By Chris Hedges
The speeches were over. There was a mournful harmonica rendition of taps. The 500 protesters in Lafayette Park in front of the White House fell silent. One hundred and thirty-one men and women, many of them military veterans wearing old fatigues, formed a single, silent line. Under a heavy snowfall and to the slow beat of a drum, they walked to the White House fence. They stood there until they were arrested.
The solemnity of that funerary march, the hush, was the hardest and most moving part ofThursday’s protest against the wars in Afghanistan and Iraq. It unwound the bitter memories and images of war I keep wrapped in the thick cotton wool of forgetfulness. I was transported in that short walk to places I do not like to go. Strange and vivid flashes swept over me—the young soldier in El Salvador who had been shot through the back of the head and was, as I crouched next to him, slowly curling up in a fetal position to die; the mutilated corpses of Kosovar Albanians in the back of a flatbed truck; the screams of a woman, her entrails spilling out of her gaping wounds, on the cobblestones of a Sarajevo street. My experience was not unique. Veterans around me were back in the rice paddies and lush undergrowth of Vietnam, the dusty roads of southern Iraq or the mountain passes of Afghanistan. Their tears showed that. There was no need to talk. We spoke the same wordless language. The butchery of war defies, for those who know it, articulation.
What can I tell you about war?
War perverts and destroys you. It pushes you closer and closer to your own annihilation—spiritual, emotional and, finally, physical. It destroys the continuity of life, tearing apart all systems, economic, social, environmental and political, that sustain us as human beings. War is necrophilia. The essence of war is death. War is a state of almost pure sin with its goals of hatred and destruction. It is organized sadism. War fosters alienation and leads inevitably to nihilism. It is a turning away from the sanctity of life.
And yet the mythic narratives about war perpetuate the allure of power and violence. They perpetuate the seductiveness of the godlike force that comes with the license to kill with impunity. All images and narratives about war disseminated by the state, the press, religious institutions, schools and the entertainment industry are gross and distorted lies. The clash between the fabricated myth about war and the truth about war leaves those of us who return from war alienated, angry and often unable to communicate. We can’t find the words to describe war’s reality. It is as if the wider culture sucked the words out from us and left us to sputter incoherencies. How can you speak meaningfully about organized murder? Anything you say is gibberish.
The sophisticated forms of industrial killing, coupled with the amoral decisions of politicians and military leaders who direct and fund war, hide war’s reality from public view. But those who have been in combat see death up close. Only their story tells the moral truth about war. The power of the Washington march was that we all knew this story. We had no need to use stale and hackneyed clichés about war. We grieved together.
War, once it begins, fuels new and bizarre perversities, innovative forms of death to ward off the boredom of routine death. This is why we would drive into towns in Bosnia and find bodies crucified on the sides of barns or decapitated, burned and mutilated. That is why those slain in combat are treated as trophies by their killers, turned into grotesque pieces of performance art. I met soldiers who carried in their wallets the identity cards of men they killed. They showed them to me with the imploring look of a lost child.
We swiftly deform ourselves, our essence, in war. We give up individual conscience—maybe even consciousness—for the contagion of the crowd and the intoxication of violence. You survive war because you repress emotions. You do what you have to do. And this means killing. To make a moral choice, to defy war’s enticement, is often self-destructive. But once the survivors return home, once the danger, adrenaline highs and the pressure of the crowd are removed, the repressed emotions surface with a vengeance. Fear, rage, grief and guilt leap up like snake heads to consume lives and turn nights into long, sleepless bouts with terror. You drink to forget.
We reached the fence. The real prisoners, the ones who blindly serve systems of power and force, are the mandarins inside the White House, the Congress and the Pentagon. The masters of war are slaves to the idols of empire, power and greed, to the idols of careers, to the dead language of interests, national security, politics and propaganda. They kill and do not know what killing is. In the rise to power, they became smaller. Power consumes them. Once power is obtained they become its pawn. Like Shakespeare’s Richard III, politicians such as Barack Obama fall prey to the forces they thought they had harnessed. The capacity to love, to cherish and protect life, may not always triumph, but it saves us. It keeps us human. It offers the only chance to escape from the contagion of war. Perhaps it is the only antidote. There are times when remaining human is the only victory possible.
The necrophilia of war is hidden under platitudes about honor, duty or comradeship. It waits especially in moments when we seem to have little to live for and no hope, or in moments when the intoxication of war is at its pitch to be unleashed. When we spend long enough in war, it comes to us as a kind of release, a fatal and seductive embrace that can consummate the long flirtation with our own destruction. In the Arab-Israeli 1973 war, almost a third of all Israeli casualties were due to psychiatric causes—and the war lasted only a few days. A World War II study determined that, after 60 days of continuous combat, 98 percent of all surviving soldiers will have become psychiatric casualties. A common trait among the 2 percent who were able to endure sustained combat was a predisposition toward “aggressive psychopathic personalities.” In short, if you spend enough time in combat you go insane or you were insane to begin with. War starts out as the annihilation of the other. War ends, if we do not free ourselves from its grasp, in self-annihilation.
Those around me at the protest, at once haunted and maimed by war, had freed themselves of war’s contagion. They bore its scars. They were plagued by its demons. These crippling forces will always haunt them. But they had returned home. They had returned to life. They had asked for atonement. In Lafayette Park they found grace. They had recovered within themselves the capacity for reverence. They no longer sought to become gods, to wield the power of the divine, the power to take life. And it is out of this new acknowledgement of weakness, remorse for their complicity in evil and an acceptance of human imperfection that they had found wisdom. Listen to them, if you can hear them. They are our prophets.
The tears and grief, the halting asides, the catch in the throat, the sudden breaking off of a sentence, is the only language that describes war. This faltering language of pain and atonement, even shame, was carried like great, heavy boulders by these veterans as they tromped slowly through the snow from Lafayette Park to the White House fence. It was carried by them as they were handcuffed, dragged through the snow, photographed for arrest, and frog-marched into police vans. It was carried into the frigid holding cells of a Washington jail. If it was understood by the masters of war who build the big guns, who build the death planes, who build all the bombs and who hide behind walls and desks, this language would expose their masks and chasten their hollow, empty souls. This language, bereft of words, places its faith in physical acts of nonviolent resistance, in powerlessness and compassion, in truth. It believes that one day it will bring down the house of war.
As Tennyson wrote in “In Memoriam”:
Behold, we know not anything;
I can but trust that good shall fall
At last—far off—at last, to all,
And every winter change to spring.
So runs my dream: but what am I?
An infant crying in the night:
An infant crying for the light:
And with no language but a cry.< p>