Towards dissipating the fog of war

Following on from my previous post – and my work on the gas attacks on Douma in April 2018 (see here) – I’ve been reading a detailed analysis by James Harkin over at the Intercept, ‘What Happened in Douma? Searching for Facts in the Fog of Syria’s Propaganda War.’

James emphasises the multiple versions of the Douma attack that were produced (and remain in circulation) and the wider implications of this studied polyvocality:

At least one chemical attack did take place in Douma on April 7 [2018], and people died as a result. There could have been no other culprit but a Syrian army helicopter. But the way it happened bears little resemblance to what was broadcast to the world. From the start, the evidence presented by rebel media activists was fraught and confusing. That’s hardly surprising, because some of those behind it — including some who produced immediate and detailed reports — weren’t actually there. Into the gaps of that initial propaganda barrage seeped skepticism, which morphed into confusion and outright conspiracy-theorizing. State actors, Russian propagandists, and international observers joined the fray, cherry-picking details to illustrate the story they wanted told. Added to the fog of war, in other words, was a fractious new layer of electronic propaganda that turned every tweet or screengrab into a potential weapon in the hands of one of the belligerents.

Beyond the war in Syria, the cloud of misinformation that enveloped the attack in Douma stands as a cautionary tale. In the era of “fake news,” it is a case study in the choreography of our new propaganda wars. With the mainstream media in wholesale retreat — and, in the case of Syria, credibly threatened with death from many sides — new information actors have stepped into the breach. Reading the runes of their imagery is an exciting reporting tool. But their photos, video, and social media posts also offers a vanishingly narrow, excoriatingly subjective view of how conflicts unfold. As a result, such artifacts have become light weapons in an information war that easily becomes an end in itself.

He then provides an intricate choreography of his own visit to Douma on 9 July 2018, three days after the Organisation for the Prohibition of Chemical Weapons (OPCW) published its interim report on the attack (see also here).

James was accompanied by officials from the Syrian Information Ministry – and he’s clearly aware of the limitations this imposed on what he saw and what he heard from those who remained in Douma after the forced evacuations – and interlaces his observations and interviews with the digital evidence examined by Forensic Architecture and bellingcat that I discussed in my original essay.

It’s an unsettling analysis, though I think it makes remarkably little (much too little) of two issues.  First, the pre-existing pattern of chemical attacks in Syria in general and East Ghouta in particular (see, for example, here):

And second, the deliberate disinformation campaigns launched by Russia and Syria, revolving around multiple and demonstrably false narratives of ‘staging’ (again, the details are in my original essay here) and their circulation by witting or unwitting commentator-journalists.  This matters because (as is the case with other, ongoing investigations that have exposed systematic falsehoods on the grand, one might say presidential scale) the core question is surely: why lie if you have nothing to hide?

For all that, James’s investigation adds significant layers to our understanding of what happened on that awful April night.

First, like several analysts, James is puzzled by the location of the gas canisters shown on videos after the attack, and his interview with a former official with the Organisation for the Prohibition of Chemical Weapons (OPCW) is highly suggestive:

[S]uspicions that the canisters had been moved didn’t lead the former OPCW official to conclude that there hadn’t been a chemical attack by Syrian military aircraft. In fact, given the dozens dead, which didn’t fit with the usual toll of injuries from breathing difficulties and vomiting that result from a Syrian chlorine bomb, and that the victims had apparently dropped unconscious on the spot, he thought it possible that the Syrian air force had used another more murderous poison, one that hadn’t been captured in the OPCW report. But for camerapeople desperate to show they had the goods and get the world on their side, he guessed, those videos of gas canisters and outsized gas masks made “compelling images.” The temptation, he said, is to “bring your own munition in.”

He’d seen such staging himself, the former OPCW official confided. In an infamous attack on an aid convoy on the outskirts of Aleppo in September 2016, which killed 14 civilians, he concluded that pieces of alleged photographic evidence had very likely been introduced or faked. In addition, he maintained, “some opposition witnesses had clearly been coached.” Ultimately, it didn’t matter, the official said; six months later the United Nations had rightly declared the Syrian government responsible. It was just “media ops,” he said; the activists had simply been concerned to get their narrative out as quickly and forcefully as they could.

Second, James contacts Theodore Postol – who, as I noted in my own essay, had cast doubt on reports of earlier chemical attacks on East Ghouta – who provides a plausible counter-narrative to claims that the attack was somehow staged:

When I showed videos of the canisters to Theodore Postol in Boston, he was immediately certain that both had been launched from the sky by the Syrian military and that any “brouhaha” from the Russians to the contrary could be safely ignored…

[He] concurred with the analysis of internet investigators like Eliot Higgins [at bellingcat], with whom he often ferociously disagrees. The canister, he reckoned, would have weighed around 250 pounds and carried about 120 kilos of chorine. But it landed in an entirely unexpected way. Since the concrete-and-steel-mesh roof wasn’t very strong, the bomb punched a hole in the ceiling. The effect was as if the nose of the canister had been deliberately rammed into the external wall, so as to point gas directly into the room below, creating a gas chamber. That room would have filled with chlorine in one or two minutes. Drawing on Forensic Architecture’s modeling of the building onto which it fell, Postol estimated that the chlorine gas would have poured out into the upper floor at a magnitude several hundred times higher than a lethal dose, its density much greater because the release occurred in an enclosed space. As it made its way down into the two floors below, its density would have decreased, but still would have been much more than enough for a lethal dose.

When it filled the building, the chlorine would have spilled out via open windows and doors and then drifted along the street, like a thick fog, at much lower concentrations. As it sank through the building, the residents hunkered down in the basement would have smelled it too. Many likely ran headfirst onto the street, only to be confronted by a chlorine gas cloud forming all around them. Instinct and training likely kicked in; since chlorine is thicker than air, the instructions they’d been given would have been to head for the roof. Under most circumstances, this would have been excellent advice, like the injunction to workers at the World Trade Center on 9/11 to stay put at their desks, but in this case, it failed the residents of Douma. As they ran back upward through the building, they’d have been rendered unconscious very quickly and dead within minutes. Delivered at that kind of dosage — thousands of milligrams per cubic meter — chlorine could easily have caused the frothing at the mouth, skin burns, and damaged corneas observed by medical workers, as well as the horrible smell and breathing difficulties of which residents complained. It also makes sense of what the motorbike rider had told me: that the whole street had been affected by the foul odor. To panic and terrorize the population was, after all, what this was for.

The murderous result, concluded Postol, was “a very peculiar set of circumstances” and a terrible twist of fate. If the building had had been larger with a firmer roof, the balcony canister would probably not have fallen through; even if it had broken open and begun dispersing its payload, the chlorine would have wafted off into the open air and likely not injured anyone. If the roof had been even weaker and the canister had fallen right through onto the third floor, its valve might not have opened at all, like the one on the bed. But because of the way the canister punctured the concrete, its valve snapped so as to spew the contents directly into the enclosed space below. A lot of stars would have had to align for something like this to happen, just as the former OPCW inspector had said. But in this case, they did.

And James ends with a sobering counter-factual.  Throughout my analysis of siege warfare in Syria, I have criticised the selectivity of public concern (where there has been any at all), and in particular the outrage over chemical weapons compared with the insouciant disregard for other, no less murderous forms of military and paramilitary violence.  (I admit this has become an obsession: hence my dismay at the political and critical energy directed against drone strikes in the world’s borderlands to the exclusion of other forms of aerial violence that have killed and maimed many, many more people).

If a 500-pound bomb had collided with the roof of that apartment block near al-Shuhada Square instead of a chlorine canister, it would have punched clean through and landed slap on one of the higher floors. There would have been a tiny delay, only a fraction of a second, while the fuse sensed that it had reached its destination, after which the building would have blown apart and its entire weight fallen downward onto the basement. Everyone hiding there would likely have been buried alive.

Whose voices would have been raised against that?

Borderization and bombs

Just as I started to think about the Annual Lecture I have to give at the Kent Interdisciplinary Centre for Spatial Studies (KISS) next month, on the spaces of modern war, I stumbled across a splendidly angry and wonderfully perceptive new essay from Achille Mbembe on ‘Deglobalization‘ at Esprit (via Eurozine), 18 February 2019:

The spare abstract doesn’t begin to do it justice:

Digital computation is engendering a new common world and new configurations of reality and power. But this ubiquitous, instantaneous world is confronted by the old world of bodies and distances. Technology is mobilized in order to create an omnipresent border that sequesters those with rights from those without them.

The essay opens with some characteristically perceptive insights into digital computation (which Achille understands in three distinct but related ways) and its world-creating and world-dividing capacities, but given my KISS Lecture, I was much taken with this passage describing what Achille calls ‘borderization‘:

What is borderization if not the process by which world powers permanently transform certain spaces into places that are impassable to certain classes of people? What is borderization if not the deliberate multiplication of spaces of loss and grief, where so many people, deemed undesirable, see their lives shatter into pieces?

What is it, if not a way to wage war against enemies whose living environments and chances of survival have already been devastated? The use of uranium armour-piercing ammunition and prohibited weapons like white phosphorus; the high-altitude bombardment of basic infrastructure; the cocktail of carcinogenic and radioactive chemical products deposited in the soil and filling the air; the toxic dust raised by the ruins of obliterated towns; the pollution emitted by hydrocarbon fires?

And what about the bombs? Is there any type of bomb that has not been dropped on civilian populations since the last quarter of the twentieth century? Classic dumb bombs repurposed with tail-mounted inertial measurement units; cruise missiles with infrared seekers; microwave bombs designed to paralyze the enemy’s electronic nerve centres; other microwave bombs that do not kill but burn skin; bombs that detonate in cities releasing energy beams like bolts of lightning; thermobaric bombs that unleash walls of fire, suck the oxygen out of more or less confined spaces, send out deadly shockwaves and suffocate anything that breathes; cluster bombs that explode above the ground and scatter small shells, designed to detonate on contact, indiscriminately over a wide area, with devastating consequences for civilian populations; all sorts of bomb, a reductio ad absurdum demonstration of unprecedented destructive power – in short, ecocide.

Under these circumstances, how can we be surprised when those who can, those who have survived living hell, try to escape and seek refuge in any and every corner of Earth where they might be able to live safely?

This form of calculated, programmed war, this war of stupefaction with its new methods, is a war against the very ideas of mobility, circulation and speed, despite the fact that we live in an age of velocity, acceleration and ever more abstraction, ever more algorithms.

Its targets, moreover, are not singular bodies; they are entire human masses who are dismissed as contemptible and superfluous, but whose organs must each suffer their own specific form of incapacitation, with consequences that last for generations – eyes, nose, mouth, ears, tongue, skin, bones, lungs, gut, blood, hands, legs, all the cripples, paralytics, survivors, all the pulmonary diseases like pneumoconiosis, all the traces of uranium found in hair, the thousands of cancers, miscarriages, birth defects, congenital deformities, wrecked thoraxes, nervous system disorders – utter devastation.

All these things, it bears repeating, are connected to contemporary practices of borderization being carried out remotely, far away from us, in the name of our freedom and security. This conflict against specific bodies of abjection, mounds of human flesh, unfolds on a planetary scale. It is poised to become the defining conflict of our time.

Achille then connects this to Grégoire Chamayou‘s arguments about ‘manhunts’ (see my discussion of ‘the individuation of warfare’ here – though, like Achille, I’d now insist that ‘individuation’ is only one modality of later modern war and that, as I’ve suggested here, aerial violence and siege warfare both continue to target ‘the social’, those ‘entire human masses’):

This conflict often precedes, accompanies or supplements the other conflict being waged in our midst or at our doors: the hunt for bodies that have been foolish enough to move (movement being the essential property of the human body); bodies judged to have forced their way into places and spaces where they have no business being, places they clog up by simply existing, and from which they must be expelled.

As the philosopher Elsa Dorlin remarks, this form of violence is directed towards prey. It resembles the great hunts of the past – tracking and pursuing, laying traps and beating, and finally surrounding, capturing or slaughtering the quarry with the help of pack hounds and bloodhounds. It fits into a long history of manhunts. Grégoire Chamayou studies their various manifestations in Manhunts: A Philosophical History. They always involve the same sort of quarry – slaves, aborigines, dark skins, Jews, the stateless, the poor and, closer to home, the undocumented. They target animate, moving bodies that, marked out and ostracized, are seen as entirely different from our own bodies despite being endowed with attractive force, intensity, the capacity to move and flee. These hunts are taking place at a time when technologies of acceleration are proliferating endlessly and creating a segmented, multi-speed planet.

And finally this:

What is the deadliest destination for migrants in an increasingly balkanized and isolated world? Europe. Where lie the most skeletons at sea, where is the biggest marine graveyard at the beginning of this century? Europe. Where are the largest number of territorial and international waters, sounds, islands, straits, enclaves, canals, rivers, ports and airports transformed into technological iron curtains? Europe. And to crown it all, in this era of permanent escalation, the camps. The return of camps. A Europe of camps. Samos, Chios, Lesbos, Idomeni, Lampedusa, Ventimiglia, Sicily, Subotica – a garland of camps…. [I’ve taken the map below from ‘Camps in Europe’ here].

It bears repeating that this war (which takes the form of hunting, capturing, rounding up, sorting, separating and deporting) has one aim. It is not about cutting Europe off from the world or turning it into an impenetrable fortress. It is about arrogating to Europeans alone the rights of possession of and free movement around a planet that rightfully belongs to all of us.

I’m not sure about all of this, not least because that precious right of ‘free movement’ within Europe is precisely what is being called into question by the resurgent right across Europe.  But there is much to think about here, and I urge you to read the whole, brilliant essay.

The Violence of Populism and Precarity

The LA Review of Books has an interesting interview (conducted by Brad Evans) with Mark Duffield here.  I’m not sure the posted title (‘The Death of Humanitarianism’) captures the range and force of Mark’s critique – it’s a long way from Didier Fassin, for example, whose work I also admire – but see for yourself:

Late liberalism’s turn to catastrophism is a response to global recalcitrance. A quarter-century ago, an emergent liberal interventionism boasted that the age of absolute sovereignty was over. As a result of pushback, however, such exceptionalism has evaporated. Coupled with the downturn, liberalism seems but one among many competing powers and truths. Greeted with alarm in the West and dismissed as so much backward or populist reaction, we have to be more open to the run of the present.

If the computational turn has allowed a post-humanist vision of a world that is smaller than the sum of its parts to consolidate, then late liberalism has authored a realist ontopolitics of accepting this world as it is — rather than worrying how it ought to be. It is a connected world of disruptive logistics, mobility differentials, data asymmetries, vast inequalities, and remote violence: a world of precarity.

Populism is seemingly an inevitable response to an unwanted future through the reassertion of autonomy. As a political model, it is instructive. Resistance requires the active recreation of autonomy. During the 1960s, large areas of social, economic, and cultural life still lay outside capitalism. The university campus, the shop floor, and the “Third World” as it was termed, already existed as areas of effective autonomy. For the New Left, this made them potential sites for liberation and revolution. In a connected world, such nurturing autonomy no longer exists.

Political pushback involves the recreation of autonomy via the repoliticization of ground and place through their imbrications with history, culture, and the life that should be lived. It is a resistance that seeks to renegotiate its position and reconnect with the world anew. And so the question we confront is: Can we reassert a progressive autonomy, or at least a humanitarian autonomy based on a resistance to the dystopia of permanent emergency?

When post-humanism holds that design has supplanted revolution, perhaps it’s time to imbue a new humanitarian ethic based on resisting design. A resistance that privileges more the sentiments of spontaneity, circulation, and necessary difference. We cannot imagine the yet to be. We can, however, encourage its arrival by resisting the negative loss and abjection of precarity through a politics of humanitarian critique.

The interview coincides with the publication of Mark’s new book, Post-humanitarianism: governing precarity in the digital world (Polity, December 2018):

The world has entered an unprecedented period of uncertainty and political instability. Faced with the challenge of knowing and acting within such a world, the spread of computers and connectivity, and the arrival of new digital sense-making tools, are widely celebrated as helpful. But is this really the case, or have we lost more than gained in the digital revolution?

In Post-Humanitarianism, renowned scholar of development, security and global governance Mark Duffield offers an alternative interpretation. He contends that connectivity embodies new forms of behavioural incorporation, cognitive subordination and automated management that are themselves inseparable from the emergence of precarity as a global phenomenon. Rather than protect against disasters, we are encouraged to accept them as necessary for strengthening resilience. At a time of permanent emergency, humanitarian disasters function as sites for trialling and anticipating the modes of social automation and remote management necessary to govern the precarity that increasingly embraces us all.

Post-Humanitarianism critically explores how increasing connectivity is inseparable from growing societal polarization, anger and political push-back. It will be essential reading for students of international and social critique, together with anyone concerned about our deepening alienation from the world.

Here is the list of contents:

Chapter One: Introduction – Questioning Connectivity
Chapter Two: Against Hierarchy
Chapter Three: Entropic Barbarism
Chapter Four: Being There
Chapter Five: Fantastic Invasion
Chapter Six: Livelihood Regime
Chapter Seven: Instilling Remoteness
Chapter Eight: Edge of Catastrophe
Chapter Nine: Connecting Precarity
Chapter Ten: Post-Humanitarianism
Chapter Eleven: Living Wild
Chapter Twelve: Conclusion – Automating Precarity

Trauma Geographies online

My Antipode Lecture on Trauma Geographies is now available online via YouTube.

(If you wonder why I’m hunched over my laptop, the microphone was fixed to the podium….).  Since I’m now turning this into an essay, I’d welcome any questions, comments or suggestions.

You can find more details  including open access to a series of related articles – at the Antipode Foundation website here.

Trauma geographies, woundscapes and the clinic

I returned from the RGS/IBG Conference in Cardiff to the start of term (which explains and I hope excuses my silence: I’ve updated my two course outlines for this term, and you can find them under the TEACHING Tab if you are interested; if you have any comments or suggestions I’d be happy to have them).

My next order of business is to turn my Antipode Lecture on “Trauma Geographies” into a text (the video will be online soon, I hope); I’ve already started on the translation, helped by questions and feedback from the presentation, and I’ll post the draft when it’s ready.

The argument moves from medical care and casualty evacuation in Belgium and France, 1914-1918 through Afghanistan 2001-2018 to Syria 2011-2018, and in each case I address both combatants and civilians.  Much of this trades on (and develops) posts that will be familiar to regular readers – and if you’re not the GUIDE tab ought to help direct you to the most relevant ones – but I’ve also returned to my ideas about corpography and used them to flesh out (sic) the concept of a ‘woundscape‘.  I decided to that because one of the themes of the conference was landscape, and the idea of a woundscape seemed to take that debate in a fruitful new direction.  I first encountered it in Jennifer Terry‘s brilliant Attachments to War, and she in turn found it in the work of Gregory Whitehead (particularly Display Wounds).

I’m drawn to the way in which both authors/performers try to coax wounds to speak, to read their violent ruptures of the body, and to transcend the typically narrowly bio-medical discourse that frames them.  At the same time, I don’t want to ignore that scientific framing, not least because it is profoundly performative and has such vital consequences (both physical and affective), so in my rendering a ‘woundscape’ is constituted through the explosive intersection of the military gaze (‘the target’) and the medical gaze (the injured body) but immediately spirals beyond those visual registers – and indeed beyond visuality – to include a range of other senses and sensibilities. A woundscape thus includes the bio-physical, cognitive and affective landscapes in which casualties are created, moved and treated.  The affective envelope that surrounds and invades the injured body is a constant concern; this extends beyond the casualty to a host of other actors – as Omar Dewachi shrewdly observes, when wounds travel they ‘enter new social worlds and multiple histories of violence’ – but I I focus on physical injury (rather than PTSD) because so many accounts of later modern war have represented it as what James Der Derian dubbed ‘virtuous’ war whose seeming remoteness is rendered as at once increasingly virtual, fought on and through screens and algorithms, and at the limit radically, absurdly disembodied. Against this, I’m trying to respond to John Keegan’s dismayed observation that the wounded – he included the dead too – ‘apparently dematerialize as soon as they are struck down…’

So here are the slides from my presentation that summarise my interim propositions about woundscapes, drawn from the three case studies; I’ll be revising and elaborating them as I proceed, but I hope this might start a conversation:

Finally, Omar’s wonderful essay that I cited earlier appeared in MATMedicine, Anthropology, Theory – and I would be remiss not to draw attention to its most recent issue.  The editorial on ‘Clinic and Crisis‘ by Eileen Moyer and Vinh-Kim Nguyen sends me back to the other essay I’m currently trying to finish, on “The Death of the Clinic“, which plainly intersects with ‘Trauma Geographies’:

A common thread runs through the articles of this issue of MAT: the conjoining of clinic and crisis. Here we refer, in the manner of Foucault (1963) to the clinic as both an epistemology (a way of knowing) as well as a material space where the ill seek care. Crises are moments of rupture, where the surface of everyday life splinters to reveal what lies underneath and new dangers can appear; they are also turning points where futures can be grasped and foretold. Moments of social crisis manifest in bodies, and therefore in the clinic. Das’s notion of ‘critical events’, as discussed in Affliction: Health, Disease, and Poverty and also taken up in MAT’s September 2017 issue, furnishes perhaps the most thorough consideration of crisis. As she and others have pointed out, crisis is an everyday reality for many who live in conditions of precarity and existential instability. More generally, the current geopolitical climate and the growing urgency of climate change contribute to the sense of crisis. The clinic is symptomatic of crisis, a place where a state of emergency becomes finally visible.

More soon – and I haven’t forgotten that I need to return to my series of posts on Ghouta and, in particular, to address the issue of medical care and casualty evacuation (or lack of it) there too.

Death machines

New from Elke Schwarz, Death machines: the ethics of violent technologies (Manchester UP):

As innovations in military technologies race toward ever-greater levels of automation and autonomy, debates over the ethics of violent technologies tread water. Death Machines reframes these debates, arguing that the way we conceive of the ethics of contemporary warfare is itself imbued with a set of bio-technological rationalities that work as limits. The task for critical thought must therefore be to unpack, engage, and challenge these limits. Drawing on the work of Hannah Arendt, the book offers a close reading of the technology-biopolitics-complex that informs and produces contemporary subjectivities, highlighting the perilous implications this has for how we think about the ethics of political violence, both now and in the future.

Contents:

Introduction: The conditioned human
1. Biopolitics and the technological subject
2. Biopolitical technologies in Arendt and Foucault
3. Anti-political (post)modernity
4. Procedural violence
5. Ethics as technics
6. All hail our robot overlords
7. Prescription drones
Conclusion: For an ethics beyond technics

Deathscapes: mapping race and violence in settler states

A preview of a remarkable website from the Deathscapes Project directed by Suvendrini Pererand Joseph Pugliese:

With the ultimate aim of ending deaths in custody, the Deathscapes project maps the sites and distributions of custodial deaths in locations such as police cells, prisons and immigration detention centres, working across the settler states of Australia, the US and Canada, as well as the UK/EU as historical sites of origin for these settler colonial states.

It presents new understandings of the practices and technologies, both global and domestic, that enable state violence against racialized groups in settler states. Within the violent frame of the settler colonial state, centred on Indigenous deaths as a form of ongoing clearing of the land, the deaths of other racialized bodies within the nation and at its borders–including Black, migrant and refugee deaths–reaffirm the assertion of settler sovereignty.

To focus on Indigenous deaths and other racialized deaths is not to collapse the differences between racialized groups, or to ignore the presence of other racialized populations in these states, but to address some of the shared strategies, policies, practices and rationales of state violence deployed in the management of these separate categories.

We situate deaths in custody within the shared contexts and interrelated practices of the settler state as they are embedded within contemporary global structures. By working across the major Anglophone settler states, as well as the United Kingdom and European Union, the project seeks to move away from the nation as the primary analytical unit to consider forms of governance and social relations that are transnationally linked.

The project adopts a transnational and cross-disciplinary approach to racialized state violence, mapping racialized deaths in custody in all their visual, analytical and geographical dimensions.

Deathscapes seeks to ‘humanise what has been dehumanised’ by incorporating the aesthetic as part of the infrastructure of the site. The artworks on the site offer testimony of what otherwise would remain unsaid and unrepresented; they offer graphic examples of acts of protest and resistance; they instantiate agency in contexts in which it is often so brutally denied; they amplify, through their visual languages, the key analytical and political concerns articulated in the various case studies of racialised deaths. More on the aesthetics of the site can be accessed here. Notes on teaching with the Deathscapes site can be accessed here.

And you can follow the project on twitter here.