Adopting the Warrior Archetype
By Olga Bonfiglio
Saturday, 16-Feb-2008,
This speech was delivered at the First Annual North American Conference on Global Radicalism held at Michigan State University on January 25-28, 2007
When I first heard someone use the word, warrior, I was surprised, repulsed and yet fascinated. I was talking to an Annapolis-educated, former Navy fighter pilot who told me he was a warrior. I had associated warriors with Native Americans, not modern soldiers, sailors, airmen, or Marines.
The second time I heard someone use the word, warrior, was in a recent talk by Ed Tick, a Jungian psychoanalyst who has worked with Vietnam veterans with PTSD and who is now treating Iraq War vets. He said one way we can help our veterans heal from their war wounds is to treat them as warriors. The audience, comprised mostly of peace activists gasped, as I did. It sounded too militaristic?-after all we were trying to seek a way to peace. He was slightly apologetic for the term as he acknowledged the audience's dismay, but he remained steadfast in using it because he had found its meaning to be key to his work with the veterans. My subsequent reading of his book, War and the Soul: Healing Our Nation's Veterans from Post-Traumatic Stress Disorder, changed my understanding of who the warrior is and what roles he plays in our society. Today, I am advocating the use of the term as an approach for peacemaking.
Actually, the warrior is an archetype. As you probably know, the archetype is an idealized role or identity that guides our minds and actions in the particular story we tell ourselves about ourselves and our relationship to the world. It has a mythic quality to it and bids us to go on automatic in acting out a role. Jungian psychoanalyst, Robert Moore (1) calls the archetypes the "basic building blocks of the psyche." The warrior archetype typically stirs men in their adolescence while it comes to women during middle age after their children are grown?-like it did for Cindy Sheehan, 49, the focus of this paper.
The warrior is a familiar character, one we sometimes call the hero. He overcomes the enemy, protects his homeland, and saves his people. In our fictional stories the warrior is the Lone Ranger, Batman, Superman, and Captain Kirk. We saw President Bush assume the warrior role after 9/11 when he portrayed himself as a champion against evil and launched the War on Terror. People needed a protector at that frightening time and they found his leadership compelling. He even called himself "a war president." Meanwhile, young men across the nation enlisted in the military because they believed they must be responsible and avenge the attacks on their country. The warrior in them welled up and moved them to action.
The warrior archetype (2) is truly one of the most powerful of archetypes partly because war itself is so pervasive in our history and partly because the human will to survive is such a key instinct. Basically, the warrior's role in society is to protect the people and place where he lives. To do this he willingly places himself in danger and calls upon his courage, skill, and intelligence to endure conditions of discomfort, pain, suffering, even death. Warriors are trained not only in the physical and intellectual demands of war but in the values and traditions of warriorhood that promote dignity and honor to themselves and their opponents. They know the importance restraint and they understand the boundaries of killing, which means they do not slaughter or engage in total annihilation or random killing. They are loyal to their fellow warriors and to the preservation of the nation and they fight with their whole hearts. Their proving ground is battle where they are transformed into men.
Warriors also know the cost and dangers of war and violence, consequently, they cherish life probably more than most people. Their first priority is always to protect life and not destroy it. To take on this awesome responsibility demands that they can rely on the truthfulness of their leaders who send them into battle to fight a just cause. In that way warriors are able to maintain their own morality in the fight.
For greater clarity through contrast in understanding of the warrior, I would now like to describe the shadow warrior archetype (3). The shadow warriors are the ones who:
· Betray truth
· Forsake honor
· Follow [or give] immoral orders
· Propagate policies based upon falsehoods or ignorance
· Foster blind patriotism or allegiance
· Disregard human suffering and feel no need to alleviate it
· Confront all threats without regard for violence
· Hunger for victory or power and disguise it as a pursuit of moral
and spiritual principles
Ed Tick characterizes the shadow warrior as "a twisted version of warriorhood that comes from an immature psyche still trying to prove itself in a world it fears." The shadow warrior is characterized by a "lack of control of aggression, insensitivity to relatedness, desire for vengeance, enjoyment of carnage and cruelty, scorn toward the vulnerable, hostility toward the feminine and everything soft, and compulsive [with] workaholic tendencies." (4)
Tick goes on to claim that modern warfare has been tilting more toward the shadow warrior where the true warrior is betrayed, dishonored, and dismissed. The shadow warriors fight just to survive. Sometimes they inadvertently become entangled in such awful things as Abu Ghraib, Falluja, Haditha, and Guantanamo.
The presence of the shadow warrior has seeped itself into our American society such that we are sending brave men and women into battle without cause or proper support. Soldiers are not supplied with their own body armor; they must pay for it themselves. Tanks and military vehicles are not always adequately armored. The low number of people volunteering for service has activated the stop-loss system where soldiers are having to return to Iraq two, three, and four times. Returning soldiers are afraid to admit they have PTSD and then do not receive adequate treatment. Families of active duty servicemen are sometimes so strapped financially that they are eligible for food stamps. Only one percent of the population is fighting this war?-most of them are from poor and working classes, very few of them are the sons and daughters of Congress Nearly all of the neocon war planners have no war or military experience.
Enter the new warrior who fights for peace and justice challenges the shadow warrior. This warrior comes in the form of Cindy Sheehan and the millions of peace activists.
Applications
For the past three years Cindy Sheehan, who lost her son, Casey, to a roadside bomb in Iraq, has dedicated her life to finding out the answer to one question: what was the noble cause for which her son died? Part of what moves her is that she found other parents who felt that our leaders had recklessly sent their children into harm's way. Cindy had also talked to soldiers who told her they were lied to by recruiters and were bribed into re-enlisting with $20,000 bonuses in order to avoid being caught in the stop-loss system where they would receive no money and still go to Iraq.
After a year of appealing to several administration officials for a meeting to talk about her son's death?-and failing?-Cindy decided to go to Crawford, Texas, in August 2005, to meet with President Bush for an hour during his five-week vacation there. There was literally no place for her to stay in Crawford so she with a couple friends sat in a ditch by the side of the road waiting for the president to respond to her. He never did. The president showed a lack of compassion for Cindy, the mother of a dead soldier. As time went on and he still refused to see her. He even avoided her by speeding past her in his limousine. He tarnished his own warrior persona and became the shadow warrior.
I think Cindy's power comes from the warrior archetype. First and foremost she wanted to end the war in Iraq because she wanted to protect the lives of soldiers and the Iraqi people from harm. She pointed out the dishonor of those who started this war, whose policies have ended up wantonly killed Americans and Iraqis. Today, 3,063 Americans have been killed and nearly 23,000 have been wounded. Between 54,000 and 60,000 Iraqis (5) have been killed, although a study published in the British health journal, The Lancet (6), reported that as many as 655,000 Iraqis (7).
Cindy is without a doubt a courageous woman and among the peacemakers she has a Joan of Arc quality for taking on the most powerful man in the world who commands one of the largest and most powerful military forces history has ever seen. She fearlessly confronts her opponents by pointing out how the harsh realities of this war are killing our young and making our country less secure.
One day in the middle of Camp Casey, Cindy's mother had a stroke. Cindy went back to California but returned to Crawford after a couple days. Such action shows the degree of commitment (or the depth of the heart) that warriors like Cindy Sheehan exhibit and how inspiring that is to others. There were 1,500 Camp Caseys set up all across the nation in solidarity with Cindy. In the research for my book, I found that the Bush Supporters held rallies just before the start of the war and then quit when the president announced the "mission accomplished" seven weeks later. The peace activists began their twice-weekly vigil in September 2002?-and are still there.
The shadow warriors say that Cindy is an angry woman and even some of her supporters cave in to say that when she uses profanity, she will turn off those people who are on the fence about the war. However, even a brief witness of her at public rallies shows that, like a warrior, she keeps her head, is intelligent, and has the facts and figures at hand to mount a rational argument. Part of the way she fights is to expose the shadow warriors' language and the grim realities of war. One of the most troublesome comments they use is "freedom isn't free." Here is how she responds to it:
[This] is very insulting to me. False freedom is very expensive. Fake freedom costs about two billion of our tax dollars a week. Phony freedom has cost the Iraqi people tens of thousands of innocent lives. Fanciful freedom has meant the destruction of a country and its infrastructure. Tragically, this fabricated notion of freedom and democracy cost me far more than I was willing to pay: the life of my son Casey. The Lie of Historic Proportions also cost me my peace of mind. I do not feel free, and I do not feel like I live in a democracy." P. 136
During her Crawford stand, shadow warriors also charged that "Cindy is killing American troops by her anti-American protest." But Cindy was quick to correct them, too:
Oh really? Isn't George Bush killing innocent Americans and Iraqis by sending them to fight in an illegal and immoral war for power and greed? I think the real culprit is my neighbor George. (p. 141)
It is the shadow warriors who say Cindy is an opportunist who knows how to manipulate the media. But recall that the media downplayed the peace movement?-and still does. Cindy remains the only recognized voice of the peace movement. As she says in her book Not One More Mother's Child, she never expected anyone to join her in Crawford. However, something shifted in America when Cindy Sheehan went to Crawford. First of all, she was the only news in town that month but more importantly, part of her appeal, I think, is her authenticity. I saw it most poignantly in the way she treated a family?-a mother, father, and aunt?-who had driven one hour over country roads to meet Cindy. They had lost their son, Timmy, 23, in Iraq due to a roadside bomb only six months before. The family still looked as though they were in shock. It was 6 p.m. and Cindy had just arrived after a TV interview. She had not had anything to eat since breakfast, but before Cindy ate or talked to anyone else, she approached the family and listened to them as she gently rubbed the arms of the weeping mother. In those brief 10 minutes all four of them grieved over the losses they all shared.
The key to Cindy's power is her warrior instinct to protect her loved ones?-and all the soldiers. She calls herself a Mother Bear in her book and eventually would be referred to as "Peace Mom." This instinct, combined with her own sense of allegiance to the nation's ideals, serve as the motivation behind her actions. In this way she fights to protect democracy itself:
It's up to us, the people, to break immoral laws and resist. As soon as the leaders of a country lie to you, they have no authority over you.
Cindy knows the cost of war and violence. It turned her life upside down, and I don't refer to the media attention or her endless participation in peace marches and speeches all over the country. Throughout her book she talks about the sleepless nights she endured?-and continues to endure?-the incessant crying, the red eyes, and the exhaustion from her loss of Casey, her oldest child, whom she calls "my big boy, my hero, my best friend" (p. 3). In the past 18 months she has also lived through a divorce, an in-law feud over her peace activities, her mother's stroke, and time away from her other three children. She is not doing this work for adoration or fame. She is absolutely serious and tenacious about ending the war and bringing the troops home.
Meanwhile, the shadow warrior president postures as an Abraham Lincoln-style leader who urges on the people and the troops toward victory. Unlike Lincoln who constantly mourned the dead, our president, who has not even attended one funeral uses the dead to justify continuing the war. He says that "we will finish the task that they gave their lives for
by staying on the offensive against the terrorists, and building strong allies in Afghanistan and Iraq that will help us win and fight?-fight and win the war on terror." (8)
He delivered this speech shortly after 20 Marines from one small, rural Ohio area had just been killed. He never even mentioned them. Cindy replied:
I don't want him using my son's death or my family's sacrifice to continue the killing. I don't want him to exploit the honor of my son and others to continue the killing. They sent these honorable people to die and are so dishonorable themselves. (p 65)
Edward Tick says that our nation is not very good at grieving a war?-especially a lost war. We never properly grieved over the Vietnam War and are now not doing so well with Iraq. We leave the grieving to our veterans and they sometimes experience this burden as PTSD. This is the shadow warrior at work, too. One way for our own nation to heal from its war wounds, says Tick, is to acknowledge our grief by honoring the dead. As warriors, Cindy and other peace activists are doing this. At Camp Casey in Crawford, crosses were set up to honor and recognize each dead soldier. Every Sunday since February 15, 2004, the local chapter of the Veterans for Peace in Los Angeles sets up a cross for each American soldier at Santa Monica Beach to recognize the fallen Americans from the Iraq and Afghanistan Wars. This place is called Arlington West. Peace activists in cities across America have also taken the time to observe the 1,000th and the 2,000th and recently, the 3,000th soldier that was killed. Every year on March 19, the day the war started, vigils are also set up. This year United for Peace and Justice will hold a march in Washington on that day. The Quakers have a traveling exhibit called Eyes Wide Open where the boots of each soldier killed are displayed. A pile of shoes represents Iraqi civilians.
Finally, in the spirit of warriorhood, Cindy has been transformed by the experience of Camp Casey:
"Before Casey was killed, I didn't think that one person could ever make a difference in the world. Now I know that isn't true. Not only can one person make a difference, but one person, with millions behind her, can make history. I really believe that this movement that began in Crawford, Texas is going to grow and grow and transform the world
.hope is blossoming in Crawford, because WE have the power" (p. 93)
Conclusion
Fighting wars based on deception and lies or without a just cause is not new. In 472 B.C.E. Aeschylus, who lost a brother in the war between the Persians and Athenians, wrote a play, The Persians, that illustrates how a war of choice mounted by the Persian king as "payment for [his] pride and godless arrogance" resulted in the terrible slaughter of common soldiers on both the Athenian and Persian sides (p. 263). Leaders today, especially leaders in democracies, need to be called to task on the decision to go to war. Cindy Sheehan assumed this task by fighting back those shadow warriors. But there are others. The Gold Star Families for Peace, which Cindy founded, seeks not only to support families who have lost loved ones but "to be a positive force in our world to bring our country's sons and daughters home from Iraq, to minimize the human cost of this war, and to prevent other families from the pain [they] are feeling as the result of our losses." The Iraq Veterans Against War, the Veterans for Peace, Military Families Speak Out Against the War, and Mothers Against the Draft are working to end the war and bring the troops home. A new group, Appeal for Redress, is comprised of active duty military who bravely go against the military grain and assert their right to speak to their Congressional representatives to end the war and the U.S. military occupation. So far, 1,000 servicemen have signed on and a representative group went to the Congress on the Martin Luther King, Jr. Day.
Then there is Lieutenant Ehren K. Watada who was the first military officer ?-West Point-trained?-to come forward on June 22, 2006, to publicly refuse deployment to Iraq because he believed it to be an illegal war. For his refusal to be deployed and for his speaking out publicly against the war, he now faces a court martial set for February, which can result in up to six years imprisonment.
Representative Dennis Kucinich (D-Ohio) has proposed a bill to establish a cabinet-level Department of Peace (9) in order to reduce domestic and international violence. One of its current works is to help educate the public about our veterans' difficult health and financial situations. Advocates are also linking with military veterans and our local police officers, the two segments of our society most affected by violence.
Many local peace groups continue to stand out on public street corners?-in all kinds of weather?-demonstrating their objections to the war and the Bush policies. In my town of Kalamazoo, there are two vigils a week (Sundays and Tuesday), which have been going on without fail since September 1, 2002.
We must remember that stopping the shadow warrior does not stop with just one war, the Iraq War. Secretary of Defense Gates is now suggesting that we expand the war in Afghanistan with more troops, our president wants to increase our arsenal of nuclear weapons, and there is some talk about bombing Iran. There are 25 other wars going on in the world. The fact is, however, that modern war is unsustainable. In the 20th century war has killed over 100 million people and some atrocitologists count figures as high as 258,327,000 if you include the massacres, oppressions, and famines that result from or precede war. War in the 21st century with its advanced weapons systems makes it all too easy to commit mass death, destroy vast areas of property and infrastructure, and inadvertently lead us to planetary suicide (10). Stopping the shadow warrior entails abolishing war itself. The warriors for peace and justice have assumed a duty to make this happen! Indeed, they are the only ones left to do it.
FOOTNOTES
1 Robert Moore and Douglas Gillette (1990). King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine. New York: HarperCollins (cited in Edward Tick's book, War and the Soul)
2 This list is based on the following sources:
Edward Tick (2005). War and the Soul: Healing Our Nation's Veterans from Post-traumatic Stress Disorder. Wheaton, IL: Quest Books.
Michael Gurian (1993) in The Prince and the King. London and New York: Tarcher. (Source:
http://www.indranet.com/spirit/warrior/warriorarch.html)
John-Roger (1998) Spiritual Warrior: The Art of Spiritual Living. Los Angeles: Mandeville Press. (Source:
http://www.spiritualwarrior.org)
Ralph Blum (1982, 1987). The Book of Runes: A Handbook for the Use of an Ancient Oracle: The Viking Runes. New York: Oracle Books, St. Martin's Press.
3 Ed Tick summarizes Robert Moore, p. 252.
4 Tick summarizes these characteristics from Robert Moore (1990) in King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine. New York: HarperCollins, pp. 88-95.
5
http://www.iraqbodycount.net
6 The study was conducted by the Johns Hopkins Bloomberg School of Public Health.
7 The president admitted to 30,000 Iraqi deaths about a year ago and he did it offhandedly and without compassion, concern, remorse, or even the faintest recognition of responsibility for these deaths through his order to start a war against Iraq.
8 Cindy Sheehan (2005). Not One More Mother's Child. Santa Fe: Koa Books, p. 124.
9
http://www.thepeacealliance.org/
10 "Deaths by Mass Unpleasantness" on website:
www.users.erols.com/mwhite28/warstat8.htm#Total
I conclude that St George was a true Warrior
~ (More recently by Professor Bonfiglio)
The Way to Peace Can Be Paved With Forgiveness, Reconciliation and Negotiation
Published on Friday, April 18, 2008 by CommonDreams.org
by Olga Bonfiglio
Peace activists are often accused of being naïve dreamers when it comes to dealing with conflict or dangerous enemies.
So what is the alternative? Usually it's to fight fire with fire (i.e., revenge and retaliation).
The very nature of peacemaking, however, is not to fight but rather to confront "the opponent" with intelligence, craftiness, humor and a thirst for justice. We have some splendid examples of this approach in Gandhi, Martin Luther King, Jr., Dorothy Day, just to name a few. Skeptics recoil and sputter that such people were exceptions.
However, let's not forget that these "peace heroes" inspired ordinary people to follow them and choose to become part of a movement for change.
Skeptics also claim that the American "sheeple" cannot be moved because they are asleep, unaware, too numb and too busy to care about injustices. They also say it is impossible to fight against the awesome power of Corporate America, Big Government and other power brokers.
OK, then maybe that's a cue for peace activists' next challenge: How can we inspire others so deeply that they choose to form a movement for change from violence and war to peace; from hatred to love; from revenge and retaliation to forgiveness and reconciliation; from an obstinate refusal to communicate to negotiation?
Let's look at some recent examples of the impossible.
The Amish
On October 2, 2006, ten Amish girls were gunned down in a schoolhouse in Nickel Mines, Pennsylvania.
A community known for its gentleness, religious faith and the rejection of modern technological society had been severely violated. However, within six hours of the shooting, Amish leaders reached out to family members of the killer to let them know that they forgave him and still regarded them as part of the community.
The typical Amish attitude about forgiveness is: "We have to forgive others so that God will forgive us." They formed this outlook on life 300 years ago when their ancestors, the Anabaptists, were persecuted and tortured by Catholic and Protestant religious authorities who objected to their belief in a second baptism. And even as they were burning at the stake, those same Anabaptist martyrs forgave their persecutors, just as Jesus did to his persecutors during his crucifixion 2,000 years before.
The Amish practice of humility, submission and patience "provides them with an enormous capacity to absorb adversity, forgo revenge and carry on-gracefully," say the authors of Amish Grace, a book about the Nickel Mines community's response to this terrible tragedy. It was forgiveness that opened everyone to grace and everyone and everything was suddenly changed.
South Africa
April 27, 1994, marked the day apartheid ended and all of South Africa voted. Nelson Mandela, who had been released from prison after 27 years with 18 in solitary confinement, was elected South Africa's first black president.
Mandela's victory became even more incredible when he called on the post-apartheid government's efforts to create peace and equality among the races. He did this by getting the new government to pass a general amnesty toward those who were guilty of the crimes and atrocities of apartheid as long as they made a full disclosure of all the facts of their activities.
The victims of apartheid would likewise waive their right to sue for compensation and instead accept reparations. Reparations, then, became a symbolic gesture of the nation that bore the victims' pain and trauma. Mandela's underlying assumption was that peace in South Africa could only be won when the people admitted that evil was present in everyone.
"We sat down and negotiated with our former enemies," said Bishop Desmond Tutu, presidential appointee of the Truth and Reconciliation Committees, the key instrument in healing the wounds of apartheid. "We forgot the past, looked for the best in everyone, and came to terms with the ghastly things done by both sides."
Tutu illustrated how this worked by citing an "incredibly moving" inter-faith service he attended in Pretoria.
Survivors who had endured the killing of 11 people in their community held hands with the white police officer who had given the order to kill their family and friends years before.
The officer had applied and was granted amnesty by the Truth and Reconciliation Commission, but he also was required to make a public show of regret for his actions by asking the community to forgive him of his deeds. At first, the community was hostile toward him and disbelieved his repentance, but he pressed them to move beyond the past.
"In that moment, barriers toppled," said Tutu, "and the community forgave him."
"We don't know how it can happen, but it happened. Former enemies were able to find one another in magnanimity, even after they experienced untold suffering. They all had good reasons for revenge, but by discovering their own capacities for evil as part of the whole picture of themselves, they were able to forgive and forget."
Burundi
Burundi is a geographically-isolated country in the Great Lakes region of east-central Africa with a population of 6 million, down considerably after four decades of civil war, genocide, displacement and an epidemic of HIV affecting nearly four percent of the adult population.
Roughly 85 percent of the population is of the marginalized Hutu ethnic origin while most of the minority is the politically dominant Tutsi.
The coffee-based economy (78 percent of its export trade) make it the lowest GDP per capita in the world at US$90 compared to $43,594 in the United States.
It's no wonder that Burundi was recently declared the country with the lowest "satisfaction with life". Howard Wolpe, currently director of the Africa Program for the Woodrow Wilson International Center for Scholars and a former seven-term U.S. congressman, had been working with Burundi for 10 years including five years as presidential special envoy to Africa's Great Lakes region. After getting the go-ahead from the World Bank, Wolpe instituted the Burundi Leadership Training Program (BLTP), which aimed to develop the leaders' communication and negotiation skills needed to guide Burundi's recovery and transition to democracy.
Wolpe went beyond conventional diplomacy, which is usually aimed at obtaining a "quick acceptance" to agreements hammered out by lawyers. The missing element in that process is to take into consideration the personalities of the leaders who harbored decades of fear, mistrust and suspicion.
According to the Wilson Center Web site, the BLTP, "seeks to enable leaders from belligerent parties to address four challenges that are key to the achievement of a durable peace: (1) shifting key leaders from a zero-sum mindset to one that recognizes interdependence and the importance of collaboration; (2) rebuilding the trust and relationships among key leaders that have been fractured by conflict; (3) strengthening their communication and negotiation skills; and (4) rebuilding a consensus on how power should be organized and decisions made."
The Burundi Program has been so successful that Wolpe has been invited to work with the Democratic Republic of Congo, Liberia and most recently, East Timor.
For those of us who want change we need to remember that just because our leadership does not possess the qualities of forgiveness, reconciliation and negotiation, does not mean that "we the people" can't. And if we really believe in democratic governance, then it is incumbent on us to initiate and "be the change" in order to show our leaders the way.
Forgiveness, reconciliation and negotiation are not easy. However, they are essential if we are to move beyond our present divisions, hatreds, violence and war both at home and abroad.
Peace activists, in particular, can make a difference everyday to serve as bridges in our local communities so that the spirit of forgiveness, reconciliation and negotiation can spread throughout our country and the world.
Olga Bonfiglio is a professor at Kalamazoo College in Kalamazoo, Michigan, and author of Heroes of a Different Stripe: How One Town Responded to the War in Iraq. She has written for several national magazines on the subjects of social justice and religion.
Contact her at
[email protected].
http://www.commondreams.org/archive/2008/04/18/8379/