The Real Problem with Warrior Culture: a Cult of the Self

 In certain parts of the commentariat, it is now common to criticize the large presence of recently-returned veterans in the police force, which stands at 1-in-5. Supposedly, they bring home the rules of war: to occupy and to conquer. I do not see veterans in the police force as a problem in itself, since citizen-soldiers have routinely joined the blue line for generations. Where I see room for concern is in how the professional soldier-turned-policeman divorces themselves from life in the civilian world.

During the Cold War, military service- as a servicemember or family member- was a shared experience in every tier of society. The average enlistment was 2-3 years. A soldier would return to his community ties, and find employment with honor established through performing his national duty.  

Today, because of advanced military training requirements, a single enlistment lasts 4-6 years. The world moves faster, the average citizen more mobile, and social media divides geographic communities into tribes. The soldier, especially the combat vet who served multiple enlistments, becomes part of the Warrior Community, mentally separate from the civilian world. This identity applies whether on active duty, on disability pension, in the national security sector or local police. This virtual community has its memes, jokes, common understanding, and values. In contrast to warrior classes of past societies, the American warrior is somewhat detached from the real-politics of institutional power, a holdover from the age of the citizen-soldier.

There are veterans who eagerly reintegrate into civilian society. This has been a national priority since the demobilization after WWII. As a result of GI Bills in 1944 and 2005, the veteran today brings resources to the economy that few younger adults have. Their college education is paid in full, and they have access to good mortgages and business loans. Meanwhile, America's general workforce readiness is in decline: fewer citizens are ready, willing and able to perform in the workplace. Veterans today are hired for the right reasons: proven reliability, hardworking, fit, and with transferable skills. 

The Warrior Community is then one  for a sense of belonging. In previous conflicts, a two-week ocean voyage demarcated the return from the warzone to the homefront. Dislocation was first observed in Vietnam veterans, the first to return home alone on airplanes. Today, the distance is even shorter, as a veteran at home can Skype his friend on the frontlines; and he himself could be recalled to the war zone on 48-hour notice, as a contractor, expeditionary civilian, or reservist. While these post-deployment opportunities are often financially rewarding, the mostly invisible war comes home to the kitchen table. 

Beyond this reality is self-identification. I have curated small libraries onboard warships. Beside the yellowing dime novels were leadership titles with troubling themes.  

-There is the identity of the sheep-dog, protecting sheep (regular people) from wolves (terrorists abroad, street thugs at home). 

-Belonging to a "tribe" is characterized as a binary, all-or-nothing subscription: an 80% ally is nonetheless a traitor to the cause. 

-You are either a superstar or a mediocre failure. 

-One must have a brand of the self. 

- Glorification of lone Special Operations Forces

-"Agile Project Management", with a focus on small, high-performing teams, is taught in STEM colleges. 

Even the Army put out a short-lived campaign advertising "An Army of One", forgetting that only large-scale teamwork liberated Europe and Asia from tyranny. 

In reality, each person works within a larger system of society, and within which is an amalgamation of overlapping communities, tensions and motivators. The Warrior Community operates in a vacuumed ideal. Military housing today reflects the perfect but fictional Mayberry of yesteryear; and beliefs in spartan autonomy can only be practiced in unspoiled wilderness areas. The culture of the warrior must evolve away from the cult of the individual, but reflect the individual as part of the team as part of the whole.

How does this work into present day policing controversies? Many of the shocking misuses of authority, against suspects and innocents, were caused by individuals insulated from wider community interests. Neither were they team players within the police force, who would heed peer advice. As much as it is important for police departments to use community-based policing to integrate with the communities they serve; it is important for individual officers to truly join the community, whether they gained life experience in Baghdad or in Boston.   

     

The Classroom and Coronavirus

In privileged quarters, students of elite colleges are asking for a “universal pass” on this semester’s courses. These colleges have returned the favor with Pass/Fail grading. (Anemona Hartocollis, NY Times, 3/28/20). Who are they to speak? Meanwhile, in the K-12 environment, contingency plans “tore off the bandage”, revealing deep discrepancies in our first-world society.

Internet access- Many families with broadband internet access face strict bandwidth limitations, which prevent full utilization of online meetings and classwork. Many rural households rely on dial-up internet, running over phone lines placed during the 1930’s Rural Electrification Act.

Technology- Among the working class, cell phones serve as the family’s primary link to the internet. Household surveys focus on whether or not a family has a home computer, etc. It does not consider if each member of the family- adults and school-age children- has a way to work online.   

Childcare arrangements- Among working-class and poor families, we might as well be back to the Upton Sinclair’s Chicago stockyards. Because of smaller and atomized families in a more mobile America, teachers have found that older children are taking care of younger siblings. In other cases, small children follow their mothers to attend chores outside the home. In certain quarters, teachers and the school system have been equated to child care providers; Kamala Harris was of this opinion.

Economic strategy for adverse time- This comes up in crisis management training for EMTs and fire squads: keep track of your receipts so the governor can hand FEMA the bill. Yet prior to this outbreak, the US had no clear strategy to handle the personal and small-business economic fallout of contagion. We are highly leveraged as a society, and run on thin margins as household budgeters, landlords, and business owners. Our savings rate is much lower than in Asia. Over the next year, displacement and eviction, as well as household consolidation into shared quarters, pose a risk of disruption to student’s learning.

Control of contagious diseases- Special protections for service workers, such as Plexiglas shields, were introduced too late. Outside of the medical field, transportation workers, police, and cashiers have been punished hard by the virus, with many untimely deaths. COVID joins a handful of other maladies whose patients receive care at government expense. Each of these diseases has a chapter in American history: Polio, leprosy, kidney failure (ESRF) and, until 1981, shipboard medicine.  

Beggars in the Kingdom

“I was born poor, I lived poor, I will die poor”, wrote Pope Pius X in 1914. This was a man who donned the Papal Tiara, rode atop a Sedia, and wore full regalia at the altar. As the Vicar of Christ, he owned none of these emblems, and had no blood heirs to this inheritance.

“The poor will always be with you”, taught Jesus Christ in the lesson of the widow’s mite. In this lesson, Jesus (see Mark 14:7 or Matthew 26:11) demonstrates that we should give our best to higher purposes, even as we rightly turn our hearts to charity. Critics of church wealth forget humble Jesus’ admonishment against his disciples, who instinctively criticized the woman from Bethany who anointed Jesus with precious perfume. This instinct towards modesty in faith is natural, and is ingrained in Buddhist and Hindu teachings, and within my own family. Critics of the Tridentine Rite conjure up imagery of medieval times. They bring up the chasm between wealthy church and insular clergy; against poor, illiterate peasants separated by an altar rail; and whose attention is garnished with bells, gold chalices and royal vestments. They contrast the stone facades of Vatican City to poverty in Africa, wondering how wealth can be transferred. To these critics, church finery represent the trappings of royalty; instead of a sense of transcendence and permanence.  I deject, the Church is:

Patron of artistry and craftsmanship- gifts to the Church are made by artists sponsored by wealthy patrons, or even the joint contribution of parishioners.

Protector of heritage- monasteries maintained ancient libraries through the Dark Ages.

A commonwealth- In contrast to the jewels of private citizens, church splendor- beautiful objects- can be shared by parishioners. Furthermore, precious metals such as gold and silver historically served as an emblem of sovereign strength without the need for bloodshed. Look at Switzerland’s enviable position as an example.

One to draw attention to the altar and the priest. Pope Benedict XVI’s vestments (and Pope Francis’ simple garb) draws the attention of media and its millions of viewers. This coverage might otherwise be given to the Queen of England.

Can the Church do better to help the less fortunate? It is true that the Vatican Bank has large investments in London real estate and Beretta firearms. To help further the Church’s recent push towards environmental justice, I would suggest that the Vatican expanding its holdings to include acres of threatened, unique forest preserves in places like the Amazon and Southeast Asia.