve himself from responsibility. McLendon and Shimkus believe themselves to be men of God, and Joe Klein believes himself to be a wise political advisor. They are all painfully wrong, and their being wrong is not without consequence. It will be impossible to put an end to unnecessary wars and tragedies as long as men and women in power continue to convince themselves that the suffering of others is unavoidable or somehow a good, that only the faithless suffer.

Monday, May 28, 2012

Paul Fussell (1924–2012)

Professor, author and World War II veteran Paul Fussell died last week at the age of 88. I first encountered his scholarly work, and still have his well-regarded book, Poetic Meter & Poetic Form, on my shelves. He may be best known for his ambitious and insightful work of literary criticism, The Great War and Modern Memory (1975). He wrote two great war memoirs, Wartime: Understanding and Behavior in the Second World War (1989) and Doing Battle: The Making of a Skeptic (1996). He also wrote the occasional introduction and article. (I made a point of getting the edition of E.B. Sledge's With the Old Breed with Fussell's introduction.) Here are the obituaries from The New York Times, The Washington Post and the AP. Fussell was firmly in that pro-soldier, anti-war tradition, an acerbic, lucid and candid writer. The WaPo piece captures this well:

Mr. Fussell returned from the war with a deep respect for ordinary soldiers but with a lasting contempt for war itself. He was critical of Tom Brokaw, Stephen Ambrose and other writers and filmmakers who, he believed, sentimentalized war without describing the brutality and violence faced by soldiers.


The best way to honor Fussell is to feature his own writing. His 1982 Harper's feature "My War: How I Got Irony in the Infantry" should be read in full, but here are some excerpts:

Over the past few years I find I’ve written a great deal about war, which is odd because I’m supposed to be a professor of English literature. And I find I’ve given the Second World War a uniformly bad press, rejecting all attempts to depict it as a sensible proceeding or to mitigate its cruelty and swinishness. I have rubbed readers’ noses in some very noisome materials—corpses, maddened dogs, deserters and looters, pain, Auschwitz, weeping, scandal, cowardice, mistakes and defeats, sadism, hangings, horrible wounds, fear and panic. Whenever I deliver this unhappy view of the war, especially when I try to pass it through a protective screen of irony, I hear from outraged readers. Speaking of some ironic aesthetic observations I once made on a photograph of a mangled sailor on his ruined gunmount, for example, a woman from Brooklyn found me “callous,” and accused me of an “overwhelming deficiency in human compassion.” Another reader, who I suspect has had as little empirical contact with the actualities of war face to face as the correspondent from Brooklyn, found the same essay “black and monstrous” and concluded that the magazine publishing it (Harper’s, actually) “disgraced itself.”

How did I pick up this dark, ironical, flip view of the war? Why do I enjoy exhibiting it? The answer is that I contracted it in the infantry. Even when I write professionally about Walt Whitman or Samuel Johnson, about the theory of comparative literature or the problems facing the literary biographer, the voice that’s audible is that of the pissed-off infantryman, disguised as a literary and cultural commentator. He is embittered that the Air Corps had beds to sleep in, that Patton’s Third Army got all the credit, that noncombatants of the Medical Administrative and Quartermaster Corps wore the same battle stars as he, that soon after the war the “enemy” he had labored to destroy had been rearmed by his own government and positioned to oppose one of his old allies. “We broke our ass for nothin’,” says Sergeant Croft in The Naked and the Dead. These are this speaker’s residual complaints while he is affecting to be annoyed primarily by someone’s bad writing or slipshod logic or lazy editing or pretentious ideas. As Louis Simpson says, “The war made me a foot-soldier for the rest of my life,” and after any war foot soldiers are touchy.

My war is virtually synonymous with my life. I entered the war when I was nineteen, and I have been in it ever since. Melville’s Ishmael says that a whale ship was his Yale College and his Harvard. An infantry division was mine, the 103rd, whose dispirited personnel wore a colorful green-and-yellow cactus on their left shoulders. These hillbillies and Okies, dropouts and used-car salesmen and petty criminals were my teachers and friends.


This intro immediately makes me like the guy, someone who can and does connect Melville with his time in the infantry, and who still identifies as a skeptical, "pissed-off infantryman, disguised as a literary and cultural commentator."

Later in the piece, he describes his first months of combat, and how they changed him:

We were in “combat.” I find the word embarrassing, carrying as it does false chivalric overtones (as in “single combat”). But synonyms are worse: “fighting” is not accurate, because much of the time you are being shelled, which is not fighting but suffering; “battle” is too high and remote; “in action” is a euphemism suited more to dire telegrams than description. “Combat” will have to do, and my first hours of it I recall daily, even now. They fueled, and they still fuel, my view of things.

Everyone knows that a night relief is among the most difficult of infantry maneuvers. But we didn’t know it, and in our innocence we expected it to go according to plan. We and the company we were replacing were cleverly and severely shelled; it was as if the Germans a few hundred feet away could see us in the dark and through the thick pine growth. When the shelling finally stopped, at about midnight, we realized that although near the place we were supposed to be, until daylight we were hopelessly lost. The order came down to stop where we were, lie down among the trees, and get some sleep. We would finish the relief at first light. Scattered over several hundred yards, the 250 of us in F Company lay down in a darkness so thick we could see nothing at all. Despite the terror of our first shelling (and several people had been hit), we slept as soundly as babes. At dawn I awoke, and what I saw all around were numerous objects I’d miraculously not tripped over in the dark. These objects were dozens of dead German boys in greenish-gray uniforms, killed a day or two before by the company we were relieving. If darkness had hidden them from us, dawn disclosed them with open eyes and greenish-white faces like marble, still clutching their rifles and machine pistols in their seventeen-year-old hands, fixed where they had fallen. (For the first time I understood the German phrase for the war dead: die Gefallenen.) Michelangelo could have made something beautiful out of these forms, in the Dying Gaul tradition, and I was startled to find that at first, in a way I couldn’t understand, they struck me as beautiful. But after a moment, no feeling but shock and horror. My adolescent illusions, largely intact to that moment, fell away all at once, and I suddenly knew I was not and never would be in a world that was reasonable or just. The scene was less apocalyptic than shabbily ironic: it sorted so ill with modern popular assumptions about the idea of progress and attendant improvements in public health, social welfare, and social justice. To transform guiltless boys into cold marble after passing them through unbearable fear and humiliation and pain and contempt seemed to do them an interesting injustice. I decided to ponder these things. In 1917, shocked by the Battle of the Somme and recovering from neurasthenia, Wilfred Owen was reading a life of Tennyson. He wrote his mother: “Tennyson, it seems, was always a great child. So should I have been, but for Baumont Hamel.” So should I have been, but for St. Dié.

After that, one day was much like another: attack at dawn, run and fall and crawl and sweat and worry and shoot and be shot at and cower from mortar shells, always keeping up a jaunty carriage in front of one’s platoon; and at night, “consolidate” the objective, usually another hill, sometimes a small town, and plan the attack for the next morning. Before we knew it we’d lost half the company, and we all realized then that for us there would be no way out until the war ended but sickness, wounds, or oblivion. And the war would end only as we pressed our painful daily advance. Getting it over was our sole motive. Yes, we knew about the Jews. But our skins seemed to us more valuable at the time.


Fussell writes clearly and very candidly. He paints strong images and has a good sense of irony and absurdity, but also brings an honesty about what he saw and felt, including his own fear, leading to striking passages like this:

That month away from the line helped me survive for four weeks more but it broke the rhythm and, never badly scared before, when I returned to the line early in March I found for the first time that I was terrified, unwilling to take the chances that before had seemed rather sporting. My month of safety had renewed my interest in survival, and I was psychologically and morally ill prepared to lead my platoon in the great Seventh Army attack of March 15, 1945. But lead it I did, or rather push it, staying as far in the rear as was barely decent. And before the day was over I had been severely rebuked by a sharp-eyed lieutenant-colonel who threatened court martial if I didn’t pull myself together. Before that day was over I was sprayed with the contents of a soldier’s torso when I was lying behind him and he knelt to fire at a machine gun holding us up: he was struck in the heart, and out of the holes in the back of his field jacket flew little clouds of tissue, blood, and powdered cloth. Near him another man raised himself to fire, but the machine gun caught him in the mouth, and as he fell he looked back at me with surprise, blood and teeth dribbling out onto the leaves. He was one to whom early on I had given the Silver Star for heroism, and he didn’t want to let me down.


Part of the piece involves him as an older man looking back over his letters home and dissecting his own youthful self, especially his own self-delusion. He's harsh and clinical but not unnecessary cruel in these self-judgments. I was particularly struck by this passage, as older, author Fussell speaks of young infantryman Fussell writing to his parents:

He seems unable to perceive what is happening, constantly telling his addressee what will please rather than what he feels. He was never more mistaken than when he assured his parents while recovering from his wounds, “Please try not to worry, as no permanent damage has been done.”


Near the end of the piece, he discusses his entry into academia:

In becoming a college teacher of literature I was aware of lots of company: thousands of veterans swarmed to graduate schools to study literature, persuaded that poetry and prose could save the world, or at least help wash away some of the intellectual shame of the years we’d been through. From this generation came John Berryman and Randall Jarrell and Delmore Schwartz and Saul Bellow and Louis Simpson and Richard Wilbur and William Meredith and all the others who, afire with the precepts of the New Criticism, embraced literature, and the teaching of it, as quasi-religious obligation.


There's a gentle self-reproach here, and that's completely appropriate. Still, Fussell shouldn't sell himself or his compatriots short, given how many lives they have touched for the better. Fussell is one of a number of fine war writers who have given a much more honest portrait of what war actually entails. War itself is not noble, even if service is, and there's something admirable and necessary in writing about it truthfully. Human folly is pernicious. But good poetry and prose can save the world, or at least give some solace. At the very least, they make the world more worthy of saving.

Biden with Families of the Fallen

This segment is from May 25th. Whatever one thinks of Biden otherwise, he has faced great personal tragedy in his life, and understands something of grief. I particularly like his discussion of people who "meant well" but didn't get it. I wish more Memorial Day and Armistice Day speeches showed similar understanding.

Visit msnbc.com for breaking news, world news, and news about the economy

Friday, November 11, 2011

11/11/11 Armistice Day

(Click on the comic strip for a larger view.)

In 1959, Pogo creator Walt Kelly wrote:

The eleventh day of the eleventh month has always seemed to me to be special. Even if the reason for it fell apart as the years went on, it was a symbol of something close to the high part of the heart. Perhaps a life that stretches through two or three wars takes its first war rather seriously, but I still think we should have kept the name "Armistice Day." Its implications were a little more profound, a little more hopeful.

You said it, brother.

Thanks to all who have served or are serving, on this Veterans' Day, or Remembrance Day, or Armistice Day.

This post is mostly a repeat I run every year, since I find it hard to top Kelly.

This year, I wrote a new post, "They Could Not Look Me in the Eye Again."

Two years ago now, I wrote a series of six related posts for Armistice Day (and as part of an ongoing series on war). The starred posts are the most important, but the list is:

"Élan in The Guns of August"

"Demonizing of the Enemy"

"The War Poetry of Wilfred Owen"

***"Giddy Minds and Foreign Quarrels"

"The Little Mother"

***"War and the Denial of Loss"

The most significant previous entries in the series are:

"How to Hear a True War Story"

"Day of Shame"

"The Poetry of War"

"Armistice Day 2008" (featuring the war poetry of Siegfried Sassoon).

I'll update this post below the photo with links to other folks' pieces for 11/11 as I find them. If you've written one, feel free to leave a comment or e-mail me. Thanks.


Here are some other posts for 11/11/11:

Blue Girl at They Gave Us a Republic: "Today I'm a 1%-er."

Darkblack: "Never Forgotten."

Rehctaw: "11-11-11 -OR- To Oblivion And Beyond!"

Atrios: "Armistice Day."

Digby and Joe. My. God. note Mitt Romney's plan to privatize the Veterans' Administration.

BradBlog: "Occupying 11:11, 11/11/11 to Thank Our Vets..."

The Reaction: "Remembrance Day / Veterans Day 2011."

The Galloping Beaver: "Break of Day in the Trenches."

We Are Respectable Negroes: "We Were Always "Men": A Wealth of Dignity in the Civil War Era Photographs of African American Soldiers."

The Political Cat: "Anniversaries."

Chris Jones at Esquire: "Why Our War Dead Remain at the Bottom of the Ocean."