Isithombe seSibhedlela iKunduz e-Afghanistan nge I-Intercept.
NguDavid Swanson, World BEYOND War, Okthoba 2, 2021
I-athikili yakamuva nencwadi yakamuva isiphakamise kabusha lesi sihloko engisaziyo. Lo mbhalo ungudud ongazi lutho ngomsebenzi wesigqoko kuMichael Ratner nguSamuel Moyn, osola uRatner ngokusekela impi ngokuzama ukuyiguqula nokwenza ubuntu kunokuba ayiqede. Ukuhlaziywa kubuthakathaka kakhulu ngoba uRatner uzame ukuvimbela izimpi, ukuqeda izimpi, kanye nokuguqula izimpi. URatner wayekuyo yonke imicimbi yempi. URatner wayekuwo wonke amaphaneli ngesidingo sokuphoqa uBush noCheney ngezimpi nangokuhlukunyezwa. Angikaze ngizwe nokuzwa ngoSamuel Moyn aze abhale le ndatshana eseyakhiwe manje. Ngiyajabula ukuthi ufuna ukuqeda impi futhi ngithemba ukuthi angaba umlingani ongcono kulowo mzabalazo.
Kepha umbuzo ophakanyisiwe, obusukhona amakhulu eminyaka, awunakususwa kalula njengokukhomba ukuthi uMoyn uthole amaqiniso akhe ngoRatner ayiphutha. Lapho ngiphikisana nokuhlukunyezwa kwenkathi kaBush-Cheney, ngaphandle kokuyeka isikhashana imibhikisho yami yezimpi uqobo, abantu abaningi bangisola ngokusekela izimpi, noma ukuphambukisa izinsizakusebenza ekuqedeni izimpi. Ingabe babephutha ngempela? Ngabe uMoyn ufuna ukusola uRatner ngokuhlukumeza okuphikisayo ngisho azi ukuthi naye wayephikisana nempi, ngoba okuhle okukhulu kutholakala ngokubeka yonke into ekuqedeni impi ngokuphelele? Futhi kungenzeka lokho kulungile, noma ngabe isikhundla sikaMoyn?
Ngicabanga ukuthi kubalulekile kulokhu kucatshangelwa ukuqala ngokubheka ukuthi inkinga enkulu ilelephi, okungukuthi ngabashushumbisi, abahlomuli bezempi, abagqugquzeli bezimpi, kanye nenqwaba yabantu abangenzi into eboshelwe ukumisa noma ukuguqula ababulali abaningi nganoma iyiphi indlela nganoma yini. Umbuzo awuyona neze indlela yokuthi ungabafaka yini abashisekeli bezimpi kuleso sixuku. Imibuzo, kunalokho, ukuthi ngabe abashisekeli bezimpi bayayiguqula impi, noma ngabe lezo zinguquko (uma zikhona) zenza okuhle kakhulu, noma ngabe leyo mizamo yezinguquko isiza ekuqedeni impi noma ekwandiseni impi noma cha, ngabe kuningi okuhle okungenziwa ngokugxila esidingweni ukuqeda izimpi ezithile noma sonke isikhungo, nokuthi abaqaphi bezempi bangafeza okuhle okuningi ngokuzama ukuguqula abaguquli bezimpi noma ngokuzama ukuhlanganisa abantu abangasebenzi abangasebenzi.
Ngenkathi abanye bethu bezamile bobabili ukuguqula nokuqeda impi futhi babona ukuthi bobabili bayaphelelisana (akuyona impi ngaphezulu, hhayi ngaphansi, efanelekile ukuqedwa ngoba ifaka ukuhlukunyezwa?), Noma kunjalo kukhona ukwahlukana okuphawulekile phakathi kwabaguqukeli kanye nababhubhisi. Lokhu kwehlukana kubangelwe yingxenye yezinkolelo ezahlukahlukene zabantu mayelana namathuba okuphumelela ngezindlela ezimbili, ngayinye yazo ebikhombisa impumelelo encane futhi ingagxekwa ngaleso sizathu ngabameli bomunye. Kungenxa yengxenye yobuntu nesimo sengqondo. Ngokwengxenye kungenxa yemishini yezinhlangano ezahlukahlukene. Futhi kugcizelelwa ubuncane bezinsizakusebenza, umqondo jikelele wesikhathi esilinganiselwe sokunakwa, kanye nokubheka okuphezulu lapho kugcinwa khona imiyalezo elula neziqubulo.
Lokhu kwehlukana kufana nokwehlukana esikubona minyaka yonke, njengasezinsukwini zakamuva, lapho i-US Congress ivotela umthethosivivinywa wokusetshenziswa kwempi. Wonke umuntu utshela omunye nomunye ukuthi ngokweqiniso umuntu anganxusa amaLungu eCongress ukuthi avote ngokuvumelana nezichibiyelo ezinhle ezingezona neze ithuba lokungena eNdlu (kanye nethuba elincane lokungena eSenate naseWhite House) nokuthi bavote ngokumelene ne Umthethosivivinywa jikelele (cishe awunathuba lokuvimbela nokwakha kabusha umthethosivivinywa, kepha asikho isidingo seSigele noma sikaMongameli sokwenza kanjalo). Kodwa-ke, wonke amaqembu angaphakathi kwe-the-Beltway, alandela-iCongress-Members 'afaka okungenani ama-99.9% emizamo yawo kwizichibiyelo ezinhle, futhi idlanzana lamaqembu angaphandle abeke ingxenye efanayo yemizamo yawo ekufuneni u-Cha amavoti kulo mthethosivivinywa. Cishe awusoze wabona noma ngubani enza zombili lezi zinto ngandlela-thile. Futhi, futhi, lokhu kwehlukana kungaphakathi kwalesi sliver sabantu abangazenzi isikweletu semali yamasosha asikho ukuze kucatshangelwe ngaphezulu kweMithetho Eyisilinganiso Esikhulu Kunayo Yonke Yokuchitha (okuyiyona empeleni, ehlanganisiwe, emincane kakhulu kunemali esetshenziswayo yempi ngonyaka imali).
Incwadi engiphakamisele lesi sihloko yintsha entsha ebhalwe nguLeonard Rubenstein Imithi Eyingozi: Umshikashika Wokuvikela Ukunakekelwa Kwezempilo Ebudloveni Bempi. Umuntu angalindela esihlokweni esinjalo incwadi ngokusongela ngempi uqobo lwayo, indima eliyidlalayo njengembangela enkulu yokufa nokulimala, umsabalalisi omkhulu wezifo zezifo, isisekelo sobungozi be-apocalypse yenuzi, ama-bioweapons angenangqondo amalebhu, imizabalazo yezempilo yababaleki bempi, kanye nokonakaliswa kwemvelo kanye nokungcola okubulalayo okwenziwa yimpi namalungiselelo empi. Esikhundleni salokho yincwadi emayelana nesidingo sokuphatha izimpi ngendlela yokuthi kungahlaselwa odokotela nabahlengikazi, izibhedlela aziqhunyiswa ngamabhomu, ama-ambulensi awaqhunyiswa. Umbhali ufuna ukuthi ochwepheshe bezempilo bavikelwe futhi bavunyelwe ukuphatha zonke izinhlangothi kungakhathalekile ukuthi bangobani noma ngabe yilabo abahlinzeka ngemisebenzi yezempilo. Sidinga, uRubenstein uphikisa ngokufanele, ukuphela kwemikhonyovu yokugoma engeyona eyangempela njengama-CIA ePakistan, ukuphela kokushushisa odokotela abafakaza ngobufakazi bokuhlukunyezwa, njll. Sidinga ukuqopha empini indawo ephephile, ehloniphayo, enikeza usizo kulabo abazama ukuhlanganisa amasosha ukuze aqhubeke nokubulala nokubulawa.
Ngubani ongamelana nezinto ezinjalo? Futhi nokho. Futhi-ke: umuntu akakwazi ukusiza kepha uqaphele umugqa odwetshiwe kule ncwadi, njengakwezinye ezifana nayo. Umbhali akaqhubeki nokusho ukuthi kufanele futhi siyeke ukukhipha imali ekunakekelweni kwezempilo siye ezikhaliweni, kufanele siyeke ukudubula imicibisholo nezibhamu, kufanele siyeke imisebenzi yempi efaka ubuthi eMhlabeni futhi ishise isimo sezulu. Uyema ngezidingo zabasebenzi bezempilo. Futhi akekho ongasiza kepha aqaphele ukubekwa kwenkinga okulindelekile ngokuqina komlobi ekuqaleni, okungenalo iqiniso, nokungaqiniseki ukuthi “uma unikezwe amandla okuba nesihluku, ikakhulukazi empini, lolu dlame alusoze lwaphela ngokuphelele, ngaphandle kwempi uqobo nesihluku esivame ukuhambisana naso sizophela. ” Ngakho-ke impi yinto ehlukile ezenzweni ezimbi ezenziwa yiyo, futhi kuthiwa abahlali "behamba nayo" kepha benza kuphela "kaningi". Kepha asikho isizathu sanoma yini enikelwa ngempi engapheli. Esikhundleni salokho, okungenangqondo kwalowo mqondo kuvele nje kuqhathaniswe ukukhombisa ukuthi kuqiniseke kangakanani ukuthi udlame olubhekiswe kubahlinzeki bezempilo ngaphakathi kwezimpi nalo ngeke luphele (yize kungenzeka ukuthi luncishiswe futhi nomsebenzi wokulunciphisa ungavunyelwa noma ngabe izinsizakusebenza ezifanayo ngabe ziye ekunciphiseni noma ekuqedeni impi). Futhi umqondo lapho konke lokhu kucabanga kuxhomeke ekuthambekeni kobudlova "babantu," lapho ngokusobala abantu besho lawo masiko abantu ahlanganyela empini, njengamasiko amaningi abantu manje nasesikhathini esedlule angakenzi kanjalo.
Kufanele sime kancane lapha ukuze sibone ukuthi impi izophela nya. Umbuzo uwukuthi nje ngabe isintu sizokwenza lokho kuqala. Uma impi ingapheli ngaphambi kokuphela kwesintu, futhi isimo samanje sezikhali zenuzi sihlala singalungiswa, akukho mbuzo omncane wokuthi impi izosiqeda ngaphambi kokuba siyiphele.
Manje, ngicabanga Imithi Eyingozi incwadi enhle kakhulu enikela ngolwazi olubalulekile emhlabeni ngokubhala ngobuchwepheshe ukuhlaselwa okungapheli ezibhedlela kanye nama-ambulensi ngesikhathi sezimpi ngezinqola ezahlukahlukene zezimpi eminyakeni eminingi. Ukuvimba inkolelo yokuthi akunakwenzeka ukunciphisa noma ukuqeda impi, lena incwadi engeke isize kepha yenze umuntu afune nangaphezulu kunakuqala ukunciphisa noma ukuqeda impi, kanye nokuguqula okusele kwayo (kuvimbela inkolelo yokuthi akunakwenzeka izinguquko ezinjalo).
Le ncwadi futhi iyi-akhawunti engakhethi ngokweqile ngokuqondene nesizwe esithile. Imvamisa ukuguqula izimpi kuhambisana nokuzenzisa kokuthi impi yenziwa yizizwe namaqembu ngaphandle kukahulumeni wase-US noma ohulumeni baseNtshonalanga, kuyilapho ababhubhisi bezimpi kwesinye isikhathi behlisa ngokweqile iqhaza elidlalwe empini yinoma ngubani ngaphandle kukahulumeni wase-US. Noma kunjalo, Imithi Eyingozi incike ekugxekeni umhlaba wonke ngokuthi uhulumeni wase-US uguqulwe kancane, ukuthi lapho kuqhuma isibhedlela esigcwele iziguli kuyinto enkulu impela ngoba ayijwayelekile, kanti abanye ohulumeni bahlasela izibhedlela ngokujwayelekile. Lesi simangalo, empeleni, asifakwa kumongo weqhaza laseMelika ekuthengiseni izikhali eziningi, ukuqala izimpi eziningi, ukuphonsa amabhomu amaningi, ukuthumela amabutho amaningi, njll, ngenxa yokugxila ekuguqulweni kwempi noma kanjani okuningi kwakho.
Kwesinye isikhathi, uRubenstein uphakamisa ubunzima obukhulu ekuguqulweni kwempi, eqinisekisa ukuthi kuze kube abaholi bezepolitiki nabezempi benza amasosha aziphendulele ngokuhlaselwa kwabalimele, lokho kuhlaselwa kuzoqhubeka, futhi kuphethe ngokuthi udlame olubhekiswe ekunakekelweni kwezempilo empini akuyona into ejwayelekile ngoba lude evamile. Kepha-ke uthi kunezikhathi lapho ingcindezi yomphakathi nokuqiniswa kwezinkambiso kuvimbele ukuhlaselwa kwabantu. (Kunjalo, futhi kunezikhathi eziningi lapho izinto ezifanayo zivimbele izimpi zonke.) Kodwa-ke uRubenstein uya e-Pinkerish kithi, ethi amasosha aseNtshonalanga anciphise kakhulu ukuqhuma kwamabhomu ngokungakhethi ngomphumela wokuthi “izisulu zomphakathi ezivela ekuqhunyisweni ngamabhomu ngamasosha omoya aseNtshonalanga kukalwa kakhulu ngamakhulu, hhayi emashumini noma emakhulwini ezinkulungwane. ” Funda lokho izikhathi ezimbalwa. Akuyona itypo. Kodwa kungasho ukuthini? Iyiphi impi umbutho wezindiza waseNtshonalanga ohlanganyele nayo obengenawo amashumi noma amakhulu ezinkulungwane zabantu abalimele umphakathi noma ngisho nokufa kwabantu? Ngabe uRubenstein angasho ukubalwa kwabalimele kusukela ekugijimeni kwamabhomu okukodwa, noma ibhomu elilodwa? Kepha kungaba yini iphuzu lokukuqinisekisa lokho?
Into eyodwa engiyibonayo ngokuguqulwa kwempi ukuthi kwesinye isikhathi akususelwa enkolelweni yokuthi ukuzama ukuqeda impi akusizi ngalutho. Futhi kusekelwe ekwamukelweni okucashile kwengqondo yempi. Ekuqaleni akubonakali kunjalo. URubenstein ufuna ukuthi odokotela bakhululeke ukuphatha amasosha nezakhamizi kuzo zonke izinhlangothi, ukuze bangaphoqelelwa ukunikeza usizo nenduduzo kubantu abathile hhayi kwabanye. Lokhu kuyancomeka ngokumangazayo futhi kuphambene nengqondo yempi. Kodwa-ke umqondo wokuthi kumele sicasuke kakhulu lapho kuhlaselwa isibhedlela kunalapho kuhlaselwa ibutho lamasosha usemcabangweni wokuthi kukhona okuthile okwamukelekayo ekubulaleni abantu abahlomile, abangalimalanga, abangewona umphakathi, futhi abemukeleki kangako ekubulaweni bengahlomile, abalimele, abantu abangewona umphakathi. Lokhu kuyindlela yokucabanga ezobonakala ijwayelekile, futhi ingenakugwemeka, kwabaningi. Kepha oqeda impi obona impi, hhayi esinye isizwe, njengesitha, uzokwethuka impela ngokubulala amasosha njengokubulala iziguli. Ngokufanayo, oqeda impi uzobona ukubulawa kwamasosha ezinhlangothini zombili kusabeka ngendlela uhlangothi ngalunye olubona ngayo ukubulawa kwamasosha ohlangothini lwayo. Inkinga ukubulawa kwabantu, hhayi abantu. Ukukhuthaza abantu ukuthi bacabange ngenye indlela, nganoma yini enhle engayenza, futhi kwenza ukulimala kwempi ejwayelekile - ingabe ikhula kahle ngoba abantu abahlakaniphe ngokwedlulele bangacabanga ukuthi impi ngandlela thile yakhelwe entweni ethile engaziwa ebizwa "ngemvelo yomuntu."
Incwadi kaRubenstein ifaka impikiswano ebalulekile, njengoba ibona yena, njengombono kaFranz Lieber wokuthi "isidingo sezempi" sithinta ukuvinjelwa kwabantu empini, kanti uHenry Dunant ubheka okuphambene nalokho. Kepha umbono kaCharles Sumner kaLieber noDunant wangaleso sikhathi wokuthi impi kufanele isuswe awucatshangelwa nhlobo. Ukuvela kwalowo mbono emashumini amaningi eminyaka kulahlekile ngokuphelele.
Kwabanye, kubandakanya nami, izizathu zokusebenzela ukuqeda impi sezibandakanya ngokugqamile okuhle okungenziwa ngezinsizakusebenza ezinikelwe empini. Ukuguqula kabusha impi, njengokuguqula umbutho wamaphoyisa wokubulala nowokubandlulula, kungabandakanya ukufaka izimali ezithe xaxa esikhungweni. Kepha izimpilo ezingasindiswa ngokuqondisa kabusha noma yingxenyana encane yemali esetshenziselwe ezempi ngaphandle kwezempi kanye nokunakekelwa kwezempilo kumane nje kunciphise izimpilo ezingasindiswa ngokwenza izimpi i-100% ihloniphe abahlinzeki bezempilo neziguli, noma ngisho nezimpilo ezingasindiswa ngokuqeda izimpi.
Kuyi-tradeoffs yesikhungo esibi kakhulu eshukumisa ibhalansi ngesidingo sokugxila, okungenani ngokuyinhloko, ekuqedeni impi, hhayi ekuyenzeni ubuntu. Umthelela kwezemvelo, umthelela ekubuseni komthetho, umthelela emalungelweni omphakathi, ukubhebhethekisa inzondo nobandlululo, ukusabalala kodlame ezikhungweni zasekhaya, kanye nokutshalwa kwezimali okumangalisayo, kanye nengozi yenuzi, kusinika ukukhetha sokuqeda impi (noma singayilungisi) noma siziqedele thina.
U-Lieber wayefuna ukuguqula izikhungo eziningi ezinhle ezibandakanya impi, ubugqila namajele. Ngezinye zalezo zikhungo, samukela iqiniso elisobala lokuthi singakhetha ukuziqeda, futhi nabanye asazi. Kepha nansi into eyodwa esingayenza kalula. Singabumba ukuguqulwa kwempi njengengxenye yomzamo wokunciphisa nokuqeda impi, igxathu negxathu. Singakhuluma ngezici ezithile esifuna ziguqulwe zingabikho njengezizathu zazo zombili izinguquko ezihlongozwayo kanye nokuqedwa ngokuphelele. Imiyalezo eyinkimbinkimbi enjalo isemandleni wobuchopho bomuntu obujwayelekile. Into enhle ebingayifeza kungaba ukubeka abaguquli kanye nababhubhisi eqenjini elifanayo, iqembu elivame ukubonakala lisemaphethelweni wokunqoba ukube belingaba likhudlwana nje.
