NguDavid Swanson, World BEYOND War, Januwari 26, 2022
UChristopher Coker's Kungani Impi ingena ohlotsheni nolukaMargaret MacMillan Impi: Indlela Ukungqubuzana Okusimise Ngayo, ka-Ian Morris Impi: Ilungele Yini?, kanye nekaNeil deGrasse Tyson Isesekeli Sempi. Benza izingxabano ezihluke kakhulu ngempi, kodwa banokufana okujwayelekile ukuze kubukeke njengesenzo sokuphana okwedlulele ngisho nokunikeza isithunzi amagama abo ngokuthi "izingxabano." Incwadi kaCoker, efana nekaMacMillan kodwa engaphansi, inikela ngamakhasi amaningi kuma-tangents kanye nokungahambisani.
ngine inkulumo-mpikiswano eza lapho ngizobe ngiphikisana ngokuthi impi ayisoze yathethelelwa. Inkulumompikiswano enjalo ngokuvamile futhi ngokunengqondo iqala ngaphezu komqondo wokuthi impi ayinakugwenywa. Ngilindele ukuthi umphikisi wami aphikise, hhayi ukuthi abantu bagwetshelwe impi njengokulamba, ukoma, ukulala, njll., kodwa ukuthi isimo singacatshangwa lapho ukulwa nempi kungaba yisinqumo sokuziphatha esingenziwa uhulumeni.
Yebo “impi ayinakugwenywa” futhi “impi iyathetheleleka” ivame ukuhlangana. Ukube impi ibingenakugwenywa ubungasebenzisa lokho ukuze ulungisele izimpi ukuze uzinqobe kunokuba uzilahlekele. Ukube impi ibifaneleka ngandlela thize ehlala njalo, ungasebenzisa lokho ukuze uphikise ngokungagwemeki kwayo. Incwadi kaCoker ithi emakhasini ayo okuqala impi ayinakugwenywa, ukuthi ukuqeda impi “kuyinkohliso enkulu,” ukuthi “[w]e ngeke neze ibalekele impi,” kuyilapho ihlanganisa lokhu kanye nezimangalo zokuthi impi inengqondo futhi inenzuzo. Ngasekupheleni kwencwadi, ngemva kokuvuma kaningi ukuthi impi imbi kangakanani, uyabhala “Ingabe siyoke sibone ukuphela kwempi? Mhlawumbe, ngolunye usuku . . . .” Ingabe incwadi enjalo idinga ukuphikiswa, noma ingabe ukukhononda ngokumosha isikhathi kungase kufaneleke kakhudlwana?
U-Coker, phakathi nenkathi yencwadi, udlala kabusha le timu evamile. Ngesinye isikhathi ubeka izimangalo ekade zachithwa nguStephen Pinker mayelana nempi yangaphambi komlando, bese elandisa amanye amaqiniso aphazamisayo angahambisani nezimangalo zikaPinker, bese ephetha, “Ekugcineni, ongeyena uchwepheshe kufanele ahambe namathumbu akhe. Futhi ngiyakhetha. . . . ” Kodwa ngaleso sikhathi, kungani kufanele umuntu abe nendaba nalokho akukhethayo?
Empeleni asikho isidingo sokuthi umuntu “ahambe namathumbu,” njengoba ngizozama ukuchaza. Ngifuna ukucacisa kuqala, ngoba lezi zincwadi azikwenzi, ukuthi kunomehluko phakathi kokuthi impi ayinakugwenywa futhi ithi impi isilungele. Noma kungaba yiqiniso ngaphandle kokunye. Kokubili kungaba yiqiniso. Noma, njengoba kwenzeka ngempela, zombili zingamanga.
Umbono wokuthi impi ayinakugwenywa uphikisana nezinkinga eziningi. Enye iwukuthi abantu benza izinqumo, futhi ukuziphatha kwamasiko kudalwa yilezo zinketho. Leyo nkinga eyodwa yanele ukumisa yonke impi-ayinakugwema isitimela, kodwa kunezinye. Okunye ukuthi ayikho impi yangempela yomuntu ngamunye lapho singeke sikwazi ukulandisa ngezinqumo ezenziwe nokuthi izinqumo ezihlukene bezingenziwa kanjani. Enye inkinga ukuthi imiphakathi yonke ivame ukukhetha ukwenza ngaphandle kwempi isikhathi eside. Okwesithathu ukuthi abantu abaningi, ngisho nangaphansi kohulumeni abalwa izimpi, baphila ukuphila kwabo ngaphandle kokuhlangana nempi, nokuthi labo abahlangene nayo ngokuvamile bayahlupheka. Emphakathini owake wezwa ngempi, ungathola abanye abantu ukuthi bafune ukuba nengxenye, nakuba ngokuvamile bengebaningi abazokwenza konke abangakwenza ukuze bayigweme, ingasaphathwa eyezixuku ezizobamba iqhaza kuphela uma ziphoqelekile. Alikho izwe eMhlabeni elinesibhedlela sabantu abahluphekayo ngenxa yempi, noma uhlaka oluphoqelela abantu ukuba badle, balale, baphuze, benze uthando, benze abangane, benze ubuciko, bacule, noma baphikisane, ngenxa yezinhlungu zejele noma ukufa. Izincwadi eziningi eziphikisana ngokungagwemeki kokuthile aziphethi ngokuthi “Siyoke sibone ukuphela kwakho? Mhlawumbe, ngolunye usuku . . . .”
Kuphinde kube nenkinga yokuthi izinto zihluke kakhulu kangakanani ezibizwa ngokuthi impi namuhla, eminyakeni engama-200 edlule, eminyakeni eyizi-2,000 edlule, ezizweni ezinamabutho amakhulu, nasemiphakathini esebenzisa imikhonto. Kungenziwa icala eliqinile lokuthi umshayeli we-drone kanye nomjikijeli womkhonto abahlanganyeli emsebenzini ofanayo, nokuthi lapho u-Coker ebhala "Impi ibingeke ibe yinto engenakwenzeka uma singazimisele ukuzidela komunye nomunye," kungenzeka ukuthi akabhekiseli. ukuxosha abashayeli bezindiza, omongameli, onobhala bempi, abenza inzuzo ngezikhali, izikhulu ezikhethiwe, abaphathi bemithombo yezindaba, abafundi bezindaba, noma ochwepheshe, ababonakala benza impi ibe nokwenzeka bebodwa ngaphandle kokuzinikela okuthile.
Umbono wokuthi impi inenzuzo uphikisana nezinkinga zayo, okuhlanganisa nokuthi impi iyimbangela ehamba phambili yokufa nokulimala nokuhlukunyezwa nokuhlupheka nokungabi namakhaya, umbhubhisi ohamba phambili wengcebo nempahla, umshayeli oyinhloko wezinkinga zababaleki, imbangela enkulu ukucekelwa phansi kwemvelo kanye nobuthi bomoya, amanzi nomhlaba, isiphambukisi esiphezulu sezinsiza kude nezidingo zabantu nezemvelo, imbangela yengozi ye-apocalypse yenuzi, ukuthethelelwa kwezimfihlo zikahulumeni, isisekelo esiyinhloko sokuguguleka kwenkululeko yabantu, umthelela ongaguquguquki wenzondo nodlame lokucwasa ngokwebala, isikhubekiso sokuqala ekusungulweni komthetho noma ukubambisana komhlaba wonke ezinkingeni zomhlaba ezingezona ozikhethela izizwe zomhlaba ezihlulekayo ukuzilungisa ngendlela efanele, njengokuwohloka kwesimo sezulu kanye nobhadane lwezifo, ivumile inhlekelele ukuthi abasekeli banoma iyiphi impi ethile bangabalwa ngokuphelele ukuze benze sengathi “iyindlela yabo yokugcina.”
Umehluko engiwenzayo phakathi kwesimangalo esingamanga sokuthi impi ayinakugwenywa kanye nesimangalo esingamanga sokuthi impi inenzuzo ayikho encwadini egcwele udaka kaCoker, hhayi nje ngoba ixubile, ayihlelekile, futhi ijwayele ukwenza izinto ezingabalulekile, kodwa futhi ngoba ifuna yenza inkulumo-mbumbulu kaDarwin yokuthi impi iyinzuzo yokuziphendukela kwemvelo, nokuthi le nzuzo ngandlela-thile yenza impi ingenakugwenywa (ngaphandle kokuthi ayikwenzi ngoba “mhlawumbe ngolunye usuku . . . “).
UCoker akenzi ingxabano kakhulu njengokushelela ekucabangeni njengoba ephithizela. Ubhekisela “ekubeni izinsizwa zidonselwa empini ekuqaleni” nakuba izinsizwa eziningi ngokusobala azinjalo, futhi emiphakathini entula impi, akukho neyodwa insizwa eye yakhangwa kuyo. Uthi: "Impi yaqala emakhulwini ezinkulungwane zeminyaka," kodwa lokhu kuvela ukuthi kusekelwe ikakhulukazi emathunjini akhe, okunye ukuqagela mayelana Homo erectus ekugcineni, kanye nengqikithi ephelele yemibhalo yaphansi enguziro. "U-Immanuel Kant uvumile ukuthi sinodlame ngokwemvelo," uCoker uyasitshela, ngaphandle kokusikisela ukuthi singase sidlule imibono "yemvelo yekhulu leshumi nesishiyagalombili."
Eqinisweni uCoker ugxumela lapho ukuze ahambise umoya kaDkt. Pangloss ukuze asazise ukuthi impi iholela ekuzaleni okuhlukahlukene, okubangela ukwanda kwezinga le-IQ, ukuze, “Kunesizathu esinengqondo sokuthi kungani sizibandakanya kulokho okuvame ukubonakala. ukuziphatha ngendlela ebonakala engenangqondo kangako.” Impi ingase ibe buhlungu kodwa ingabi buhlungu njengokwehluleka kukaVoltaire ukunamathela kulokhu! Ungakhathazeki ukuthi lokhu kuwukusangana ngokuphelele. Ake sicabangele nje lo mbono wokuziphatha okuphusile okungakaze kukhulunywe noma, ngokwazi kwethu, ngisho nokucatshangelwa. Izimpi ngokuvamile zikhangiswa njengezimpi zokulwa nezikhali zakwamanye amazwe amakhasimende aphenduke amabi futhi ngandlela-thile amashiqela, hhayi njengendlela yokuzalana nabantu bezinye izizwe ababi. Futhi, cha, uCoker akakhulumi ngezimpi zasendulo. Uthi: “Abantu banobudlova obungenakugwenywa. Usho manje. Futhi kuze kube phakade. (Kodwa mhlawumbe hhayi ngolunye usuku.)
U-Coker ufakazela ukuthi impi ayinakugwenywa ikakhulukazi ngokukhomba izinto eziningi eziyinqaba zobuhlakani bezinye izilwane kanye nokushiyeka kwabantu, ngaphandle kokuchaza ukuthi noma yikuphi kwalokhu kufakazela okuthile. “Nathi asithonywa, akunjalo, izisusa eziphakeme njengokudla okusheshayo (yize kungenamsoco kunabanye) namamodeli athengwa ngezithombe (okuthe nakuba ekhanga ngokuvamile engahlakaniphe kakhulu kunabanye abantu).” Impicabadala enkulu lapha, ngicabanga ukuthi, ukuthi bahlakaniphe kancane yini kunomuntu okholelwa ukuthi isithombe se-photoshop sinezinga lobuhlakani. Iphuzu libonakala liwukuthi ngandlela thize kuwukuzikhukhumeza kwezinhlobo zezilwane ukuvuma umthwalo wethu wemfanelo (namandla) wokukhetha ukuziphatha kwethu. Kodwa, yiqiniso, kungase kube ukungazi okungenasibopho ukungakwenzi.
Eminye imininingwane ebalulekile evela ku-Coker engingayenzi:
"[H] izidalwa zomuntu zizimisele ukubulalana zodwa, ngokuzifaka engozini ethile." (ikhasi 16) (ngaphandle kwabaningi babo abangekho)
“[W]ar kube enye yezindlela eziphumelela kakhulu zokuthuthukisa 'ukufaneleka kwethu kwekusasa.'” (ikhasi 19) (ngaphandle kokuthi lokhu akunangqondo, okungaqondakali kwe-fascistic, umbhedo ngisho noma ama-nukes engagcini ekuchazeni ukufaneleka kwethu)
"Impi iyaqhubeka nokuhlangabezana nezidingo zethu zezenhlalo nezengqondo." (ikhasi 19) (ngaphandle kokuthi akukho ukuhlobana phakathi kwempi yezizwe kanye namazinga enjabulo yezizwe, okuphambene impela)
"Impi yiyona eyenza sibe abantu." (ikhasi 20) (ngaphandle kokuthi iningi lethu elingahlangene nempi alizona izimvubu)
"ukuthakasela kwethu impi yonke indawo" (ikhasi 22) (okungaphezu kokuthatheka kwethu nge-COVID?)
“Ukuthula kungaqhekeka. Kungaqubuka impi . . . .” (ikhasi 26) (ngakho, kungani kukhulunywa ngabantu? lokhu kubonakala kuwumsebenzi wezazi zezulu)
"Ingabe ubuhlakani bokwenziwa buzosusa impi ezandleni zethu?" (ikhasi 27) (uma uzokwenza impi ingenakugwenywa ngabantu abangebona abantu, kungani uthi ubuntu bobuntu obungaphakathi bobuntu yikho okwenza impi igwemeke?)
'Ilungelo' lokubulawa ngomunye umuntu kuphela, ngisho noma edubula umcibisholo osuka ezinkulungwaneni zamakhilomitha, lingase libe yilungelo eliyisisekelo lamalungelo abantu esizifunela lona thina." (amakhasi 38-39) (angikwazi ngisho)
U-Coker, ngesikweletu sakhe, uzama impendulo ku-paradox yempi-ubuntu yobulili. Impi yayivame ukumenyezelwa njengengenakugwemeka, yemvelo, kanye neyabesilisa. Manje abesifazane abaningi bayakwenza. Uma abesifazane bekwazi ukulicosha, kungani bobabili abesilisa nabesifazane bengakwazi ukulibeka phansi? Kodwa uCoker umane ukhomba izibonelo ezimbalwa zabesifazane abathile ababehileleka empini kudala. Ayikho impendulo nhlobo.
UCoker uphinde athi “impi ibilokhu iwumgogodla wazo zonke izindlela zokuphila esizidalile kuze kube manje. Kujwayelekile kuwo wonke amasiko nakuzo zonke izikhathi; lidlula kokubili isikhathi nendawo.” Kodwa-ke lokhu akulona iqiniso. Akukaze kube nenqubekela phambili emhlabeni wonke ngokusebenzisa izinhlobo ezingcono kakhulu zemiphakathi, njengoba u-Coker ecabanga, kodwa njengoba kwachazwa kahle Ukusa Kwakho Konke, kungakhathaliseki ukuthi uthini ngakho konke okunye okukuleyo ncwadi. Futhi izazi eziningi ze-anthropologists ziye ibhalwe phansi ukungabi khona kwempi ezingxenyeni eziningi zomhlaba isikhathi eside.
Lokho okungenziwa incwadi efana neka-Coker, nokho, kusiphazamisa eqinisweni elilula lokuthi ngithanda ukubona u-Jean-Paul Sartre evuka phansi, ikhanda lakhe lizulazula amadigri angu-360, futhi esiklabalasa: noma ngabe wonke umuntu ubehlale enempi, singakhetha ukungayi.
