Print this post Print this post

Loving Your Enemies:
What’s Missing from the Debate about Confederate Monuments

1,603 words

Growing up, the video game Metal Gear Solid made a significant impression on me.

Looking back now, it’s amusing to remember how much the series deals with the topic of genetic determinism. The core of the plot revolves around a number of characters who eventually discover that they were created as part of a government project to create genetically enhanced soldiers by cloning the DNA of Big Boss, “The Greatest Warrior of the 20th Century.” In essence, the whole theme of the entire series revolves around a kind of twin study.

Dr. Naomi Hunter leads the medical support crew assembled to assist lead character Solid Snake in the first entry to the series, briefing him between and during missions. Naomi is a Rhodesian whose parents were killed by Frank Jaeger in the Rhodesian Civil War, who was subsequently adopted by him (without knowing he was her parents’ killer) years later. Unaware of her real parents, ethnic origin or birth name, she develops an interest in genetics in the hopes of understanding more about herself, and ends up achieving a doctorate in genetics, specializing in gene therapy.

Somewhere around halfway into the first game, this conversation between you, Solid Snake; Naomi Hunter; and Roy Campbell, the Colonel in charge of the operation, happens:

Naomi: Snake, is there a woman in your life?

Snake: After you’ve been through as many wars as me, it’s hard to trust anyone.

Naomi: Friends?

Snake: Roy Campbell . . .

Campbell: Huh? You’re still calling me friend?

Naomi: Is that it?

Snake: No, there was another . . . Frank Jaeger.

Naomi: What!?

Campbell: Big Boss’s most trusted lieutenant and the only member of FOX–HOUND to ever receive the codename “Fox”. Gray Fox.

Naomi: . . .

Snake: I learned a lot from him.

Naomi: But . . . didn’t you try to kill each other?

Snake: That’s true. We did. In Zanzibar. But it was nothing personal. We were just professionals on opposite sides, that’s all.

Naomi: And you still call yourselves friends?

Snake: Hard to believe? War is no reason to end a friendship.

Naomi: That’s insane.

Snake: I first met him on the battlefield. He was being held a prisoner of Outer Heaven. But he didn’t look like a prisoner to me. He was always so cool and precise. I was still green and he showed me the ropes.

Naomi: You knew him well?

Snake: No. We never talked about our personal lives. Sort of an unwritten rule. The next time I saw him on the battlefield, we were enemies. We were fighting barehanded in a minefield. I know it sounds strange to most people. But we were just two soldiers doing our jobs. It’s like a sport.

I haven’t played these games in years now, but this scene was brought to mind by the campaign to destroy Confederate war memorials. The emotion Snake discusses—of being capable of trying to kill someone, who is simultaneously trying to kill you, and yet still consider it “nothing personal” and still consider yourself “friends”—is a real one that many of us today won’t recognize, and maybe won’t be able to feel, simply because we haven’t been introduced to the concept. In fact, calling this “friendship” is awkward and sloppy precisely because to explain this idea in English, the writer had to make use of terms that exist in the English language to try to explain one that simply doesn’t. If anything, the concept deserves its very own word. The term “frenemies” comes close, but represents something far more trivial.

As best as I can tell, this is an emotion that only men—and for that matter, only particular kinds of men—are capable of feeling. Men who possess and are driven by a sense of honor; who are comfortable with themselves in violent conflict; and who see themselves as part of, rather than as detached from and somehow ‘above’, the inevitable cycles of nature and history. These are the kinds of men who will be capable of fighting for their side of a violent conflict, without needing to dehumanize their enemies in order to be able to do it. And if they don’t need to dehumanize their enemies in order to fight, there’s a whole range of emotions they may be left capable of feeling towards their opponents instead: friendship, and even respect. Ever since I very first heard this brief discussion from a video game as a child and the emotion itself worked its way in my mind, I found it fascinating and admirable.

C. S. Lewis says something similar in Mere Christianity:

Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not to subject myself to punishment—even to death. If one had committed a murder, the right Christian thing to do would be to give yourself up to the police and be hanged. It is, therefore, in my opinion, perfectly right for a Christian judge to sentence a man to death or a Christian soldier to kill an enemy. I always have thought so, ever since I became a Christian, and long before the war, and I still think so now that we are at peace.

. . . What I cannot understand is this sort of semipacifism you get nowadays which gives people the idea that though you have to fight, you ought to do it with a long face and as if you were ashamed of it. It is that feeling that robs lots of magnificent young Christians in the Services of something they have a right to, something which is the natural accompaniment of courage— a kind of gaity and wholeheartedness.

I have often thought to myself how it would have been if, when I served in the first world war, I and some young German had killed each other simultaneously and found ourselves together a moment after death. I cannot imagine that either of us would have felt any resentment or even any embarrassment. I think we might have laughed over it.

. . . We may kill if necessary, but we must not hate and enjoy hating.

And it hit me today that comprehension of this one basic emotion is the core of what’s missing on all sides of the debates around whether federal government buildings should or shouldn’t display monuments to the Confederacy.

It is telling that while some people have tried to take the middle ground stance that whatever one feels or doesn’t feel about Confederate monuments, they should be kept out of federal property, nobody actually stopped to wonder why they are being hosted on federal property in particular in the first place.

It doesn’t exactly make sense that the federal government would think, “Yay, the Confederacy!”

It doesn’t make sense that the federal government would think, “Yay, slavery!”

It doesn’t make sense that the federal government would think, “Yay, Robert E. Lee!”

The aim of the Confederacy was to break away from the federal government.

And as Michael Cushman details in Our Southern Nation, this made some sense because in practice, the American South was really more continuous with the civilizations it found itself north of (Brazil, the Spanish colonies of the Caribbean, and other parts of the New World) than it was with the American North to begin with.

Lest one think that only Southern states contain these monuments to the Confederacy, New York (at least until recently) contained a memorial planted by Robert E. Lee, as well as streets named after both Lee and Stonewall Jackson. Ohio’s Camp Chase cemetery contains a memorial to dead Confederate soldiers whose arch is inscribed with the word “AMERICANS.” There are other memorials in Sandusky and Ottawa County, and multiple roads. Wilboughy High School even had a Confederate rebel as its school mascot until recently.

The United States Capitol’s National Statuary Hall Collection includes Robert E. Lee, Jefferson Davis, and several others. The Lee Highway goes from New York City to San Francisco. The Union states of Maine, Pennsylvania, Kansas, Nevada, Indiana, Illinois, and Vermont all have memorials of some kind; Pennsylvania, California, Kansas, Ohio, and others all have or have had Confederate monuments in public spaces.

So I ask again: why? None of these were Confederate states. These are the states that defeated the Confederacy, and the public spaces displaying these monuments are owned by the federal government the Confederate states didn’t want to belong to.

The answer is that, when high schools in Ohio or Vermont use Confederate rebels and plantation owners as their mascots, they do so in the same spirit in which so many others adopted symbols of the Indigenous peoples—in the same spirit in which C. S. Lewis believed he would laugh in Heaven with his German opponent from WWI—and in the same spirit in which Solid Snake would call Frank Jaeger his “friend.”

You’ll note, of course, that when American Indians are used as mascots, this is considered evil because it’s “appropriation”; whereas when Confederates are used as mascots, this is considered evil too—but not because the cultures of the North shouldn’t “appropriate” the symbols of the South.

In any case, the only reason anyone can interpret these monuments as representing a simplistic sentiment of “Yay, slavery!”—with the absurd implication that areas owned by the federal government, in states that played major roles in providing soldiers and supplies to the Union, must be celebrating the very cause they defeated—is because they’ve grown detached from the nature of conflict, and have therefore grown detached from any natural understanding of the magnanimity that can be found in the sentiment of respecting one’s enemies even in victory.

Related

This entry was posted in North American New Right and tagged , , , , , , , , , , . Both comments and trackbacks are currently closed.

3 Comments

  1. JimB
    Posted September 1, 2017 at 8:31 pm | Permalink

    On the other hand (on closer thought), I can’t say that I don’t admire the Jews’ and Negro’s solidarity to their respective tribes. Even though there exists a lot of in-fighting among Jews, and black-on-black violence among Negroes… they do stick together against “the Other”, right or wrong. I envy that quality. I wish my beloved, brainwashed people, White people, still possessed that quality. I do find it honorable. Although it does little-to-nothing to mitigate the hate that I have for these two enemies. Because it’s the ONLY good quality they possess.

  2. JimB
    Posted September 1, 2017 at 8:17 pm | Permalink

    I believe that what you speak of, this ability to look at your enemy as just a player on the opposing team, not hating him and even seeing something honorable and good in him… is an ability that only the White man and certain Oriental tribes (Japanese coming foremost to my mind) are capable of. Certainly, Negroes and Jews have never, do not now, and never will see things in this way. Therefor, in my view, it’s an exorcise in pointlessness to even bring this “altruistic” quality up, considering the natures of the enemies we’re up against. Just my two cents. I can easily HATE my enemies instead… and I do. Which makes much more sense, considering. Plus… our enemies are actually disgusting, soliciting no feelings of “frenemy-ship” in my mind.

    • Jaego
      Posted September 1, 2017 at 9:47 pm | Permalink

      Yeah, strange stuff. One of the most tenets of Communism is that their opponents are completely lacking in humanity and deserve what they get, the worse the better. This is obviously not going to be a war fought with chivalry, at least not on their side and not on ours if we have any sense. That kind of fighting was mostly within a given culture or against cultures very similar. The Communists, Negroes, Hispanics, and Jews view us as utterly alien and want to rid the world of us. Not much chivalry there. Some of the American Indians were capable of this and sometimes conducted play battles. But that was only one kind of fighting. Apologists have seized on this so as to hide the deadly raids, wholesale war to take another tribe’s territory, and wholesale slaughter at times.

    Kindle Subscription
  • Our Titles

    You Asked For It

    More Artists of the Right

    Extremists: Studies in Metapolitics

    Rising

    The Importance of James Bond

    In Defense of Prejudice

    Confessions of a Reluctant Hater (2nd ed.)

    The Hypocrisies of Heaven

    Waking Up from the American Dream

    Green Nazis in Space!

    Truth, Justice, and a Nice White Country

    Heidegger in Chicago

    The End of an Era

    Sexual Utopia in Power

    What is a Rune? & Other Essays

    Son of Trevor Lynch's White Nationalist Guide to the Movies

    The Lightning & the Sun

    The Eldritch Evola

    Western Civilization Bites Back

    New Right vs. Old Right

    Lost Violent Souls

    Journey Late at Night: Poems and Translations

    The Non-Hindu Indians & Indian Unity

    Baader Meinhof ceramic pistol, Charles Kraaft 2013

    Jonathan Bowden as Dirty Harry

    The Lost Philosopher, Second Expanded Edition

    Trevor Lynch's A White Nationalist Guide to the Movies

    And Time Rolls On

    The Homo & the Negro

    Artists of the Right

    North American New Right, Vol. 1

    Forever and Ever

    Some Thoughts on Hitler

    Tikkun Olam and Other Poems

    Under the Nihil

    Summoning the Gods

    Hold Back This Day

    The Columbine Pilgrim

    Confessions of a Reluctant Hater

    Taking Our Own Side

    Toward the White Republic

    Distributed Titles

    Reuben

    The Node

    A Sky Without Eagles

    The Way of Men

    The New Austerities

    Morning Crafts

    The Passing of a Profit & Other Forgotten Stories

    Asatru: A Native European Spirituality

    The Lost Philosopher

    Impeachment of Man

    Gold in the Furnace

    Defiance