The slow violence of bombing

When I spoke at the symposium on ‘The Intimacies of Remote Warfare’ in Utrecht before Christmas, one of my central arguments was about the slow violence of bombing.  The term is, of course, Rob Nixon‘s, but I borrowed it to emphasise that the violence of sudden death from the air – whether in the air raids of the First and Second World Wars or the drone strikes of the early twenty-first century – neither begins nor ends with the explosion of bombs and missiles.

Paul Saint-Amour speaks of ‘traumatic earliness’: that dreadful sense of deadly anticipation.  The sense of not only preparation – communal and individual – but also of an involuntary tensing.  I described this for the First and Second World Wars in ‘Modern Wars and Dead Cities’, which you can download from the TEACHING tab, but here is A.L. Kennedy who captures it as well as anyone:

Add to that the blackouts, the new landscape of civil defence with its sandbags and shelters, the new choreography of movement through the war-time city, the air-raid sirens and the probing arcs of the searchlights.

Perhaps this seems remote, but it shouldn’t.  Modern technology can radically heighten that sense of foreboding: calibrate it, give it even sharper definition.  Here is Salam Pax, counting down the hours to US air strikes on Baghdad:

Fast forward to drone strikes.  The sense of dread visited on innocents by multiple US drone programmes is readily overlooked in the emphasis on ‘targeted killing’, on what the US Air Force once called its ability to put ‘warheads on foreheads’, and on the individuation of this modality of later modern war.  ‘The body is the battlefield’, as Grégoire Chamayou argues.

I’ve written about all those things, but there is a powerful sense in which the battle space still exceeds the body: for in order to target the individual these programmes also target the social, as this set of slides from my Utrecht presentation tries to show:

Here too, surely, is traumatic earliness.  (I’ve discussed this in more detail in ‘Little Boys and Blue Skies’ [DOWNLOADS tab], and I’m indebted to Neal Curtis, ‘The explication of the social’, Journal of sociology 52 (3) (2016) 522-36) for helping me to think this through).

And then, after the explosion – the shocking bio-convergence that in an instant produces the horror of meatspace – the violence endures: stored in the broken buildings and in the broken bodies.  In the Second World War (again as I show in ‘Modern Wars and Dead Cities’) the landscape was made strange every morning: buildings newly demolished, people driven from their homes and their workplaces, roads blocked by hoses and ambulances, by craters and unexploded bombs, rescue workers still toiling in the rubble to remove the dead and the injured, hospitals still treating and caring for the casualties.

And the violence of a drone strike lingers too: not on the same scale, but still the destroyed houses, the burned-out cars, the graves of the dead and above all the traumatized survivors (and their rescuers), some of them forced into newly prosthetic lives (see here and here).  The explosion is instantaneous, a bolt from the blue, but the pain, the grief and the scars on the land and the body endure.

These effects have a horizon that is not contained by any carefully calculated blast radius.  The grief spirals out through extended families and communities; and – depending on the target – so too do the casualties.  As I’ve said before, power stations in Gaza or Iraq have been targeted not for any localised destructon but because without power water cannot be pumped, sewage cannot be treated, food (and medicines) stored in refrigerators deteriorates.  And hospitals have been systematically targeted in Syria to deny treatment to hundreds and thousands of sick and injured:

The work of enumerating and plotting air strikes, in the past or in the present, is immensely important.  But those columns on graphs and circles on maps should not be read as signs of an episodic or punctiform violence.

The Unconscious Life of Bombs

Last month I did a long interview with Daniel Pick for a BBC Radio 4 documentary, The Unconscious Life of Bombs.  It’s now been broadcast, and you can listen to the whole thing here.

Historian and psychoanalyst Daniel Pick of Birkbeck College, University of London tells the story of how aerial bombardment – from Zeppelins to B52s, from H-Bombs to drones – has made the unconscious mind a field of battle.

Daniel explores how, in the shadow of the First World War, Freud turned his analytical eye from desire to the ‘death drive’, and how psychoanalysts probed what might happen if another war came.

Would survivors of mass aerial bombardment hold up psychically, or would they collapse into infantile panic? Or would they become uncontrollably aggressive?

And why do humans come to be so aggressive in the first place?

When the war – and the bombers – did come to Britain, it appeared that survivors were much more stoical and defiant than had been expected.

But, as Daniel discovers, brave faces concealed a great deal of psychological damage.

With historian Lyndsey Stonebridge, he visits the Wellcome Library to see – courtesy of the Melanie Klein Trust – the case notes of the psychoanalyst Melanie Klein on her analysis of a troubled ten year old boy, ‘Richard’.

What do Klein’s notes, and Richard’s extraordinary drawings, reveal about his attitude to being bombed?

Daniel examines how, with the advent of the Cold War and the distinct possibility that bombs and missiles could destroy civilisation, technocrats trying to plan for the end of the world coped with staring into the abyss.

Finally, Daniel shows how a radical new turn in aerial bombardment opens up this field anew. Nuclear weapons can destroy the planet; but what does it do to the mind to live under the threat of ‘surgical’ attack by unmanned drones?

With: Derek Gregory, Peter Hennessy, Dagmar Herzog, Richard Overy, Lyndsey Stonebridge

Aerial violence and the death of the battlefield

UBC’s term started last week, but I was in Nijmegen so I’ve started this week.  I’ve posted the revised outlines and bibliographies for my two courses this term under the TEACHING tab.

I was primarily in Nijmegen to give a ‘Radboud Reflects’/Humboldt Lecture.  As usual, I had a wonderful time; I’ve pasted the abstract below – though this was written before I had put the presentation together, so it doesn’t incorporate the closing section at all (“Geographies of the Remote”).  It draws, in part, on my Tanner Lectures, “Reach from the sky“, but it also incorporates new material [see, for example, my reflections on the Blackout here].

You can download the slides as a pdf here: GREGORY War at a distance Aerial violence and the death of the battlefield [this version includes several slides that I subsequently cut to bring the thing within bounds], and the video version will be available online shortly.

War at a distance: aerial violence and the death of the battlefield

Christopher Nolan’s film “Dunkirk” is remarkable for many reasons, but prominent among them is the fact that, as the director himself notes, ‘we don’t see the Germans in the film… it’s approached from the mechanics of survival rather than the politics of the event.’ This raises a series of important questions, but central to any understanding of aerial violence is precisely what can be seen and what cannot be seen: what can those crouching under the bombs see of the perpetrators, and what can those carrying out the strikes see of their targets? You might think this becomes even more important when war is conducted at a distance, but the history of military violence shows that ‘distance’ is a complicated thing…

The first large-scale use of aircraft for offensive purposes (rather than surveillance) was on the Western Front during the First World War, when aircraft were used to ‘spot’ targets for artillery and eventually to conduct bombing operations on the battlefield. But more consequential was the use of aircraft and airships to conduct bombing raids far beyond the battlefield, on cities like London and Paris, because this brought civilians directly into the line of fire and in doing so started to dissolve the idea of the battlefield [what Frédéric Mégret calls ‘the deconstruction of the battlefield‘] and to assault the very concept of a civilian. The bombing offensives of the Second World War, especially in Europe and Japan, accelerated this dismal process, but they also reveal a deadly dialectic between intimacy and domesticity (the effects on everyday life on the ‘home’ front) and abstraction (the way in which targets were produced and made visible to bomber crews).e

That same dialectic reappears in today’s drone operations over Afghanistan, Iraq, Syria, Somalia, Yemen and elsewhere. But these new technologies of ‘war at a distance’ have their own history that overlaps and intersects with the story of manned flight. Indeed, the dream of ‘unmanned’ flight soared in lockstep with the dream of those extraordinary flying machines. This too goes back to the First World War, when inventors proposed ingenious aerial vehicles whose ‘bomb-dropping’ would be controlled by radio. These proved impractical until after the Second World War, when drones were used by the US to photograph and collect samples from atomic clouds in the Marshall Islands and Nevada [see here and here]. The over-arching principle was to protect American lives by keeping operators at a safe distance from their targets, and this is one of the logics animating contemporary drone strikes (‘projecting power without vulnerability’). But for this to work new technologies of target recognition as well as mission control were required; these were first developed during the Vietnam War, when the US Air Force tried to ‘wire’ the Ho Chi Minh Trail and connect its sensor systems to computers that would direct aircraft onto their targets (or, rather, target boxes).

The Pentagon looked forward to the installation of an ‘automated battlefield’ on a global scale [see my ‘Lines of Descent’, DOWNLOADS tab]. Although its plans were premature, the subsequent development of targeted killing using Predators and Reapers has since completed the dissolution of a distinctive battlefield: the United States Air Force boasts that it can put ‘warheads on foreheads’ and the US has claimed the right to pursue its targets wherever they go, so that (in Grégoire Chamayou’s words) ‘the body becomes the battlefield.’ These targeted bodies are at once abstract – reduced to digital traces, the products of a global system of intelligence, surveillance and reconnaissance – and yet at the same time, by virtue of the high-resolution full-motion video feeds used to track them, peculiarly intimate to those that kill them. Drone pilots operate their aircraft from thousands of miles away, yet they are much ‘closer’ to their targets than pilots of conventional strike aircraft: previously, the only aerial vehicles to approach this level of intimacy, and then but fleetingly, were the Zeppelins of the First World War. But this intimacy is conditional and even illusory, and case studies [see here, here and here] show that as the battlefield transforms into the multi-dimensional battlespace the very idea of the civilian [see here and here] is put at increased risk.

All of this will appear, in extended and elaborated form, in my new book, also called “Reach from the sky”.

A modern space of terror

Several years ago, while my work on the geographies and genealogies of aerial violence was in its early stages, I was in Madrid: one of my main objectives was to see Pablo Picasso‘s Guernica.

I’d written (briefly) about it in a short essay – ”In another time-zone, the bombs fall unsafely….’: Targets, civilians and late modern war’ (DOWNLOADS tab):

In 1937 Europe’s world was turned upside down. The theme of the Exposition Universelle that was due to open in Paris later that year was the celebration of modern technology, ‘Art et technique dans la vie moderne’, and Pablo Picasso had been invited to paint a mural for the Spanish Pavilion. By the spring, he was still casting around for a subject.

27 April was market day in Guernica (Gernika), and the Basque city was crowded with refugees from the Civil War and people from out of town attending the market.  Towards the end of the afternoon, the town was attacked from the air: first by a single German aircraft, then by three Italian aircraft, then by three waves of German and Italian aircraft. Later, in the early evening, the attack was resumed with astonishing ferocity by squadrons from the German Condor Legion whose high explosive and incendiary bombs set off a firestorm that destroyed three quarters of the town and left as many as 1, 600 people dead and over 800 injured. The next day a passionate eyewitness account of the devastation by journalist George Steer was published in The Times [see here for a reading of his report by his biographer Nicholas Rankin and for more contemporary imagery]. His report was syndicated around the world and set off a firestorm of its own. Franco’s immediate response was to deny that an air raid had taken place, and to blame the destruction on Republican and Anarchist forces defending the town. The commander of the Condor Legion, Wolfram von Richthofen, claimed that the raid had been directed against a military target, the bridge over the Rio Mundaca, and that its purpose was to cut off the Republican line of retreat; but his own standing orders required military targets to be attacked ‘without regard for the civilian population’, and in a secret report to Berlin he described ‘the concentrated attack on Guernica’ as ‘the greatest success’ in extinguishing resistance to the Nationalist-Fascist forces.

Picasso now had his subject:

‘It was an enormous canvas, so large that Picasso needed a ladder and brushes strapped to sticks in order to paint its heights… Working from the ladder when he needed to, and sometimes on his knees, the artist began to paint on May 11, 1937, and he did so with a hot and focused intensity that was unusually keen even for him. He was determined to transform the vacant canvas into a monumental mural that would disturb and shock its viewers, reminding them … that people similarly suffered unimaginable terror in every place and time.’

‘Guernica’ as both place and painting became a symbol of a technological sublime terrifyingly different from that anticipated by the organizers of the Exposition Universelle. It was a sort of imaginative counter-geography that wrenchingly displaced the complacent Euro-American fiction that aerial warfare was always waged in ‘their’ space and that its horrors could remain unregistered.

But, as you can see, I said remarkably little about the canvas itself.  And I confess that when I finally stood in front of it in Madrid I continued to struggle with the composition.

In a wonderful essay on ‘Picasso and Tragedy’ in this month’s London Review of Books T.J. Clark has come to my aid – not least because he flips my uncertainty about the composition into a careful consideration of its spatiality.  First, this:

What marks Guernica off from most other murals of its giant size is the fact that it registers so powerfully as a single scene. Certainly it is patched together out of fragments, episodes, spotlit silhouettes. Part of its agony is disconnectedness – the isolation that terror is meant to enforce. But this disconnectedness is drawn together into a unity: Guernica does not unwind like a scroll or fold out like a strip cartoon (for all its nods to both idioms); it is not a procession of separate icons; it is a picture – a distinct shape of space – whose coherence is felt immediately by the viewer for all its strangeness.

‘Space’ is shorthand, I recognise. In the case of Guernica, what seems to matter most is the question of where the viewer is standing in the bombed city. Are we inside some kind of room? There are certainly walls, doors, windows, a table in the half-dark, even the dim lines of a ceiling. But doesn’t the horse opposite us look to be screaming in a street or courtyard, with a woman holding a lamp pushing her head through a window – a filmy curtain billowing over her forearm – to see what the noise is outside? Can we talk of an ‘outside’ and ‘inside’ at all in Guernica? Are the two kinds of space distinct? We seem to be looking up at a room’s high corners top left and right, but also, above the woman with the lamp, at the tiles on a roof. There is a door flapping on its hinges at the picture’s extreme right edge, but does it lead the way into safety or out to the void? How near to us are the animals and women? If they are close by, as appears likely, looming over us – so many giants – does that proximity ‘put us in touch’ with them? Does proximity mean intimacy? How does the picture’s black, white and grey monochrome affect our looking? Does it put back distance – detachment – into the scene, however near and enormous individual bodies may seem? Where is the ground in Guernica? Do we have a leg (or a tiled floor) to stand on? Literally we do – the grid of tiles is one of the last things Picasso put in as the picture came to a finish. But do any of the actors in the scene look to be supported by it? Does it offer viewers a foothold in the criss-cross of limbs?

The reader will have understood that the best answer to almost all of these questions is: ‘I’m not sure.’ And spatial uncertainty is one key to the picture’s power. It is Picasso’s way of responding to the new form of war, the new shape of suffering.

 

And then this:

Guernica is a tragic scene – a downfall, a plunge into darkness – but distinctively a 20th-century one. Its subject is death from the air. ‘That death could fall from heaven on so many,’ Picasso told an interviewer later, ‘right in the middle of rushed life, has always had a great meaning for me.’ A great meaning, and a special kind of horror. The historian Marc Bloch had this to say in 1940:

The fact is that this dropping of bombs from the sky has a unique power of spreading terror … A man is always afraid of dying, but particularly so when to death is added the threat of complete physical disintegration. No doubt this is a peculiarly illogical manifestation of the instinct of self-preservation, but its roots are very deep in human nature.

Bombing of the kind experimented with in April 1937 – ‘carpet bombing’, ‘strategic bombing’ ‘total war’ – is terrifying. Because the people on the ground, cowering in their shelters, may imagine themselves suddenly gone from the world – ripped apart and scattered, vanished without trace. Because what will put an end to them so completely comes out of the blue – Picasso’s ‘from heaven’ – and has no imaginable form. Because death from now on is potentially (‘strategically’) all-engulfing: no longer a matter of individual extinctions recorded on a war memorial, but of whole cities – whole ‘worlds’, whole forms of life – snuffed out in an hour or so.

And finally this:

We could say that the nowhere-ness and isolation in Guernica are what terror – terror with von Richthofen’s technology at its disposal [he called it ‘absolutely fabulous’] – most wants to produce. It is the desired state of mind lurking behind the war-room euphemisms: ‘undermining civilian morale’, ‘destroying social cohesion’, ‘strategic bombing’, ‘putting an end to war-willingness’. But surely Guernica would not have played the role it has for the past eighty years if all it showed was absolute negativity. It is a scene, after all, not a meaningless shambles. It presents us, at the degree zero of experience, with an image of horror shared – death as a condition (a promised end, a mystery) that opens a last space for the human…

It is difficult, maybe impossible, to describe what is happening here without one’s language tipping into the falsely redemptive. Nothing that takes place in Guernica, to make my own feeling clear, strikes me as redeemed or even transfigured by the picture’s black-and-white reassembly of its parts. Fear, pain, sudden death, disorientation, screaming immediacy, disbelief, the suffering of animals – none of these realities ‘falls into place’. Judith Butler in a recent essay, looking for a basis on which a future politics might be built, asks her readers to consider the idea of a collectivity founded on weakness. ‘Vulnerability, affiliation and collective resistance’: these, she argues, are such a commonality’s building blocks. I believe that Guernica’s usefulness – its continuing life in so many different contexts – may derive from the fact that it pictures politics in much the same way.

My extended extracts don’t do justice to the richness and the subtlety – nor the passion – of the original, which is easily the best essay I’ve read all summer – and long before.

So, two resolutions: I want to go back to Madrid; and I want to say much more about Picasso’s unsettling composition and its continuing resonance in my next book, Reach from the sky: aerial violence and the everywhere war.

MOAB and the moral economy of bombing

In Reach from the Sky, my Tanner Lectures which I’m presently preparing for publication, I sketched what I called a ‘moral economy of bombing’:

It’s the last of these claims that concerns me here: bombing represented as ‘law-full’.  In the lectures I discussed the legal armature of aerial violence – referring to the combined bomber offensive against Germany in the Second World War Air Chief Marshall Arthur Harris famously insisted that ‘In this matter of the use of aircraft in war there is, it so happens, no international law at all’, a claim that was, I suppose, literally true in so far as it applied to the specific application of air power; I tried to show what has (and has not) changed since then, not least through the development of international humanitarian law and the juridification of later modern war – and the insistence that air power is an effective means of imposing a legal order on the nominally ‘lawless’ (a claim registered through colonial ‘air policing’ and continued in the US and Pakistan air strikes on the Federally Administered Tribal Areas of Pakistan: see ‘Dirty Dancing’ (DOWNLOADS tab).

In the ghastly light of the Trump administration’s decision last month to drop (for the first time in combat) what the US Air Force calls ‘the Mother Of All Bombs‘ (MOAB), the GBU-43/B,  on an IS ‘tunnel complex’ in eastern Afghanistan, Michael Weinman has written an excellent essay for Public Seminar on ‘Ordnance as ordinance‘ that elaborates the second part of my claim about bombing being ‘law-full’:

[B]oth the decision to name this weapon MOAB and the decision to deploy it in Afghanistan is tightly linked with what Judith Butler called a “new military convention” begun by Colin Powell when he described the deployment of “smart bombs” during the first Iraq War as “the delivery of ordnance.” In “Contingent Foundations,” Butler noted that Powell “figures an act of violence as an act of law” by substituting “ordnance” (munitions, agents of destructive violence) for “ordinance” (a law or decree). Powell’s speech act, apparently delivered in an unscripted moment during a press conference in January 1991, is an important instance of the “illocutionary force” of language that Butler explores throughout the work she did in the late 1990s and early 2000s — her most impressive and important work in my view. This aerial bombardment of Iraqi installations with technologically advanced munitions, viewable in real time on network and cable TV for the first time, was itself a phenomenon. But it was the declaration that such a display in itself was an act of law enforcement that truly brought us into a new era. An era in which, thanks to Powell and the Bush (41) administration, the alignment of violence and law against a regime that violates international law figures state violence, even where it might be in contradiction of international agreements, as the very agent of law and legitimation. Watching the media response to the recent deployment of MOAB in Afghanistan, it is clear we still haven’t learned Butler’s lesson.

The deeper resonance of reading this particular ordnance as a form of ordinance requires that we attend to a different resonance of its chosen acronym, MOAB. Not the “Mother of All Bombs” nomenclature, which bespeaks its terrifying awesomeness — in the literal sense of the term “awesome,” connoting utter sublimity. That is part of the story too, but it is not the heart of it. Rather, continuing Butler’s pursuit of the line of thought by which Saddam (Hussein) was recast as (the Biblical) Sodom,[1] we must turn instead to the Biblical Moab, patriarch of the Moabites. Crucially, we must bear in mind that, within the Hebrew Bible, this people, whose lands lay across the Dead Sea, is cast as a hostile neighboring people — indeed, the Moabites are depicted as the neighboring tribe most inherently in conflict with the people of Israel. Viewed in this light, there is continuing power in Powell’s fantasy that the deliverance of ordnance is the way “we” publicly declare the ordinance that those who defy international law will be vanquished by the synthesis of law and force executed by the United States military as the leader the coalition of the willing. This vision remains the reigning principle behind the self-image of the United States as an actor on the international scene. And this is so because, deeply steeped in an “Old Testament morality” (a morality wherein the enemies of the United States are figured as the ancient enemies of the people of Israel), this vision justifies a view of America as the model exemplar of a “Judeo-Christian” civilization. A civilization that is — as it ever was — waging a war, engaging in a “clash of civilizations.” Of course we would name our most deadly non-nuclear weapon “Moab” (or M.O.A.B., if you like): what other name than that of the oldest and deepest “frenemy” of Israel could the United States military have possibly dreamt up?

There is more that could be said, I think, especially if one stays with Butler and thinks of this episode as a speech-act.  After all – and repeating a line that was repeated endlessly during the Rolling Thunder campaign against North Vietnam – MOAB was originally developed in 2002 for the ‘Shock and Awe’ campaign that heralded the US-led  invasion of Iraq, and the Pentagon claimed that deploying the MOAB was an act of communication (really): it sent ‘a very clear message’ to IS that it would be ‘annihilated‘.  (The message-in-a-bomb line shouldn’t be confused with the terse messages that ground crews have scrawled on bombs in war after war after war, and I suppose it is less grotesque than the description of bombing Syria as a form of ‘after-dinner entertainment‘ for the US President – which sends an even more terrifying message to anyone with a shred of decency or understanding).

If the bombing in Afghanistan did send a message to IS – and to state actors elsewhere in the world – it also sent a message to innocent others in the vicinity of the blast:

“There is no doubt that Isis are brutal and that they have committed atrocities against our people. But I don’t see why the bomb was dropped,” said the mayor of Achin, Naweed Shinwari. “It terrorised our people. My relatives thought the end of the world had come. Every day fighter jets, helicopters and drones are in the area.”

In that vein, and to return to the colonial genealogy I mentioned at the start, the use of the global South as a laboratory for weapons testing and demonstration has a long history, as Scott Beauchamp‘s report here documents:

…the most interesting commentary probably came from former Afghanistan president Hamid Karzai, who tweeted that “This is not the war on terror but the inhuman and most brutal misuse of our country as a testing grounds for new and dangerous weapons.”

He’s got a point. There is a dark history of Western military powers testing novel weapons and strategies on technologically overmatched non-Western (and non-white) populations. It’s a legacy that mixes the brutal arrogance of colonialism with the technological promise of an easy fix. There are of course numerous examples of this cruel dynamic at play in the centuries leading up to the 20th — conquistadors with dogs and swords, gunpowder in general — but the disparity that currently exists between the material advantages of Western countries and the technological capability of enemies abroad continues to be exploited in ways that conform to a recognizable pattern.

PS Much as I’ve enjoyed Michael’s essay, I think Stephen Fry also had a point.

Meatspace?

In Lucy Suchman‘s marvellous essay on ‘Situational Awareness’ in remote operations she calls attention to what she calls bioconvergence:

A corollary to the configuration of “their” bodies as targets to be killed is the specific way in which “our” bodies are incorporated into war fighting assemblages as operating agents, at the same time that the locus of agency becomes increasingly ambiguous and diffuse. These are twin forms of contemporary bioconvergence, as all bodies are locked together within a wider apparatus characterized by troubling lacunae and unruly contingencies.

bioconvergence-and-the-bomber-crew-001

In the wake of her work, there has been a cascade of essays insisting on the embodiment of air strikes carried out by Predators and Reapers – the bodies of the pilots, sensor operators and the legion of others who carry out these remote operations, and the bodies of their victims – and on what Lauren Wilcox calls the embodied and embodying nature of drone warfare (‘Embodying algorithmic war: Gender, race, and the posthuman in drone warfare’ in Security dialogue, 2016; see also Lorraine Bayard de Volo, ‘Unmanned? Gender recalibrations and the rise of drone warfare’, Politics and gender, 2015).  Lauren distinguishes between visual, algorithmic and affective modes of embodiment, and draws on the transcript of what has become a canonical air strike in Uruzgan province (Afghanistan) on 21 February 2010 to develop her claims (more on this in a moment).

And yet it’s a strange sort of embodying because within the targeting process these three registers also produce an estrangement and ultimately an effacement.  The corporeal is transformed into the calculative: a moving target, a data stream, an imminent threat.  If this is still a body at all, it’s radically different from ‘our’ bodies.  As I write these words, I realise I’m not convinced by the passage in George Brant‘s play Grounded in which the face of a little girl on the screen, the daughter of a ‘High Value Target’, becomes the face of the Predator pilot’s own daughter.  For a digital Orientalism is at work through those modes of embodiment that interpellates those watching as spectators of what Edward Said once called ‘a living tableau of queerness’ that in so many cases will become a dead tableau of bodies which remain irredeemably Other.

There is a history to the embodiment of air strikes, as my image above shows.  Aerial violence in all its different guises has almost invariably involved an asymmetric effacement.  The lives – and the bodies – of those who flew the first bombing missions over the Western Front in the First World War; the young men who sacrificed their lives during the Combined Bomber Offensive in the Second World War; and even the tribulations and traumas encountered by the men and women conducting remote operations over Afghanistan and elsewhere have all been documented in fact and in fiction.

And yet, while others – notably social historians, investigative journalists and artists – have sought to bring into view the lives shattered by aerial violence, its administration has long mobilised an affective distance between bomber and bombed.  As I showed in ‘Doors into nowhere’ and ‘Lines of descent’ (DOWNLOADS tab), the bodies of those crouching beneath the bombs are transformed into abstract co-ordinates, coloured lights and target boxes.  Here is Charles Lindbergh talking about the air war in the Pacific in May 1944:

You press a button and death flies down.  One second the bomb is hanging harmlessly in your racks, completely under your control.  The next it is hurtling through the air, and nothing in your power can revoke what you have done…  How can there be writhing, mangled bodies?  How can this air around you be filled with unseen projectiles?  It is like listening to a radio account of a battle on the other side of the earth.  It is too far away, too separated to hold reality.

Or Frank Musgrave, a navigator with RAF Bomber Command, writing about missions over Germany that same year:

These German cities were simply coordinates on a map of Europe, the first relatively near, involving around six hours of flying, the second depressingly distant, involving some eight or nine hours of flying. Both sets of coordinates were at the centre of areas shaded deep red on our maps to indicate heavy defences. For me ‘Dortmund’ and ‘Leipzig’ had no further substance or concrete reality.

Harold Nash, another navigator:

It was black, and then suddenly in the distance you saw lights on the floor, the fires burning.  As you drew near, they looked like sparkling diamonds on a black satin background… [T]hey weren’t people to me, just the target.  It’s the distance and the blindness which enabled you to do these things.

hamburg-24-july

One last example – Peter Johnson, a Group Captain who served with distinction with RAF Bomber Command:

Targets were now marked by the Pathfinder Force … and these instructions, to bomb a marker, introduced a curiously impersonal factor into the act of dropping huge quantities of bombs.  I came to realize that crews were simply bored by a lot of information about the target.  What concerned them were the details of route and navigation, which colour Target Indicator they were to bomb… In the glare of searchlights, with the continual winking of anti-aircraft shells, the occasional thud when one came close and left its vile smell, what we had to do was search for coloured lights dropped by our own people, aim our bombs at them and get away.

The airspace through which the bomber stream flew was a viscerally biophysical realm, in which the crews’ bodies registered the noise of the engines, the shifts in course and elevation, the sound and stink of the flak, the abrupt lift of the aircraft once the bombs were released.  They were also acutely aware of their own bodies: fingers numbed by the freezing cold, faces encased in rubbery oxygen masks, and frantic fumblings over the Elsan.  But the physicality of the space far below them was reduced to the optical play of distant lights and flames, and the crushed, asphyxiated and broken bodies appeared – if they appeared at all – only in their nightmares.

These apprehensions were threaded into what I’ve called a ‘moral economy of bombing’ that sought (in different ways and at different times) to legitimise aerial violence by lionising its agents and marginalising its victims (see here: scroll down).

But remote operations threaten to transform this calculus.  Those who control Predators and Reapers sit at consoles in air-conditioned containers, which denies them the physical sensations of flight.  Yet in one, as it happens acutely optical sense they are much closer to the devastation they cause: eighteen inches away, they usually say, the distance from eye to screen.  And the strikes they execute are typically against individuals or small groups of people (rather than objects or areas), and they rely on full-motion video feeds that show the situation both before and after in detail (however imperfectly).  Faced with this highly conditional intimacy, as Lauren shows, the bodies that appear in the cross-hairs are produced as killable bodies through a process of somatic abstraction – leaving the fleshy body behind – that is abruptly reversed once the missile is released.

Thus in the coda to the original version of ‘Dirty Dancing’ (DOWNLOADS tab) – and which I’ve since excised from what was a very long essay; reworked, it will appear in a revised form as ‘The territory of the screen’ – I described how

intelligence agencies produce and reproduce the [Federally Administered Tribal Areas in Pakistan] as a data field that is systematically mined to expose seams of information and selectively sown with explosives to be rematerialised as a killing field. The screens on which and through which the strikes are animated are mediations in an extended sequence in which bodies moving into, through and out from the FATA are tracked and turned into targets in a process that Ian Hacking describes more generally as ‘making people up’: except that in this scenario the targets are not so much ‘people’ as digital traces. The scattered actions and interactions of individuals are registered by remote sensors, removed from the fleshiness of human bodies and reassembled as what Grégoire Chamayou calls ‘schematic bodies’. They are given codenames (‘Objective x’) and index numbers, they are tracked on screens and their danse macabre is plotted on time-space grids and followed by drones. But as soon as the Hellfire missiles are released the transformations that have produced the target over the preceding weeks and months cascade back into the human body: in an instant virtuality becomes corporeality and traces turn into remains.

There are two difficulties in operationalising that last sentence.  One is bound up with evidence – and in particular with reading what Oliver Kearns calls the ‘residue’ of covert strikes (see his ‘Secrecy and absence in the residue of covert drone strikes’, Political Geography, 2016) – and the other is one that I want to address here.

To do so, let me turn from the FATA to Yemen.  The Mwatana Organisation for Human Rights in Sa’ana has released a short documentary, Waiting for Justice, that details the effects of a US drone strike on civilians:

If the embedded version doesn’t work, you can find it on YouTube.

At 6 a.m. on 19 April 2014 a group of men – mainly construction workers, plus one young father hitching a ride to catch a bus into Saudi Arabia –  set off from from their villages in al-Sawma’ah to drive to al-Baidha city; 20 to 30 metres behind their Toyota Hilux, it turned out, was a Toyota Land Cruiser carrying suspected members of Al Qaeda in the Arabian Peninsula.

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That car was being tracked by a drone: it fired a Hellfire missile, striking the car and killing the occupants, and shrapnel hit the Hilux.  Some of the civilians sought refuge in an abandoned water canal, when the drone (or its companion) returned for a second strike.

Four of them were killed – Sanad Hussein Nasser al-Khushum (30), Yasser Abed Rabbo al-Azzani (18), Ahmed Saleh Abu Bakr (65) and Abdullah Nasser Abu Bakr al-Khushu – and five were injured: the driver, Nasser Mohammed Nasser (35), Abdulrahman Hussein al-Khushum (22), Najib Hassan Nayef (35 years), Salem Nasser al-Khushum (40) and Bassam Ahmed Salem Breim (20).

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The film draws on Death by Drone: civilian harm caused by US targeted killing in Yemen, a collaborative investigation carried out by the Open Society Justice Initiative in the United States and Mwatana in Yemen into nine drone strikes: one of them (see pp. 42-48) is the basis of the documentary; the strike is also detailed by the Bureau of Investigative Journalism as YEM159 here.

That report, together with the interview and reconstruction for the documentary, have much to tell us about witnesses and residues.

In addition the father of one of the victims, describing the strike in the film, says ‘They slaughter them like sheep‘…

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… and, as Joe Pugliese shows in a remarkable new essay, that phrase contains a violent, visceral truth.

Joe describes a number of other US strikes in Yemen – by cruise missiles and by Hellfire missiles fired from drones (on which see here; scroll down) – in which survivors and rescuers confronted a horrific aftermath in which the incinerated flesh of dead animals and the flesh of dead human beings became indistinguishable.  This is a radically different, post-strike bioconvergence that Joe calls a geobiomorphology:

The bodies of humans and animals are here compelled to enflesh the world through the violence of war in a brutally literal manner: the dismembered and melted flesh becomes the ‘tissue of things’ as it geobiomorphologically enfolds the contours of trees and rocks. What we witness in this scene of carnage is the transliteration of metadata algorithms to flesh. The abstracting and decorporealising operations of metadata ‘without content’ are, in these contexts of militarised slaughter of humans and animals, geobiomorphologically realised and grounded in the trammelled lands of the Global South.

Indeed, he’s adamant that it is no longer possible to speak of the corporeal in the presence of such ineffable horror:

One can no longer talk of corporeality here. Post the blast of a drone Hellfire missile, the corpora of animals-humans are rendered into shredded carnality. In other words, operative here is the dehiscence of the body through the violence of an explosive centripetality that disseminates flesh. The moment of lethal violence transmutes flesh into unidentifiable biological substance that is violently compelled geobiomorphologically to assume the topographical contours of the debris field.

By these means, he concludes,

the subjects of the Global South [are rendered] as non-human animals captivated in their lawlessness and inhuman savagery and deficient in everything that defines the human-rights-bearing subject. In contradistinction to the individuating singularity of the Western subject as named person, they embody the anonymous genericity of the animal and the seriality of the undifferentiated and fungible carcass. As subjects incapable of embodying the figure of “the human,” they are animals who, when killed by drone attacks, do not die but only come to an end.

You can read the essay, ‘Death by Metadata: The bioinformationalisation of life and the transliteration of algorithms to flesh’, in Holly Randell-Moon and Ryan Tippet (eds) Security, race, biopower: essays on technology and corporeality (London: Palgrave, 2016) 3-20.

It’s an arresting, truly shocking argument.  You might protest that the incidents described in the essay are about ordnance not platform – that a cruise missile fired from a ship or a Hellfire missile fired from an attack helicopter would produce the same effects.  And so they have.  But Joe’s point is that where Predators and Reapers are used to execute targeted killings they rely on the extraction of metadata and its algorithmic manipulation to transform individualised, embodied life into a stream of data – a process that many of us have sought to recover – but that in the very moment of execution those transformations are not simply, suddenly reversed but displaced into a generic flesh.  (And there is, I think, a clear implication that those displacements are pre-figured in the original de-corporealisation – the somatic abstraction – of the target).

Joe’s discussion is clearly not intended to be limited to those (literal) instances where animals are caught up in a strike; it is, instead, a sort of limit-argument designed to disclose the bio-racialisation of targeted killing in the global South.  It reappears time and time again.  Here is a sensor operator, a woman nicknamed “Sparkle”,  describing the aftermath of a strike in Afghanistan conducted from Creech Air Force Base in Nevada:

Sparkle could see a bunch of hot spots all over the ground, which were likely body parts. The target was dead, but that isn’t always the case. The Hellfire missile only has 12 pounds of explosives, so making sure the target is in the “frag pattern,” hit by shrapnel, is key.

As the other Reaper flew home to refuel and rearm, Spade stayed above the target, watching as villagers ran to the smoldering motorbike. Soon a truck arrived. Spade and Sparkle watched as they picked up the target’s blasted body.

“It’s just a dead body,” Sparkle said. “I grew up elbows deep in dead deer. We do what we needed to do. He’s dead. Now we’re going to watch him get buried.”

The passage I’ve emphasised repeats the imaginary described by the strike survivor in Yemen – but from the other side of the screen.

Seen thus, Joe’s argument speaks directly to the anguished question asked by one of the survivors of the Uruzgan killings in Afghanistan:

uruzgan-survivor

How can you not identify us? (The question – and the still above – are taken from the reconstruction in the documentary National Bird).  We might add: How do you identify us?  These twin questions intersect with a vital argument developed by Christiane Wilke, who is deeply concerned that civilians now ‘have to establish, perform and confirm their civilianhood by establishing and maintaining legible patterns of everyday life, by conforming to gendered and racialized expectations of mobility, and by not ever being out of place, out of time’ (see her chapter, ‘The optics of war’, in Sheryl Hamilton, Diana Majury, Dawn Moore, Neil Sargent and Christiane Wilke, eds., Sensing Law [2017] pp 257-79: 278).  As she wrote to me:

I’m really disturbed by the ways in which the burden of making oneself legible to the eyes in the sky is distributed: we don’t have to do any of that here, but the people to whom we’re bringing the war have to perform civilian-ness without fail.

Asymmetry again.  Actors required to perform their civilian-ness in a play they haven’t devised before an audience they can’t see – and which all too readily misunderstands the plot.  And if they fail they become killable bodies.

But embodying does not end there; its terminus is the apprehension of injured and dead bodies.  So let me add two riders to the arguments developed by Lauren and Joe.  I’ll do so by returning to the Uruzgan strike.

I should say at once that this is a complicated case (see my previous discussions here and here).  In the early morning three vehicles moving down dusty roads and tracks were monitored for several hours by a Predator controlled by a flight crew at Creech Air Force Base in Nevada; to the south a detachment of US Special Forces was conducting a search operation around the village of Khod, supported by Afghan troops and police; and when the Ground Force Commander determined that this was a ‘convoy’ of Taliban that posed a threat to his men he called in an air strike executed by two OH-58 attack helicopters that killed 15 or 16 people and wounded a dozen others.  All of the victims were civilians.  This was not a targeted killing, and there is little sign of the harvesting of metadata or the mobilisation of algorithms – though there was some unsubstantiated  talk of the possible presence of a ‘High-Value Individual’ in one of the vehicles, referred to both by name and by the codename assigned to him on the Joint Prioritised Effects List, and while the evidence for this seems to have been largely derived from chatter on short-wave radios picked up by the Special Forces on the ground it is possible that a forward-deployed NASA team at Bagram was also involved in communications intercepts.  Still, there was no geo-locational fixing, no clear link between these radio communications and the three vehicles, and ultimately it was the visual construction of their movement and behaviour as a ‘hostile’ pattern of life that provoked what was, in effect, a signature strike.  But this was not conventional Close Air Support either: the Ground Force Commander declared first a precautionary ‘Air TIC’ (Troops In Contact) so that strike aircraft could be ready on station to come to his defence – according to the investigation report, this created ‘a false sense of urgency’ –  and then ‘Troops in Contact’.  Yet when the attack helicopters fired their missiles no engagement had taken place and the vehicles were moving away from Khod (indeed, they were further away than when they were first observed).  This was (mis)read as ‘tactical maneuvering’.

My first rider is that the process is not invariably the coldly, calculating sequence conjured by the emphasis on metadata and algorithms – what Dan McQuillan calls ‘algorithmic seeing’ – or the shrug-your-shouders attitude of Sparkle.  This is why the affective is so important, but it is multidimensional.  I doubt that it is only in films like Good Kill (below) or Eye in the Sky that pilots and sensor operators are uncomfortable, even upset at what they do.  Not all sensor operators are Brandon Bryant – but they aren’t all Sparkle either.

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All commentaries on the Uruzgan strike – including my own – draw attention to how the pilot, sensor operator and mission intelligence coordinator watching the three vehicles from thousands of miles away were predisposed to interpret every action as hostile.  The crew was neither dispassionate nor detached; on the contrary, they were eager to move in for the kill.  At least some of those in the skies above Uruzgan had a similar view.  The lead pilot of the two attack helicopters that carried out the strike was clearly invested in treating the occupants of the vehicles as killable bodies.  He had worked with the Special Operations detachment before, knew them very well, and – like the pilot of the Predator – believed they were ‘about to get rolled up and I wanted to go and help them out… [They] were about to get a whole lot of guys in their face.’

Immediately after the strike the Predator crew convinced themselves that the bodies were all men (‘military-aged males’):

08:53 (Safety Observer): Are they wearing burqas?

08:53 (Sensor): That’s what it looks like.

08:53 (Pilot): They were all PIDed as males, though. No females in the group.

08:53 (Sensor): That guy looks like he’s wearing jewelry and stuff like a girl, but he ain’t … if he’s a girl, he’s a big one.

Reassured, the crew relaxed and their conversation became more disparaging:

09:02 (Mission Intelligence Coordinator (MC)): There’s one guy sitting down.

09:02 (Sensor): What you playing with? (Talking to individual on ground.)

09:02 (MC): His bone.

….

09:04 (Sensor): Yeah, see there’s…that guy just sat up.

09:04 (Safety Observer): Yeah.

09:04 (Sensor): So, it looks like those lumps are probably all people.

09:04 (Safety Observer): Yep.

09:04 (MC): I think the most lumps are on the lead vehicle because everybody got… the Hellfire got…

….

09:06 (MC): Is that two? One guy’s tending the other guy?

09:06 (Safety Observer): Looks like it.

09:06 (Sensor): Looks like it, yeah.

09:06 (MC): Self‐Aid Buddy Care to the rescue.

09:06 (Safety Observer): I forget, how do you treat a sucking gut wound?

09:06 (Sensor): Don’t push it back in. Wrap it in a towel. That’ll work.

The corporeality of the victims flickers into view in these exchanges, but in a flippantly anatomical register (‘playing with … his bone’; ‘Don’t push it back in.  Wrap it in a towel..’).

But the helicopter pilots reported the possible presence of women, identified only by their brightly coloured dresses, and soon after (at 09:10) the Mission Intelligence Coordinator said he saw ‘Women and children’, which was confirmed by the screeners.  The earlier certainty, the desire to kill, gave way to uncertainty, disquiet.

These were not the only eyes in the sky and the sequence was not closed around them.   Others watching the video feed – the analysts and screeners at Hurlburt Field in Florida, the staff at the Special Operations Task Force Operations Centre in Kandahar – read the imagery more circumspectly.  Many of them were unconvinced that these were killable bodies – when the shift changed in the Operations Centre the Day Battle Captain called in a military lawyer for advice, and the staff agreed to call in another helicopter team to force the vehicles to stop and determine their status and purpose – and many of them were clearly taken aback by the strike.   Those military observers who were most affected by the strike were the troops on the ground.  The commander who had cleared the attack helicopters to engage was ferried to the scene to conduct a ‘Sensitive Site Exploitation’.  What he found, he testified, was ‘horrific’: ‘I was upset physically and emotionally’.

My second rider is that war provides – and also provokes – multiple apprehensions of the injured or dead body.  They are not limited to the corpo-reality of a human being and its displacement and dismemberment into what Joe calls ‘carcass’.  In the Uruzgan case the process of embodying did not end with the strike and the continued racialization and gendering of its victims by the crew of the Predator described by Lauren.

The Sensitive Site Exploitation – the term was rescinded in June 2010; the US Army now prefers simply  ‘site exploitation‘, referring to the systematic search for and collection of ‘information, material, and persons from a designated location and analyzing them to answer information requirements, facilitate subsequent operations, or support criminal prosecution’ – was first and foremost a forensic exercise.  Even in death, the bodies were suspicious bodies.  A priority was to establish a security perimeter and conduct a search of the site.  The troops were looking for survivors but they were also searching for weapons, for evidence that those killed were insurgents and for any intelligence that could be gleaned from their remains and their possessions.  This mattered: the basis for the attack had been the prior identification of weapons from the Predator’s video feed and a (highly suspect) inference of hostile intent.   But it took three and a half hours for the team to arrive at the engagement site by helicopter, and a naval expert on IEDs and unexploded ordnance who was part of the Special Forces detachment was immediately convinced that the site had been ‘tampered with’.  The bodies had been moved, presumably by people from a nearby village who had come to help:

The bodies had been lined up and had been covered… somebody else was on the scene prior to us … The scene was contaminated [sic] before we got there.

He explained to MG Timothy McHale, who lead the subsequent inquiry, what he meant:

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The Ground Force Commander reported that he ‘wouldn’t take photos of the KIA [Killed in Action] – but of the strike’, yet it proved impossible to maintain a clinical distinction between them (see the right hand panel below; he also reported finding bodies still trapped in and under the vehicles).

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His photographs of the three vehicles were annotated by the investigation team to show points of impact, but the bodies of some of the dead were photographed too.  These still photographs presumably also had evidentiary value – though unlike conventional crime scene imagery they were not, so far I can tell, subject to any rigorous analysis.  In any case: what evidentiary value?  Or,  less obliquely, whose crime?  Was the disposition of the bodies intended to confirm they had been moved, the scene ‘contaminated’ – the investigator’s comments on the photograph note ‘Bodies from Vehicle Two did not match blast pattern’ – so that any traces of insurgent involvement could have been erased?  (There is another story here, because the investigation uncovered evidence that staff in the Operations Centres refused to accept the first reports of civilian casualties, and there is a strong suspicion that initial storyboards were manipulated to conceal that fact).  Or do the shattered corpses driven into metal and rock silently confirm the scale of the incident and the seriousness of any violation of the laws of war and the rules of engagement?

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The Ground Force Commander also had his medics treat the surviving casualties, and called in a 9-line request (‘urgent one priority’) for medical evacuation (MEDEVAC).  Military helicopters took the injured to US and Dutch military hospitals at Tarin Kowt, and en route they became the objects of a biomedical gaze that rendered their bodies as a series of visible wounds and vital signs that were distributed among the boxes of standard MEDEVAC report forms:

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At that stage none of the injured was identified by name (see the first box on the top left); six of the cases – as they had become – were recorded as having been injured by ‘friendly’ forces, but five of them mark ‘wounded by’ as ‘unknown’.  Once in hospital they were identified, and the investigation team later visited them and questioned them about the incident and their injuries (which they photographed).

These photographs and forms are dispassionate abstractions of mutilated and pain-bearing bodies, but it would be wrong to conclude from these framings that those producing them – the troops on the ground, the medics and EMTs – were not affected by what they saw.

And it would also be wrong to conclude that military bodies are immune from these framings.  Most obviously, these are standard forms used for all MEDEVAC casualties, civilian or military, and all patients are routinely reduced to an object-space (even as they also remain so much more than that: there are multiple, co-existing apprehensions of the human body).

k9963Yet I have in mind something more unsettling.  Ken MacLeish reminds us that

for the soldier, there is no neat division between what gore might mean for a perpetrator and what it might mean for a victim, because he is both at once. He is stuck in the middle of this relation, because this relation is the empty, undetermined center of the play of sovereign violence: sometimes the terror is meant for the soldier, sometimes he is merely an incidental witness to it, and sometimes he, or his side, is the one responsible for it.

If there is no neat division there is no neat symmetry either; not only is there a spectacular difference between the vulnerability of pilots and sensor operators in the continental United States and their troops on the ground – a distance which I’ve argued intensifies the desire of some remote crews to strike whenever troops are in danger –  but there can also be a substantial difference between the treatment of fallen friends and foe: occasional differences in the respect accorded to dead bodies and systematic differences in the (long-term) care of injured ones.

But let’s stay with Ken.  He continues:

Soldiers say that a body that has been blown up looks like spaghetti. I heard this again and again – the word conjures texture, sheen, and abject, undifferentiated mass, forms that clump into knots or collapse into loose bits.

He wonders where this comes from:

Does it domesticate the violence and loss? Is it a critique? Gallows humor? Is it a reminder, perhaps, that you are ultimately nothing more than the dumb matter that you eat, made whole and held together only by changeable circumstance? Despite all the armor, the body is open to a hostile world and can collapse into bits in the blink of an eye, at the speed of radio waves, electrons, pressure plate springs, and hot metal. The pasta and red sauce are reminders that nothing is normal and everything has become possible. Some body—one’s own body—has been placed in a position where it is allowed to die. More than this, though, it has been made into a thing…

One soldier described recovering his friend’s body after his tank had been hit by an IED:

… everything above his knees was turned into fucking spaghetti. Whatever was left, it popped the top hatch, where the driver sits, it popped it off and it spewed whatever was left of him all over the front slope. And I don’t know if you know … not too many people get to see a body like that, and it, and it…

We went up there, and I can remember climbing up on the slope, and we were trying to get everybody out, ’cause the tank was on fire and it was smoking. And I kept slipping on – I didn’t know what I was slipping on, ’cause it was all over me, it was real slippery. And we were trying to get the hatch open, to try to get Chris out. My gunner, he reached in, reached in and grabbed, and he pulled hisself back. And he was like, “Holy shit!” I mean, “Holy shit,” that was all he could say. And he had cut his hand. Well, what he cut his hand on was the spinal cord. The spine had poked through his hand and cut his hand on it, ’cause there was pieces of it left in there. And we were trying to get up, and I reached down and pushed my hand down to get up, and I reached up and looked up, and his goddamn eyeball was sitting in my hand. It had splattered all up underneath the turret. It was all over me, it was all over everybody, trying to get him out of there…

I think Ken’s commentary on this passage provides another, compelling perspective on the horror so deeply embedded in Joe’s essay:

There is nothing comic or subversive here; only horror. Even in the middle of the event, it’s insensible, unspeakable: and it, and it …, I didn’t know what I was slipping on. The person is still there, and you have to “get him out of there,” but he’s everywhere and he’s gone at the same time. The whole is gone, and the parts – the eye, the spine, and everything else – aren’t where they should be. A person reduced to a thing: it was slippery, it was all over, that was what we sent home. He wasn’t simply killed; he was literally destroyed. Through a grisly physics, there was somehow less of him than there had been before, transformed from person into dumb and impersonal matter.

‘Gore,’ he concludes, ‘is about the horror of a person being replaced by stuff that just a moment ago was a person.’  Explosive violence ruptures the integrity of the contained body – splattered over rocks or metal surfaces in a catastrophic bioconvergence.

I hope it will be obvious that none of this is intended to substitute any sort of equivalence for the asymmetries that I have emphasised throughout this commentary.  I hope, too, that I’ve provided a provisional supplement to some of the current work on metadata, algorithms and aerial violence – hence my title.  As Linda McDowell remarked an age ago – in Working Bodies (pp. 223-4) – the term ‘meatspace’ is offensive in all sorts of ways (its origins lie in cyberpunk where it connoted the opposite to cyberspace, but I concede the opposition is too raw).  Still, it is surely important to recover the ways in which later modern war and militarised violence (even in its digital incarnations) is indeed obdurately, viscerally offensive – for all of the attempts to efface what Huw Lemmey once called its ‘devastation in meatspace‘.