by Chris Hedges
The task of carrying out violence, of killing, leads to perversion. The seductiveness of violence, the fascination with the grotesque—the Bible calls it “the lust of the eye”—the god-like empowerment over other human lives and the drug of war combine, like the ecstasy of erotic love, to let our senses command our bodies. Killing unleashes within us dark undercurrents that see us desecrate and whip ourselves into greater orgies of destruction. The dead, treated with respect in peacetime, are abused in wartime. They become pieces of performance art. Corpses were impaled in Bosnia on the sides of barn doors, decapitated, or draped like discarded clothing over fences. They were dumped into rivers, burned alive in homes, herded into warehouses and shot and mutilated, or left on roadsides. Children could pass them on the street, gape at them and walk on.
There are few anti-war movies or novels that successfully portray war, for amidst the horror is also the seduction of the machine of war, all-powerful, all-absorbing. Most of the effective anti-war novels—such as Elsa Morante’s History: A Novel—focus on the effects of war, on those who bear the brunt of war’s brutality. Morante, who spent a year hiding among remote farming villages south of Rome at the end of World War II, set out to write a novel about those whom history ignores and forgets. Her world was that of victims. It is was a world not of heroics and glory but of rape, bombing raids, crime, cattle cars filled with human beings being taken to slaughter, soldiers dying of frostbite, and the fear of secret police and the military. In her world, no one had control.6
Pity is often banished in war. And the desperate struggle of the weak to survive, so fundamental to what war is about, rarely seems able to achieve the centrality it deserves.
Following the Gulf War, during the Shiite uprising in Basra, I was captured by the Iraqi Republican Guard. The soldiers threw me onto the floor in the back of my jeep, pressed the barrel of an AK–47 assault rifle to my forehead, and drove into the desert. They stripped me of my M–65 jacket, useful to them in the cold desert night. In the pocket were three books: Antony and Cleopatra, The Iliad, and Joseph Conrad’s Outcast of the Islands. I was bereft of reading material, left to cling to those lines of Shakespeare and poems by W. H. Auden, T. S. Eliot, and William Butler Yeats I had memorized in my youth. Over and over during my captivity I pieced them back together, phrase by phrase, line by line, resurrecting passages uttered over a decade before as a student actor, along with poems that constant repetition had made a part of me.
In the misery of the fighting—our small convoy was heavily ambushed on the second day, sixty miles north of Basra—and gnawing uncertainty, these passages at once consoled, pained, and protected me, often from myself.
One afternoon, in the driving rain, I was seated in a Pajero jeep, hot-wired and stolen by my Iraqi captors during the frantic flight from Kuwait City. We had stopped to fill our canteens from muddy puddles. All of the water purification plants had been bombed. The muck and rainwater had already turned my own guts inside out. As I made my way to the brackish pools I noticed a woman and two small children scooping up their hands to drink. I knew what such foul water would do to these innocents and in the cold downpour recited Auden’s “Epitaph on a Tyrant” as a kind of quiet, unintelligible blessing:
Perfection, of a kind, was what he was after,
And the poetry he invented was easy to understand;
He knew human folly like the back of his hand,
And was greatly interested in armies and fleets;
When he laughed, respectable senators burst with laughter,
And when he cried the little children died in the streets.7
As the days wore on, sick, with little to eat, constantly under fire (at one point for sixteen hours), I began to fully appreciate the misery, pathos, and courage of professional soldiership.
One night, sheltering from rebel snipers behind an armored personnel carrier, some of my guards and I shared one can of peas and a jar of peach jam. Each of us got a few peas dropped into our dirt-caked palms and one plastic spoonful of jam. It was all any of us ate that day.
All great works of art find their full force in those moments when the conventions of the world are stripped away and confront our weakness, vulnerability, and mortality. For learning, in the end, meant little to writers like Shakespeare unless it translated into human experience.
“As long as reading is for us the instigator whose magic keys have opened the door to those dwelling-places deep within us that we would not have known how to enter, its role in our lives is salutary,” Proust wrote. “It becomes dangerous, on the other hand, when, instead of awakening us to the personal life of the mind, reading tends to take its place.”8
But when we write about warfare the prurient fascination usually rises up to defeat the message. The successful anti-war novels and films are those, like Elsa Morante’s, that eschew battle scenes and focus on the heartbreak of violence and slaughter. It no doubt helped that Elsa Morante was a woman, less able to identify with and be seduced by war and the allure of violence. But in most wars women, if not engaged in the fighting, stand on the sidelines to cheer their men onward. Few are immune.
One of the most widely read works of Holocaust literature in Israel is not the quiet, meditative reflections of writers such as Primo Levi, who struggled to understand the capacity for evil in all of us, but Ka’Tzetnik’s six autobiographic volumes, published in the 1950s. What troubles the Israeli historian Omer Bartov is that what “makes them so gripping: namely, their obsession with violence and perversity.”9
The main character of Ka’Tzetnik’s sextet, House of Dolls, is a young woman who is made into a prostitute for German soldiers.10 The books were reissued in 1994 and handed out by the Israeli Ministry of Education as recommended reading on the Holocaust in high schools.
“Nothing could be a greater taboo than deriving sexual pleasure from the fact that the central sites for these actions were the concentration camps,” Bartov writes. “Nothing could be a greater taboo than deriving sexual pleasure from pornography in the context of the Holocaust; hence nothing could be as exciting. That Israeli youth learned about sex and perversity, and derived sexual gratification, from books describing the manner in which Nazis tortured Jews, is all the more disturbing, considering that we are speaking about a society whose population consisted of a large proportion of Holocaust survivors and their offspring.”11
The effects on society can only be guessed, he argues, but there is little doubt that those subsequent generations “have not been wholly liberated from this pernicious trap, whereby they must have more of the violent and ruthless attributes associated with the perpetrators so as not to become their victims (whom on some level of consciousness they are still defending).”12
The conflict between the Israelis and the Palestinians has left each side embracing death. They each believe that they are the only real victims. There is a celebration of suicidal martyrdom and justification of the tit-for-tat killing of noncombatants.
On a recent trip to the region, I visited the Khan Younis refugee camp in the Gaza Strip. As the searing afternoon heat and swirling eddies of dust enveloped the camp, I sought cover, slumping under the shade of a palm-roofed hut on the edge of the dunes. I was momentarily defeated by the grit that covered my face and hair, the jostling crowds, the stench of the open sewers and rotting garbage.
Barefoot boys, clutching ragged soccer balls and kites made out of scraps of paper, squatted a few feet away under scrub trees. Men, in flowing white or gray galabias—homespun robes—smoked cigarettes outside their doorways. They fingered prayer beads and spoke in hushed tones as they boiled tea or coffee on sooty coals in small iron braziers in the shade of the eaves. Two emaciated donkeys, their ribs outlined on their flanks, were tethered to wooden carts with rubber wheels.
It was still. The camp waited, as if holding its breath. And then, out of the dry furnace air a disembodied voice crackled over a loudspeaker from the Israeli side of the camp’s perimeter fence.
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��Come on, dogs,” the voice boomed in Arabic. “Where are all the dogs of Khan Younis? Come! Come!”
I stood up and walked outside the hut. The invective spewed out in a bitter torrent. “Son of a bitch!” “Son of a whore!” “Your mother’s cunt!”
The boys darted in small packs up the sloping dunes to the electric fence that separated the camp from the Jewish settlement abutting it. They lobbed rocks towards a jeep, mounted with a loudspeaker and protected by bulletproof armor plates and metal grating, that sat parked on the top of a hill known as Gani Tal. The soldier inside the jeep ridiculed and derided them. Three ambulances—which had pulled up in anticipation of what was to come—lined the road below the dunes.
There was the boom of a percussion grenade. The boys, most no more than ten or eleven years old, scattered, running clumsily through the heavy sand. They descended out of sight behind the dune in front of me. There were no sounds of gunfire. The soldiers shot with silencers. The bullets from M–16 rifles, unseen by me, tumbled end-over-end through their slight bodies. I would see the destruction, the way their stomachs were ripped out, the gaping holes in their limbs and torsos, later in the hospital.
I had seen children shot in other conflicts I have covered—death squads gunned them down in El Salvador and Guatemala, mothers with infants were lined up and massacred in Algeria, and Serb snipers put children in their sights and watched them crumple onto the pavement in Sarajevo—but I had never watched soldiers entice children like mice into a trap and murder them for sport.
All wars feed off martyrs, the mention of the dead instantly shutting down all arguments for compromise or tolerance for the other. It is the dead who rule. They speak from beyond the grave urging a nation onward to revenge.
Murad Abdel Rahman, thirty-seven, stared vacantly in front of him, mechanically standing up from one in a long line of purple plastic chairs placed in the street to shake the hands of mourners who greeted him. Posters of his dead eleven-year-old son Ali Murad adorned the walls. Black flags of mourning, green banners with Koranic verses, and signs from Palestinian factions surrounded the white canopy that had been spread out over the rutted, dirt street.
Men, seated in the rows, inclined their heads together to talk. A truck, manned by militants, sat parked. The bearded Islamists in white robes waited to turn the funeral into a piece of propaganda, with the boy’s body as a prop.
The father said he had had no part in the decorations, which included posters of Saddam Hussein. He seemed indifferent to the elaborate display. He spoke slowly, his puffy eyes and uncomprehending gaze giving the lie to the rhetoric of sacrifice and glory that the militants would have the world believe marks such occasions.
“This is what I worked so hard to prevent,” he said, his voice hoarse and low. “I took Ali with me every day to my restaurant at 6:00 in the morning on al-Bahar Street. I made him promise he would not go to the dunes to throw rocks. Yesterday he asked to go home at 3:00. He said he had to study for the makeup sessions they are holding for all the school closings this year. A half-hour after he left, people came running to tell me he was shot in the leg. I ran through the streets to the hospital. They would not let me in. They said he would be discharged soon. They told me he was OK. I forced my way inside and saw him lying in the corridor dead with a bullet hole in his heart. I fainted.”
Several small boys stood glumly at the edge of the tent. They said they had called to Ali as he walked home to join them on the dunes.
“We all threw rocks,” said ten-year-old Ahmed Moharb. “Over the loudspeaker the soldier told us to come to the fence to get chocolate and money. Then they cursed us. Then they fired a grenade. We started to run. They shot Ali in the back. I won’t go again. I am afraid.”
On the Sunday afternoon I witnessed, the Israelis shot four boys or young men, one of whom would die from his wounds the next day.
The residents in the camp, who had time to study the taunting, insisted that the Arabic accent over the loudspeakers was Lebanese. They believed that mercenaries from the South Lebanese Army, once a Christian proxy army for Israel and long a bitter foe of the Palestinians, had been integrated into the Israeli force. The word in Palestinian Arabic for “shoot”—ahousak—was not used over the loudspeakers; in its place I heard the Lebanese word in Arabic—atoohak. And the camp residents said they heard Lebanese music coming from the guard posts.
Ali’s small body was loaded onto the back of a truck. A cadre of young men, some bearded and in robes, others dressed in black and wearing wraparound sunglasses, marched with automatic weapons pointed in the air in three rows behind the bier. They fired rounds in the air. The crowd of several hundred, egged on by the speakers mounted on the truck, chanted Islamic and anti-Israeli slogans.
“Mothers of Jews!” they shouted. “We will make you weep like Palestinian mothers.”
The funerals had added another dimension to the religious life of the camp, one that increased the reach of the Islamic militants. The truck, with a generator in the back and stacks of huge loudspeakers on the cab, lumbered ahead of the procession. It blasted out verses from the Koran, calls to die, and promises of glory for martyrs. Swarms of young boys ran along behind. The crowd passed the graphic murals and graffiti on the walls. One showed an Israeli bus, marked by a Star of David, on fire and smashed from an explosion. “Don’t be merciful to those inside” read the slogan underneath. “Blow it up! Hit it!” It was signed “Hamas.”
There was a frightening symbiotic relationship between the Israeli soldiers taunting children on the dunes and the Islamic militants who promoted martyrdom. It spun Gaza into an ever faster and more passionate dance with death.
Neamon Mohammed Faid, twenty, pulled up his shirt when I entered his hospital room in Nasser Hospital to reveal a flesh-colored bandage wrapped mummy-like around his torso. He had been shot below the heart. The bullet had spun out of his body in his lower back. Part of his kidney had been removed, along with much of his stomach and his spleen. His father and mother hovered over him.
“Yes, it was on the dunes,” he said wearily. “The Jews were saying, ‘Your mother is a bitch! Fuck your mother!’ And then they would say, ‘Come! Come!’”
He was with four others pitching stones at the jeep when the soldiers opened fire. He had been told moments before by the Palestinian police, who watched the daily shootings with resignation, to leave.
In Khan Younis’s second hospital, al-Amal, thirteen-year-old Fahdi Abu Ammouna lay on a bed, his feet propped up on a pillow. Patches of dried blood covered the sheets. Late in the afternoon he had been throwing rocks at the jeeps. He said some of the rocks hit the army jeep, a claim I doubted.
“The soldier said over the loudspeaker that those who wanted to live should run,” he said, “and those who wanted to die should stay. Then they swore at us. They said everyone who lives in Khan Younis is a dog. I started to run. I was shot. I never heard any shots. The bullet went through both of my legs. I crawled to the ambulance. It was the first time I went.”
His mother, seated next to him and wearing a black headscarf, slowly shook her head.
“He goes every day,” she said softly. “I sent my older son to bring him home. And he was not home five minutes before he went back. I tell the boys it is useless, throwing stones and becoming a martyr will not make the Israelis leave. My sister has lost a son. My brother has lost a son. One of my uncles was killed and a cousin is dead. I tell them to look at the history of our struggle. All these deaths achieve nothing.”
She began to talk about the first uprising, or intifada, that had led to the Oslo peace agreement. Her husband, Samir, who stood in a blue shirt, white pants, and sandals at the end of the bed, was at the time a prisoner in Israel. One morning Israeli soldiers burst into her two-room house in the refugee camp while she was baking bread. Fahdi was six months old. They turned the place upside down and threw Fahdi on the stove. He was severely burned. As she spoke she gently placed her fingers on her son’s small arm, hooked up
to an intravenous tube.
“The children are fed this hatred for the Jews from the day they are born,” she said. “All they hear is that we have to get rid of the Jewish enemy. The call to fight is pumped out over the radio and the television. The trucks go through the streets of the camp praising the new martyrs and calling for more. The posters of the martyrs are everywhere. And the kids see their fathers, helpless against the Israelis, out of work, and admire the militants with guns. They want to fight.”
The violent breakup of Yugoslavia, which was preceded by economic collapse, began in 1991. It was the same year that the government decided to permit hard-core sex films to be broadcast on public stations and that the first locally made pornographic film was produced. While the old Communist Yugoslavia did not censor love scenes in its state-run film industry, it condemned pornography as the exploitation of women and banned its production. The first graphic pictures of mutilated and dead from the war, along with the racial diatribes against Muslims and Croats, hit the airwaves at the same time Yugoslavs were allowed to watch porno films. The war was, like the sex films, about the lifting of taboos, about new forms of entertainment to mask the economic and political collapse of Yugoslavia. War and sex were the stimulants to divert a society that was collapsing.
The world, as it is in war, had been turned upside down. Those who had worked hard all their lives, put their meager savings into banks, and struggled to live on pensions or salaries, lost everything. The unscrupulous, who had massive debts, never had to repay them, lived off the black market or crime, used force to get what they wanted, and became fabulously rich and powerful. The moral universe disintegrated. There was a new code.
