Showing posts with label Anzac Day. Show all posts
Showing posts with label Anzac Day. Show all posts

Saturday, 25 April 2026

#ANZAC: "And year after year, the numbers grow fewer, who remember what it was we're not to forget"

 



'Sacrifice,' by sculptor Rayner Hoff, inside the Australian War Memorial in Sydney's Hyde Park
"It's gratifying, in a way, that we start Anzac Day every year with a commemoration of a shambolic dawn landing that kicked off a pointless and wholly tragic military campaign that snuffed out some of the best young men of two young nations. It's not a victory march, but a sobering commemoration of the destruction of war.
    "This is healthy. This much is good.
    "'Lest we Forget!' we say"
    "It's said every year. And yet year after year, the numbers grow fewer who remember what it was we're not forgetting....

"THE MYTHOLOGY OF ANZAC is that the battle at the Dardanelles gave birth to two nations. If that’s true, it is an odd birth, fathered out of failure by way of disaster.
 
"In the end, the attempted occupation [of the Gallipoli peninsula] was decided upon partly because in any bureaucracy once plans are begun they are very hard to stop ..." 
[T]he reason they embarked [was] not to beat the Hun, but to save the Czar [and to] gift Constantinople to Russia.... as an altruistic gift to an 'ally' who was the most autocratic in Europe, who had shown no sign of earning British trust ... the price for the sacrifice to be paid for in the blood of those Australian, New Zealand and British young men and their families.... 
    "Such is the code of sacrifice under which the decision was made to go.... [in pursuit, said Churchill, of] 'a victory such as the war had not yet seen.'
    "It never would. It never could. 
    "Instead, it all turned to omnishambles. The only thing in the end about which anyone had anything about which to boast was a successful and well-executed withdrawal. 
    "It was a bloody mess that achieved nothing, that could achieve nothing, purchased at the price of a wholesale sacrifice of young lives that could have meant something. It was a total unmitigated disaster, but at least, now, dear reader, some reason for the whole, sordid shambles might be clearer. 
    "The reason however for commemorating the shambles as the botched 'birth' (in some way) of our nation is very much less so."

~ composite quote excerpted from NOT PC's posts 'Lest we forget what?' and 'But what were the ANZACs fighting for, Grandad?'

Wednesday, 23 April 2025

Countdown to Anzac Day, 2025

On the 100-year anniversary of the first Gallipoli landings, I posted here at NOT PC a series of 'Countdown to Anzac Day' blogs, which I thought were pretty good. Here's the introduction, ten years later, with a few surprising revelations explained in the series ...
image
Pic NZ Herald

Several media and veterans organisations have now begun their own “countdown to Anzac Day” — counting down to the 100-year anniversary of the disastrous Anzac landings on a 700m stretch of Turkey’s Dardanelles, many miles and several  mountain ranges distant from Turkey’s capital.

It was one of the most disastrous operations amid a whole war replete with disasters. A war begun with no purpose, fought with no quarter, at the end of which three empires had been destroyed, a fourth all but bankrupted, and a platform for big government and for future conflicts was laid across both victors and vanquished for a century (not least WWII, the Cold War and a century of Middle-Eastern conflict).

And more than twenty-million families across the globe were left mourning their dead.

No-one across the world was untouched. And not one of them could really have said what they had been fighting for.

New Zealand, of course, had no argument with Turkey. Neither, before the war began, had the British empire, or Britain. Fact is, Britain had no real argument with Germany either, or with Austro-Hungary. Which didn’t stop Britain's ruling Liberal Party – also destroyed in the wash-up of war – voting to enter the war on the back of a Treaty with Belgium that obliged them to do nothing (and a Belgian government that concurred).1

There are many things to say and understand about this conflict. A war that brought down the curtain on a half-century of prosperity, and nearly a century in which (with some exceptions1) global peace had almost broken out. Some of those things are things you might not know, or think you do know but are just not so.

Did you know, for instance, that for some months before the Anzac landings British naval ships had been bombarding the forts along the narrow Dardanelles Peninsula – all but sending a telegram directly to the Pasha and Gallipoli's defenders, giving them time to organise the defence. And if that wasn't enough, the British parliament's gabbling had been making it explicit, removing any element of surprise.

Did you know that Australian and New Zealand soldiers embarking in November 1914 on ships towards Britain thought they would be fighting for Britain on the Western Front, against a German aggressor. Not fighting against a peaceful Turkey to gift Constantinople to Russia --against whom for decades New Zealanders and Australians had been defending their shores and ships?

imageDid you know that the  Triple Entente, the so-called “alliance” shared between Britain, France and Russia, was not in fact a formal alliance committing Britain to war. And that not one of the so-called Allies, France, or Russia, nor Germany (nor even most people in Britain or in the British Cabinet), knew until Britain’s Commons vote in August that Britain or its Empire would enter the war at all?

Did you know that in going to war against Germany, in an alliance with Russia, the British Empire was opposing itself to one of Europe’s few fledgling democracies —and against its biggest trading partner in Europe — and allying itself with Europe’s most autocratic dictatorship? (So what was it fighting for again?)

And, since Germany and Britain were each other’s best European customers, what about the idea so often voiced that “when goods don’t cross borders armies will”? What happened to the arguments that a half-century of free trade would cement peace?

And what happened to the knowledge about the machine gun, about its massive destructive power that each major power had learned in colonial combat, but refused to take into account in their “cult of the offence” and mutually unrealistic fantasies for swift European victory?

There is much to be said about the origins of this war, and of the Gallipoli landings that “gave birth to a nation.” So over the next two-and-a-bit weeks in some of this series's links below I’ll be saying some of them in ways you may not have heard before.

I hope you can join me.

This post is part of NOT PC’s #CountdownToAnzacDay series. Other posts in the series:

As often happens, satire tells more truth than the reality does...

NOTES
1. There were other, strategic reasons given, about which more later, but this was the explicit reason of principle given by Foreign Secretary Sir Edward Grey in his speech to the British House of Commons ending ending in an almost unanimous vote to enter the war against Germany and Austro-Hungary. Yet the 1839 Treaty of London (signed as a result of the Napoleonic Wars) had committed French, Prussian and British troops to respect Belgium’s neutrality, not to share in its defence. And when asked for military assistance by both France and Britain, both the Belgian King and his Government declined.
2. The Franco-Prussian and American Civil Wars were the obvious two exceptions, along with the various “Imperial Wars” erupting around the globe. But, unlike virtually the entirety of human history up to that point, the whole world was enmeshed for a century in trade rather than conflict. A remarkable state of affairs.

[Images by Wikipedia Commons, The Onion & NZ Herald]

Tuesday, 22 April 2025

There is Nothing Noble About Sacrifice

With the conjunction of Easter and ANZAC in the same week, the word "sacrifice" is being sickeningly over-used.

"Sickeningly" because so few users of the work are fully aware of just how barbaric the ethic of sacrifice is. As I say in this repost of a blog from 2019:

There is Nothing Noble About Sacrifice.

Since so many have used the word so often, let's define it:


"Slaughter." "Surrendering..." "Immolation." Nothing noble about any of that. 

Let's examine it further:
Sacrifice” is the surrender of a greater value for the sake of a lesser one or of a nonvalue. Thus, [the ethic of] altruism gauges a man’s virtue by the degree to which he surrenders, renounces or betrays his values (since help to a stranger or an enemy is regarded as more virtuous, less 'selfish,' than help to those one loves). The rational principle of conduct is the exact opposite: always act in accordance with the hierarchy of your values, and never sacrifice a greater value to a lesser one. [Emphasis added.]

And further:

“Sacrifice” does not mean the rejection of the worthless, but of the precious.
“Sacrifice” does not mean the rejection of the evil for the sake of the good, but of the good for the sake of the evil. “Sacrifice” is the surrender of that which you value in favor of that which you don’t.
    If you exchange a penny for a dollar, it is not a sacrifice; if you exchange a dollar for a penny, it is. If you achieve the career you wanted, after years of struggle, it is not a sacrifice; if you then renounce it for the sake of a rival, it is. If you own a bottle of milk and give it to your starving child, it is not a sacrifice; if you give it to your neighbour’s child and let your own die, it is.
    If you give money to help a friend, it is not a sacrifice; if you give it to a worthless stranger, it is. If you give your friend a sum you can afford, it is not a sacrifice; if you give him money at the cost of your own discomfort, it is only a partial virtue, according to this sort of moral standard; if you give him money at the cost of disaster to yourself—that is the virtue of sacrifice in full.
    If you renounce all personal desires and dedicate your life to those you love, you do not achieve full virtue [by this moral standard]: you still retain a value of your own, which is your love. If you devote your life to random strangers, it is an act of greater virtue. If you devote your life to serving men you hate—[by this depraved moral standard] that is the greatest of the virtues you can practice.
    A sacrifice is the surrender of a value. Full sacrifice is full surrender of all values.

"The surrender of all values." There is nothing, nothing at all, that is noble about that.

'Sacrifice,' by sculptor Rayner Hoff, inside the Australian War Memorial in Sydney's Hyde Park

Does that mean you should never fight at all? Never fight for those you love? No:
Concern for the welfare of those one loves is a rational part of one’s selfish interests. If a man who is passionately in love with his wife spends a fortune to cure her of a dangerous illness, it would be absurd to claim that he does it as a “sacrifice” for her sake, not his own, and that it makes no difference to him, personally and selfishly, whether she lives or dies.
    Any action that a man undertakes for the benefit of those he loves is not a sacrifice if, in the hierarchy of his values, in the total context of the choices open to him, it achieves that which is of greatest personal (and rational) importance to him. In the above example, his wife’s survival is of greater value to the husband than anything else that his money could buy, it is of greatest importance to his own happiness and, therefore, his action is not a sacrifice.
    But suppose he let her die in order to spend his money on saving the lives of ten other women, none of whom meant anything to him—as the ethics of altruism would require. That would be a sacrifice. Here the difference between Objectivism and altruism can be seen most clearly: if sacrifice is the moral principle of action, then that husband shouldsacrifice his wife for the sake of ten other women. What distinguishes the wife from the ten others? Nothing but her value to the husband who has to make the choice—nothing but the fact that his happiness requires her survival.
    The Objectivist ethics would tell him: your highest moral purpose is the achievement of your own happiness, your money is yours, use it to save your wife, that is your moral right and your rational, moral choice.
Fighting for your values, fighting for those you love, these are acts of integrity. Not of sacrifice.

We may honour a man acting in support of his values, even at the risk of his life. We should neither honour, nor call it, a sacrifice.

Why?

First, because honouring their memory demands it. That's a question of our integrity.

Second, there is a very practical reason; one of self-defence:
It stands to reason that where there’s sacrifice, there’s someone collecting sacrificial offerings. Where there’s service, there’s someone being served. The man who speaks to you of sacrifice, speaks of slaves and masters. And intends to be the master.
Such people exist in every age. 

They called men to war in 1914 in the name of, says one historian, "an altruistic willingness to sacrifice oneself for the cause of righteousness." They call people now, Great Leaders of every description seeking sacrifice to a "higher cause" -- to the State, to the Climate, to any Great Cause selected by the Great Leaders, expunging the sin of selfishness in their answer to the call of "Duty."

But as a great writer once observed: "Under a morality of sacrifice, the first value you sacrifice is morality itself."

There is nothing noble about sacrifice. 

Tuesday, 16 July 2024

"New Zealand lacks a national unifying myth"


"New Zealand lacks a national unifying myth that embodies the shared views of the country’s history and future. The loss of a common national story is central to many of News Zealand’s problems. Myths explain our history, chart a path to the future and help bind the country together.
    "Richard Slotkin, who has written extensively about the various mythologies underpinning the United States experience, suggests that ‘myths are the stories – true, untrue, half-true – that ... provide an otherwise loosely affiliated people with models of patriotic action.’ A more formal dictionary definition suggests that myths may be popular traditions embodying core social values* ...
    "There have been a number of what may be described as archetypal experiences in New Zealand history that could approach a 'mythological' status that reflect the embodiment of some of the values that underpin the national identity. ANZAC immediately comes to mind. Wartime activity and service brings a people together often because national survival is at stake.
    "Then there is the 'man alone' myth that underpins much of Jock Phillips writing, along with the Kiwi do-it-yourself 'number 8 wire' approach to problem solving. Sport tends to be a unifier but primarily a hysterical support for the All Blacks which rapidly diminishes if the team does anything but win. Sport is meant to demonstrate resilience in the fact of adversity but not, it would seem, on the part of the fans.
    "Historians are well positioned to invent and develop new national stories. ... But historians have not taken on the task of devising a coherent national mythology that can bring unity to a fractured nation. Instead, students are being taught radically different versions of the nation’s past. All this reflects not simply divergent opinions on specific issues, but disagreements about the fundamental character of our institutions and the purposes of our nation.
    "One myth which did possess a unifying feature but which has been badly eroded is the position of the Treaty of Waitangi. The treaty established a foundation for equal citizenship, one people with equal recognition under the law.
    "Hobson at the signing of the Treaty is reputed to have said 'He iwi tahi tatou – 'we are now one people.' ... The problem is that in many respects myths [like this one] contain a great deal of invention and not a lot of evidence. But Hobson’s Pledge, whether it was said or not, provides a solid background for a national identity and the foundation for a common purpose. We should be one people. We should acknowledge our differences but our shared objective should be a unity of purpose. And with that unity of purpose we can become ... a country with well-educated people, who enjoy the lifestyle their unique setting offers and the good health that goes with that ..." 
~ Thomas Cranmer from his post 'A Common Purpose and a National Mythology'
* Myths are not a lie, explains mythologist Joseph Campbell, and to call them that is a misunderstanding — 
"a very strong and narrow opinion of what a myth 'is.' Someone who, perhaps, has only been exposed to the negative use of the term as a phrase for something that is seen as a 'mistruth.' Something told with the intent to deceive, or from the vantage point of a naive or uneducated mind. For many, calling something a 'myth' is to associate it with a profound deception: a feeble or unsophisticated attempt to explain material reality before the advent of the scientific age. Some see the term as an equivalent to the more modern 'fake news.' 
"The contemporary conception of myth as falsehood has led people to think of myths as fairytales (another complex story structure that is often dismissed as containing much less essential truth than they actually do).
"But for Campbell, myth presents a version of the truth that is far more essential than that which can be gleaned from almanacs, censuses, and encyclopaedias, whose 'facts' are dependent on the experience of the field of time and are often outdated as soon as they are published."
Writer Robert A. Johnson sums it up, saying "Myths are a special kind of literature not written or created by a single individual, but produced by the imagination and experience of an entire age and culture, and can be seen as the distillation of the dreams and experiences of a whole culture." 

So neither unimportant nor trivial. And certainly not a lie.

 

Tuesday, 25 April 2023

'Never, Never Fade Away'



'Never Fade Away,' by NZ musical legends Hello Sailor. 

"Age shall not wither them..."

(And remembering Graham and Dave.)


Sunday, 24 April 2022

#ANZAC: "year after year, the numbers grow fewer, who remember what it was we're not forgetting"



'Sacrifice,' by sculptor Rayner Hoff, inside the Australian War Memorial in Sydney's Hyde Park


"It's gratifying, in a way, that we start Anzac Day every year with a commemoration of a shambolic dawn landing that kicked off a pointless and wholly tragic military campaign that snuffed out some of the best young men of two young nations. It's not a victory march, but a sobering commemoration of the destruction of war.
    "This is healthy. This much is good.
    "'Lest we Forget!' we say"
    "It's said every year. And yet year after year, the numbers grow fewer who remember what it was we're not forgetting....

"THE MYTHOLOGY OF ANZAC is that the battle at the Dardanelles gave birth to two nations. If that’s true, it is an odd birth, fathered out of failure by way of disaster.
    "[And] the reason they embarked [was] not to beat the Hun, but to save the Czar [and] gift Constantinople to Russia.... as an altruistic gift to an 'ally' who was the most autocratic in Europe ... the price for the sacrifice to be paid for in the blood of those Australian, New Zealand and British young men and their families....
    "In the end, the attempted occupation [of the Gallipoli peninsula] was decided upon partly because in any bureaucracy once plans are begun they are very hard to stop, and partly too as an altruistic gift to an “ally” who was the most autocratic in Europe, who had shown no sign of earning British trust -- the price for the sacrifice to be paid for in the blood of those Australian, New Zealand and British young men and their families.
    "Such is the code of sacrifice under which the decision was made to go.... [in pursuit, said Churchill, of] 'a victory such as the war had not yet seen.'
    "It never would. It never could.
    "Instead, it all turned to omnishambles. The only thing in the end about which anyone had anything about which to boast was a successful and well-executed withdrawal.
    "It was a bloody mess that achieved nothing, that could achieve nothing, purchased at the price of a wholesale sacrifice of young lives that could have meant something. It was a total unmitigated disaster, but at least, now, dear reader, some reason for the whole, sordid shambles might be clearer.
    "The reason however for commemorating the shambles as the botched 'birth' (in some way) of our nation is very much less so."

~ excerpted from NOT PC's posts 'Lest we forget what?' and 'But what were the ANZACs fighting for, Grandad?'


Sunday, 25 April 2021

Lest we forget what?



It's gratifying, in a way, to start Anzac Day every year with a commemoration of a shambolic dawn landing that kicked off a pointless and wholly tragic military campaign that snuffed out some of the best young men of two young nations. It's not a victory march, but a sobering commemoration of the destruction of war.

This is healthy. This much is good.

"Lest we Forget!"

It's said every year. And yet year after year, the numbers grow fewer who remember what it was we're not forgetting.

In my own lifetime, the commemoration seems to have morphed from remembering the birth of a nation and the bungling of generals -- and all those who are gone -- to one in which the twin themes of nationalistic duty and blood sacrifice have come to thoroughly permeate the day.

Is it just the proximity to Easter that allows that commemoration's central theme to bleed so strongly into this one, I wonder? Or the co-opting of Anzac Day by so many Australian sporting franchises to sell tickets? Maybe. I fear instead that it's the increasing growth of the gruesome ethics of duty and altruism, and the demands of the State in collecting both.

Yes, war can be the ultimate antidote to tyranny. But what's increasingly praised each Anzac Day is not the price of victory over tyranny, but the alleged virtues of sacrifice itself.

But there is nothing -- nothing -- virtuous about sacrifice.

Sacrifice” is the surrender of a greater value for the sake of a lesser one or of a nonvalue... “Sacrifice” does not mean the rejection of the worthless, but of the precious.
“Sacrifice” does not mean the rejection of the evil for the sake of the good, but of the good for the sake of the evil. “Sacrifice” is the surrender of that which you value in favor of that which you don’t... 
A sacrifice is the surrender of a value. Full sacrifice is full surrender of all values. 
.

The sculpture above and below is by Australian artist Rayner Hoff, inside the Australian War Memorial in Sydney’s Hyde Park.


It is called, appropriately, ‘Sacrifice.’


At the very focal point of what is virtually a temple to the slain, a stylised man-machine lies prostrate on his shield. Embossed upon it are the words “come home on either with your shield or on it,” the words said by wives whose husbands answered the call to war. His corpse is offered up across a sword too weighty to wield, atop a stylised column lauding the ultimate sacrifice of an individual life. "It tells," says the official description, "not only of the brutality of war and of the suffering it engenders, but of the noblest of all human qualities – self-sacrifice for duty." 

!


It is a brilliant union of art and architecture. Which makes it all the more horrifying. Few twentieth-century sculptures celebrate the morality of sacrifice in war more nobly. More starkly. More ... appropriately.

For never is the widespread acceptance of the morality of sacrifice exploited so thoroughly but in times of war. In World War One, that mis-named 'Great War,' the exploitation was explicit -- sacrifice exploited for recruitment, for economic savings, to diminish liberty, to justify and transmogrify the mass slaughter into something akin to a mass crusade.
Honour, Duty, Patriotism and -- clad in glittering white -- the great pinnacle of Sacrifice, pointing like a rugged finger to Heaven. [1]
This disgusting cant was how Lloyd George combined the themes in a 1914 recruiting speech, the "great pinnacle" uniting the reasons to die on the State's chosen altar in history's most pointless war. To no-one's surprise, hymns were written in this vein, ringing to the drumbeat of sacrifice, sacrifice, sacrifice ...
Proudly you gathered, rank on rank, to war
As who had heard God’s message from afar;
All you had hoped for, all you had, you gave,
To save mankind—yourselves you scorned to save
 [2]
... the sacrifice of self to others praised as the primary virtue, the hoped-for result of that sacrifice (final victory?) moving quietly into second place.

In the final days of that pointless war, and desperate to give meaning to the slaughter, the literal blood sacrifice of millions was being called up by the religious as constituting some form of great moral atonement akin to that called up by the Easter crucifixion. Said the Evangelical Alliance in 1918:
The men who, in days gone by, have recoiled from the plan statement of God's Word that 'without shedding blood there is no remission of sin' should find this doctrine easy of acceptance in these days when our lives in this Nation, as the lives of those in the Nations allied to us, are being redeemed by the blood of our sons. [3]
What grotesquerie is this: "Redeemed by the blood of our sons"! And this is said as words of praise! Thus are the transgressions of those who seek moral meaning in mass slaughter. Could anything be more foul? "At the centre of this," writes historian Adrian Gregory,
was an interpretation of war as in some sense 'a sign of grace' in the English people. Before the war all the indications were supposedly of some kind of a disaster; a disaster caused by materialism, selfishness and social division. The war had called forth a better nature. An altruistic willingness to sacrifice oneself for the cause of righteousness ... [4]
"We have been too comfortable and too indulgent," cried the goat-footed Lloyd George, "many, perhaps, too selfish." This by a man who conscripted men by the million to die in sheer blind terror. Thus is selfishness made the sin and the morality of altruism made explicit as a call to mass sacrifice -- that collective bloodshed 'atoning' in atavistic fashion for the pre-war "sin" of producing (all-too briefly) a peace-loving world.For having produced and enjoyed, in those years before the 1914-18 war, what was described as “the last afterglow of the most radiant cultural atmosphere in human history” -- or as Austrian author Stefan Zweig called it “individual freedom at its zenith, after [which, after that war,] I saw liberty at its lowest point in hundreds of years.” [5, 6] That was what mass slaughter had bought. A world war that brought about a Second World War. And, by the ethic of altruism, the soldier's sacrifice became a "'blood tax' against which everyone else had to measure themselves." [7]

We are still being asked to, every April 25.

What is it then we should least forget, every year? For these are among the things that I cannot. As Ayn Rand observed, when there is widespread call of sacrifice, there is always someone ready and willing to pick up the sacrifices. Not in military duty necessarily, today, but undoubtedly in calls for duty, for selflessness, for service to a higher cause -- either State, or Climate, or Great Cause -- that Great Cause to be selected for us by Great Leaders. Selfishness, still, the sin to be expunged. Following along -- in "kindness," in sacrifice, in forelock-tugging obedience -- the virtue to be encouraged.

For under a morality of sacrifice, the standard of value is never your own happiness, but that of others. Not your own prosperity, but that of others. Not even your own life, but those of others. (As W.H Auden sarcastically summarises, “We are all here on earth to help others; what on earth the others are here for I can’t imagine.” [8])

The result of all this sacrifice amounts to nothing more than an often blood-soaked row of zeroes. And no wonder, for as this excerpt from Galt’s Speech points out: "Under a morality of sacrifice, the first value you sacrifice is morality…" [9]


Think about it.

In the meantime, and as a much healthier antidote, let’s talk about what morality is for: not to teach us how to suffer and die, but to enjoy ourselves and live!

About happiness and its pursuit. Not war. Not sacrifice. But the thing -- and, flowing from freedom, perhaps the only thing -- that is ever worth fighting for. “What else could be more selfishly important?”

Let's not forget what we are here for: to pursue our own happiness in our own productive way, asking neither that others sacrifice for us, nor that we need to sacrifice ourselves to others.

Lest we forget that!




NOTES:

1. David Lloyd George, speech at Queen's Hall, September, 1914, quoted in Adrian Gregory's book The Last Great War,  2008, "an entirely new account of how British society understood and endured the war." (You might also say: of the moral means by which they were exploited.)
2. From the hymn 'O Valiant Heart,' taken from a poem by John Stanhope Arkwright, published in The Supreme Sacrifice, and other Poems in Time of War (1919)
3. The War and Sacrificial Death: A Warning, The Evangelical Alliance, 1918, quoted in Gregory
4. Gregory, 157

5. From Ayn Rand’s introduction to her essay collection The Romantic Manifesto: A Philosophy of Literature.
6. From Stefan Zweig’s 1942 autobiography, which is also a biography of the collapse of Europe into barbarism, The World of Yesterday

7. Gregory, 150
8. Auden, Prose, vol. 2, p. 347
9. Rand, Atlas Shrugged

Saturday, 25 April 2020

"If I had to take hell, I would use the Australians to take it and the New Zealanders to hold it." #QotD



"If I had to take hell, I would use the Australians to take it and the New Zealanders to hold it." 
           ~ Afrika Korps commander Erwin Rommel (quoted in Desert Fox, p. 115) 
"If I'd had one division of Maori, I would have taken the canal in a week. If I'd had three, I'd have taken Baghdad." 
           ~ attrib. Erwin Rommel
[Hat tip Steve Hale]
quo 

Thursday, 25 April 2019

Nothing noble about sacrifice


Since so many have used the word today, let's define it:


Nothing noble about that. 

Let's examine it:
Sacrifice” is the surrender of a greater value for the sake of a lesser one or of a nonvalue. Thus, altruism gauges a man’s virtue by the degree to which he surrenders, renounces or betrays his values (since help to a stranger or an enemy is regarded as more virtuous, less “selfish,” than help to those one loves). The rational principle of conduct is the exact opposite: always act in accordance with the hierarchy of your values, and never sacrifice a greater value to a lesser one.
And further:
“Sacrifice” does not mean the rejection of the worthless, but of the precious.
“Sacrifice” does not mean the rejection of the evil for the sake of the good, but of the good for the sake of the evil. “Sacrifice” is the surrender of that which you value in favor of that which you don’t.
    If you exchange a penny for a dollar, it is not a sacrifice; if you exchange a dollar for a penny, it is. If you achieve the career you wanted, after years of struggle, it is not a sacrifice; if you then renounce it for the sake of a rival, it is. If you own a bottle of milk and give it to your starving child, it is not a sacrifice; if you give it to your neighbour’s child and let your own die, it is.
    If you give money to help a friend, it is not a sacrifice; if you give it to a worthless stranger, it is. If you give your friend a sum you can afford, it is not a sacrifice; if you give him money at the cost of your own discomfort, it is only a partial virtue, according to this sort of moral standard; if you give him money at the cost of disaster to yourself—that is the virtue of sacrifice in full.
    If you renounce all personal desires and dedicate your life to those you love, you do not achieve full virtue [by this moral standard]: you still retain a value of your own, which is your love. If you devote your life to random strangers, it is an act of greater virtue. If you devote your life to serving men you hate—[by this depraved moral standard] that is the greatest of the virtues you can practice.
    A sacrifice is the surrender of a value. Full sacrifice is full surrender of all values.
There is nothing, nothing at all, that is noble about that.

Does that mean you should never fight at all? Never fight for those you love? No:
Concern for the welfare of those one loves is a rational part of one’s selfish interests. If a man who is passionately in love with his wife spends a fortune to cure her of a dangerous illness, it would be absurd to claim that he does it as a “sacrifice” for her sake, not his own, and that it makes no difference to him, personally and selfishly, whether she lives or dies.
    Any action that a man undertakes for the benefit of those he loves is not a sacrifice if, in the hierarchy of his values, in the total context of the choices open to him, it achieves that which is of greatest personal (and rational) importance to him. In the above example, his wife’s survival is of greater value to the husband than anything else that his money could buy, it is of greatest importance to his own happiness and, therefore, his action is not a sacrifice.
    But suppose he let her die in order to spend his money on saving the lives of ten other women, none of whom meant anything to him—as the ethics of altruism would require. That would be a sacrifice. Here the difference between Objectivism and altruism can be seen most clearly: if sacrifice is the moral principle of action, then that husband should sacrifice his wife for the sake of ten other women. What distinguishes the wife from the ten others? Nothing but her value to the husband who has to make the choice—nothing but the fact that his happiness requires her survival.
    The Objectivist ethics would tell him: your highest moral purpose is the achievement of your own happiness, your money is yours, use it to save your wife, that is your moral right and your rational, moral choice.
Fighting for your values, fighting for those you love, these are acts of integrity. Not of sacrifice.

We may honour a man acting in support of his values, even at the risk of his life. We should neither honour, nor call it, a sacrifice.

Why?

Because honouring their memory demands it. That's a question of our integrity.

And there is a practical reason:
It stands to reason that where there’s sacrifice, there’s someone collecting sacrificial offerings. Where there’s service, there’s someone being served. The man who speaks to you of sacrifice, speaks of slaves and masters. And intends to be the master.
Such people exist in every age. 

They called men to war in 1914 in the name of, says one historian, "an altruistic willingness to sacrifice oneself for the cause of righteousness." They call people now, Great Leaders of every description seeking sacrifice to a "higher cause" -- to the State, to the Climate, to any Great Cause selected by the Great Leaders, expunging the sin of selfishness in their answer to the call of "Duty."

But as a great writer once observed: "Under a morality of sacrifice, the first value you sacrifice is morality itself."

There is nothing noble about sacrifice. 
.
.

"Lest we forget" is said every year, and with increasing vehemence, as the twin themes of duty & blood sacrifice have come to permeate the day--the soldiers' sacrifice like a "blood tax against which everyone else must measure themselves." #AnzacDay



"'Lest we forget' is said every year, and with increasing vehemence, as the twin themes of duty and blood sacrifice have however come to permeate the day--the increasing link between the ethics of duty and of altruism ever more apparent--the soldiers' sacrifice still like 'a blood tax against which everyone else must measure themselves.'
    "But, as Ayn Rand observed, when there is widespread call of sacrifice, there is always someone ready and willing to pick up the sacrifices. Not in military duty necessarily, not today, but undoubtedly in calls for duty, for selflessness, for service to a higher cause -- to State, to Climate, or to someone else's Great Cause -- that Great Cause to be selected for us by Great Leaders. Selfishness, still, the great sin to be expunged."
          ~ excerpted and paraphrased from my 2018 Anzac Day post 'Lest We Forget What?'
[Sculpture by Australian artist Rayner Hoff, inside the Australian War Memorial in Sydney’s Hyde Park]
.

Wednesday, 25 April 2018

Lest we forget *what*?


I grow increasingly uneasy every year with the growing laudation of Anzac Day.

Lest we forget, it is said, every year, with increasing vehemence. But what exactly is it we should be remembering, and are earnestely entreated not to forget?

In my own lifetime, the remembrance seems to have morphed from the birth of a nation and the bungling of generals and remembering those who are gone to one in which the twin themes of duty and blood sacrifice have come to thoroughly permeate the day. Is it just the proximity to Easter that allows that commemoration's central theme to bleed so strongly into this one, I wonder? But I fear instead that it's the increasing link between the ethics of duty and altruism, and the demands of the State in collecting both.


The sculpture above and below is by Australian artist Rayner Hoff, inside the Australian War Memorial in Sydney’s Hyde Park.


It is called, appropriately: ‘Sacrifice.’


At the very focal point of what is virtually a temple to the slain, a stylised man-machine lies prostrate on his shield (embossed upon it are the words “come home on either with your shield or on it,” the words said by wives whose husbands answered the call to war) across a sword too weighty to wield, atop a stylised column lauding the ultimate sacrifice of an individual life...


Few twentieth-century sculptures celebrate the morality of sacrifice in war more nobly. More starkly. More ... appropriately.

For never is the widespread acceptance of the morality of sacrifice exploited so thoroughly but in times of war. In World War One, that mis-named 'Great War,' the exploitation was explicit -- sacrifice exploited for recruitment, for economic savings, to diminish liberty, to justify and transmogrify the mass slaughter into something akin to a mass crusade.
Honour, Duty, Patriotism and -- clad in glittering white -- the great pinnacle of Sacrifice, pointing like a rugged finger to Heaven. [1]
This disgusting cant was how Lloyd George combined the themes in a 1914 recruiting speech, the "great pinnacle" uniting the reasons to die on the State's chosen altar. To no-one's surprise, hymns were written in this vein,  ringing to the drumbeat of sacrifice, sacrifice, sacrifice ...

Proudly you gathered, rank on rank, to war
As who had heard God’s message from afar;
All you had hoped for, all you had, you gave,
To save mankind—yourselves you scorned to save
[2]

In the final days of the war, desperate to give meaning to the slaughter, the literal blood sacrifice of millions was being called up by many as constituting some form of great moral atonement akin to that called up by the Easter crucifixion.
The men who, in days gone by, have recoiled from the plan statement of God's Word that 'without shedding blood there is no remission of sin' should find this doctrine easy of acceptance in these days when our lives in this Nation, as the lives of those in the Nations allied to us, are being redeemed by the blood of our sons. [3]
Thus are the transgressions of those who seek moral meaning in mass slaughter. Could anything be more foul? "At the centre of this," writes historian Adrian Gregory,
was an interpretation of war as in some sense 'a sign of grace' in the English people. Before the war all the indications were supposedly of some kind of a disaster; a disaster caused by materialism, selfishness and social division. The war had called forth a better nature. An altruistic willingness to sacrifice oneself for the cause of righteousness ... [4]
"We have been too comfortable and too indulgent," cried Lloyd George, "many, perhaps, too selfish." Thus is selfishness made the sin and the morality of altruism made explicit as a call to mass sacrifice -- that collective bloodshed 'atoning' in atavistic fashion for the pre-war sin in having produced and enjoyed what was described as the last afterglow of the most radiant cultural atmosphere in human history -- or as Austrian author Stefan Zweig called it “individual freedom at its zenith, after [which] I saw liberty at its lowest point in hundreds of years.” [5, 6] That was what mass slaughter had bought. By the ethic of altruism, the soldier's sacrifice was a "'blood tax' which everyone else had to measure themselves against." [7]

We are still being asked to, every April 25.

What is it then we should least forget, every year? For these are among the things that I cannot. As Ayn Rand observed, when there is widespread call of sacrifice, there is always someone ready and willing to pick up the sacrifices. Not in military duty necessarily, today, but undoubtedly in calls for duty, for selflessness, for service to a higher cause -- either State, or Climate, or Great Cause -- that Great Cause to be selected for us by Great Leaders. Selfishness, still, the sin to be expunged.

For under a morality of sacrifice, the standard of value is never your own happiness, but that of others. Not your own prosperity, but that of others. Not even your own life, but those of others. (As W.H Auden sarcastically summarises, “We are all here on earth to help others; what on earth the others are here for I can’t imagine.” [8])

The result of all this sacrifice amounts to nothing more than an often blood-soaked row of zeroes; or as this excerpt from Galt’s Speech points out: "Under a morality of sacrifice, the first value you sacrifice is morality…" [9]



Think about it.

In the meantime, and as a much healthier antidote , let’s talk about happiness. Not war. Not sacrifice. But the thing -- and, flowing from freedom, perhaps the only thing -- that is ever worth fighting for. “What else could be more selfishly important?”




NOTES:

1. David Lloyd George, speech at Queen's Hall, September, 1914, quoted in Adrian Gregory's book The Last Great War,  2008, "an entirely new account of how British society understood and endured the war." (You might also say: of the moral means by which they were exploited.)
2. From the hymn 'O Valiant Heart,' taken from a poem by John Stanhope Arkwright, published in The Supreme Sacrifice, and other Poems in Time of War (1919)
3. The War and Sacrificial Death: A Warning, The Evangelical Alliance, 1918, quoted in Gregory
4. Gregory, 157
5. From Ayn Rand’s introduction to her essay collection The Romantic Manifesto: A Philosophy of Literature.
6. From Stefan Zweig’s 1942 autobiography, which is also a biography of the collapse of Europe into barbarism, The World of Yesterday
7. Gregory, 150
8. Auden, Prose, vol. 2, p. 347
9. Rand, Atlas Shrugged
.

Tuesday, 24 April 2018

Q: But what were the ANZACs fighting *for*, Grandad?


Today, all the stories from Anzac Cove seem so inevitable. But what were all those ANZAC troops actually fighting for – and why were they doing it in Turkey, for Galt’s sakes!? 
What on earth were they hoping to achieve over there? 
And why exactly is their sacrifice and botched battle considered part of the “birth” of our two nations?

From the centenary’s Countdown to Anzac Day series here at NOT PC comes this blog’s answer to those questions.

* * * *

Did you know that Australian and New Zealand soldiers embarking in November 1914 on ships towards Britain thought they would be fighting for Britain on the Western Front, not fighting in Turkey to gift Constantinople to Russia --against whom for decades New Zealanders and Australians had been defending their shores and ships? Yet that is the reason they embarked – not to beat the Hun, but to save the Czar and to gift him a city … 

THE MYTHOLOGY OF ANZAC is that the battle at the Dardanelles gave birth to three nations. If that’s true, it is an odd birth, fathered out of failure by way of disaster. For modern Turkey, the mythology helps hide a genocide. For Australia and NZ, it gives us a birth date more unmired by difficult questions of colonialism than an earlier birth-date would bring.

Still, it’s mostly a modern invention, this mythology, and if there’s any truth to it at all then it applies more in Australia than it does in New Zealand, where they have made “the anniversary of a botched battle into virtually the country’s national day.”[1]

It’s truly, truly odd. In what way did a butchered battle give birth to these two nations so far away from the carnage, or from any genuine understanding of what the total waste of human life was for?

It’s true that for the first time, outside the few sports played internationally, NZers and Australians could compare themselves on a world stage and begin to identify (if they could) the sorts of national differences that distinguish one group of people from another. But NZers’ similarities with Britons were still greater than any real differences, and both at war’s beginning and end NZers still identified themselves thereat: Indeed, NZ’s war began with Prime Minister Massey’s abject declaration to parliament “that, if necessity unfortunately arose, New Zealand was prepared to send her utmost quota of help in support of the Empire,”[2] and at war’s end held even tighter to Britain than at war’s start, remaining for decades (especially by contrast with Australia) “a particularly Anglophile part of the Commonwealth.”[3]

So it’s not really clear why this legend even arises, in NZ at any rate.

Even in Australia, the legend has only a short heritage. The publicity poster for Peter Weir’s film Gallipoli, released in 1981, tells a tale of the legend’s birth: “’From a place you have never heard of … comes a story you’ll never forget.”  Take careful note of that phrase “a place you have never heard of” – it describes where the ‘legend’ sat just three-and-one-half decades ago: nowehere. “[It says] a lot about where the Anzac saga had been,” says an Australian author who’s examined this frequently overlooked point, “and equally where it would be going.”[4]

ODDLY ENOUGH, FOR A BATTLE that supposedly gave birth to two nominally independent nations it was one hatched, devised, planned and bungled entirely without the input of either -- and the participation of the Australian and NZ Army Corps themselves was entirely accidental.

It couldn’t be more appropriate that the reason these two were chosen for the ill-fated mission was born out of battlefield disaster. "Chewing barbed wire" to little effect on the Western Front, and under political pressure to achieve a breakthrough somewhere (even a place no-one had heard of), the war chiefs found a plan drawn up years before that some of them thought might have legs.

Not Kitchener however. Britain’s wartime icon and then war chief Field Marshall Kitchener had declared that in this campaign Britain could afford neither British troops from the Western Front nor the British navy for escort duties, so when Churchill's plans for a naval breakthrough at the place of legend failed as dismally as naval tacticians had predicted, the fortunate happenstance of colonial troops already en route for the Suez escorted by Japanese warships was seized upon to reinforce a French/British force begrudgingly transferred from Belgium.

The resulting irony (among  many) was that, entirely unknown to anyone when they departed, these ANZAC troops were headed to a place they'd never heard of to deliver a city to a natural foe, escorted there by ships of a navy against whose threat (after Japan's stunning victories in the Russo-Japanese war) Australia and New Zealand had huddled even further beneath Britain's defensive skirts.

Perhaps the final irony in this disaster was that Britain cared nothing for those infant nations’ troops, throwing them away in a campaign of unmitigated disaster whose success, if it had even been possible, would have done nothing to shorten the war, and whose drawn-out failure few wanted to acknowledge.

IT WAS ARGUED BY no less than Lloyd George that knocking the Ottomans out of the war would “knock out Germany’s props” and leave its “soft underbelly” exposed. Nothing, really, could have been further from the truth. The campaign undermined whatever reputation remained of both Royal Navy and British military acumen – and if it were costing thousands of young lives on the flat and easily supplied Western Front “to move General Haig’s drinks cabinet a few yards closer to Berlin,”[5] then it swiftly became clear that in the distant and mountainous terrain between Constantinople and Berlin there lay no shortcut. Nonetheless, 1st Baron Maurice Hankey, who as Secretary of Britain’s War Council “carried all before him [in cabinet] with his persuasive memorandum of 28 December 1914”[6] proposing British, Greek, Bulgarian and Romanian troops “occupy” Constantinople. As if it were simply a matter of the the choosing being the doing.

For his part, Churchill, at this early stage of plans being hatched, favoured the “diversion” of landing troops on an island in the Baltic, for which he received the much-deserved disdain of his cabinet colleagues, but seeing a bandwagon driving past, when shown Hankey’s memo he jumped quickly on board, “commenting that he himself had advocated an attack at the Dardanelles two months earlier...”[7]

Not that failure of an attack was inevitable. Tragically, and
in retrospect, it seems clear that if the Greek army had marched on Constantinople in early 1915, alongside the British navy, the Ottoman capital would have been defenceless.[8]
It wasn’t to be—mostly because no-one saw any strategic advantage to Britain in occupying what is now Istanbul. 

Not until a desperate Russian high command pleaded for “a diversionary attack”[9] to help relieve its beleagured troops were plans finally drawn up – but for a naval-only attack on the Dardanelles: Kitchener refused to make troops available, and First Lord of the Admiralty Winston Churchill boasted they would be unnecessary. But his Royal Navy blundered around there so long to so little effect that even the beleagured Bosche quickly worked out something was afoot in this mountainous underbelly of Europe, and encouraged its new Turkish ally to rapidly reinforce the peninsula to repel whatever it was perifdious Albion was cooking up there.

SO BEGAN THE BLUNDERING, even as the first of many ironies began piling on. Because the very reason Russian troops had been so beleaguered was an Ottoman attack on the Caucasus that had already been swiftly repelled three months before ANZAC troops landed to give them some relief. The attack itself was pointless:
Logically, after crushing the Ottoman invaders that month, the Russians should have told Lord Kitchener that it was no longer necessary for him to launch a diversionary attack on Constantinople in order to relieve it from a Turkish threat that no longer existed. [But this was not how these ‘allies’ operated.]
    Thus began the Dardanelles campaign, which was to so alter the fortunes of Churchill and Kitchener, [Prime Ministers] Asquith and Lloyd George, Britain and the Middle East 
[10].
And, of course, of Australia and New Zealand, and of the many bold, bright-eyed young men in their respective army corps.

In the end, the attempted occupation was decided upon for several very bad reasons:
  • partly because in any bureaucracy once plans are begun they are very hard to stop; and
  • partly as an altruistic gift to an “ally” who was the most autocratic in Europe, who had shown no sign of earning British trust.
The price for this unearned sacrifice to the Czar was to be paid for in the blood of those bright-eyed Australian, New Zealand and British young men and their families sent to fight an unwinnable battle on a an unimportant shore.

Such is the code of sacrifice under which the decision was made to go.

EVEN WITHOUT THE NEED for a diversion, however, the gift would have meant everything to the backward, autocratic Russian empire for whom the young Anzacs were asked to give their lives.

As an almost landlocked nation Russia had always been desperate for a warm-water port. For virtually the entire 19th century, or at least since Napoleon had passed away, Britain had been manoeuvring in the Mediterranean to keep Russia out (this was after why the Light Brigade were famously and self-sacrificially charging the guns in Sebastapol only a few generations before), and in the Middle East to keep Russia away from India.

As long as Russia was held at arm’s length, the two aims were mutually reinforcing. The trouble began when the two aims were crossed in an increasingly muddled foreign policy by an increasingly distracted British Foreign Minister.

Russia’s desperation for a secure warm-water port had always set it on a collision course with the rest of Europe.
From Russia’s point of view it made eminent sense to search for secure warm-water ports but, as Kuropatkin had warned [Czar] Nicholas in 1900, it ran a great risk: ‘However just our attempts to possess the exit to the Black Sea, to acquire an outlet to the Indian Ocean, and to obtain an outlet to the Pacific, these missions touch so deeply on the interests of almost the entire world that in pursuit of them we must be prepared for a struggle with a coalition of Great Britain, Germany, Austria-Hungary, Turkey, China, and Japan.’ Of all Russia’s potential enemies, Britain, with its worldwide empire, seemed to be the most immediately threatening.[11]
During the peace of the 19th century, Russia’s Black Sea ports eventually came into their own commercially. “As Russia became a major exporter, especially in food, the passage from the Black Sea to the Mediterranean via the Bosphorus, the Sea of Marmara and the Dardanelles – known collectively at the time as ‘the Straits’ – became particularly vital; 37 per cent of all its exports and 75 per cent of its crucial grain exports were flowing past Constantinople by 1914.”[12]

But as its treaty with France made clear enough, it wanted these ports for military use as well – extracting France’s agreement that Russian interests should predominate at the east end of the Mediterranean.
Also clear enough from many centuries of Russian-Ottoman enmity was that the Ottoman capital of Constantinople, past which Russian grain, war materiel and battleships must pass, was under threat.

This should, of course, have put Russian plans on a direct and very visible collision course with British interests in Egypt, Malta and the Suez Canal that helped form Britain’s naval strategy of keeping The Med as “a British lake,” and the Ottoman Empire as, if not a friend, then at least a fairly benign neighbour. It should have put it on a collision course, but it didn’t, because Britain also wanted Russian kept away from India.

You see how I said things would get muddled?

Because the new 1905 Liberal government and its new Foreign Secretary, Sir Edward Grey, saw nothing in this conflict of interests to slow them down.
One of Grey’s first meetings after he took office in December 1905 was with Benckendorff to assure the Russian ambassador that he wanted an agreement with Russia. In May 1906 Sir Arthur Nicolson arrived as British ambassador in St Petersburg with authority from the Cabinet to sort out with Izvolsky the three main irritants in the relationship: Tibet, Persia and Afghanistan. The locals were not, of course, consulted while their fate was decided thousands of miles away. The negotiations were long and tedious as might be expected between two parties, ‘each of which thought the other was a liar and a thief.’[13]
The agreement worked moderately well in fending off Russian aggression on the North-West Frontier.
It worked appallingly in Europe, where it helped to set off the First World War.

The new British cosiness with Russia was seen by Germany (when combined with the coterminous Russian treaties with France) as a threat to its very existence – Russia, France and Britain forming an “iron ring” it was said that encircled and would eventually strangle them. (A man like Bismarck might perhaps have negotiated away this perceived threat; but Germany had no Bismarcks left, only a child-like Kaiser prone to tantrums. And a man like Gladstone may have recognised how the friendships would be seen by Germany, but Britain had no Gladstones left, just a Foreign Minister utterly out of his depth in a cabinet confused about Britain’s place in this new world).

It turned out this unlikely friendship between erstwhile rivals was the final link in the powder trail leading from Russia’s agreement to back Serbia that was finally ignited by “The Guns of August,” 1914.

It was not to be the only foreign-policy bungle from Sir Edward Grey, whose eleven-year tenure in the job offers few chances to transfer blame to others. It was the longest continuous tenure of any person in that office, and it could not have fallen to a less integrated thinker at a time when the world could not have been more complicated.
His own muddling, and that of his Prime Minister, made all the complications worse.

Because once war began (and you can read elsewhere here about the war’s beginnings) we can draw a straight line from the muddling to the murder on those beaches at the Dardanelles.

ONCE THE PLEADED-FOR “diversionary attack” had begun by naval means, even as the reasons for the pro-Russian diversion had disappeared (Russian troops no longer being so immediately beleagured), Russia quickly saw its chance for someone else to shed blood on their behalf anyway.

Simply assuming the inevitable success of what had begun as an ill-thought-out diversionary attack on his behalf, in March 1915 Czar Nicholas II already began issuing demands of his new Allies, insisting that at the operation’s end “the Allies turn over Constantinople and the Straits—and all adjacent territories—to Russia.” The response illuminate’s the intellectual and moral rot at the heart of the wartime Asquith Administration.
[British Foreign Minister] Grey and [his Prime Minister] Asquith, the leaders of the Liberal administration, were ... disposed to make the concession that Britain’s wartime ally required…
    At the outset of the Ottoman war, the Prime Minister wrote [to his young mistress Venetia Stanley] that ‘Few things wd. give me greater pleasure than to see … Constantinople either become Russian (which I think is its proper destiny) or if that is impossible neutralised…’
    In March 1915, when the issue arose, he wrote of Constantinople and the Straits that ‘It has become quite clear that Russia means to incorporate them in her own Empire,’ and added that ‘Personally I have always been & am in favour of Russia’s claim…’
    Unbeknown to the rest of the Cabinet [and of course to the Anzac troops who were eventually called upon to carry out his strategy], Sir Edward Grey had already committed the country [i.e., Britain and its Commenwealth] to eventual Russian control of Constantinople, having made promises along these lines to the Russian government [as long ago as] 1908[!]. His view [not supported by his advisers, nor by anything in Russian history before or since] was that if Russia’s legitimate [sic] aspirations were satisfied at the Straits, she would not press claims in Persia, eastern Europe, or elsewhere.
[14]
If the British response to the illegimate demand of the Russian Czar could be truthfully characterised as anything, it would be a catastrophic combination of altruism and wishful thinking.

So less than ten years after Asquith’s musings had developed and Grey’s muddled Russian strategy had taken effect, and with Winston’s ships firing ineffectually and the battlefield now fully reinforced, Australian and NZ forces landed in the Dardanelles to carry out their ill-starred mission. The real reason for the mission, not that they knew it: not to open a route to Berlin, which was always impossible, but to take Constantinople for Russia.

TO BE FAIR TO Churchill, who shoulders a large part of history’s blame for the campaign’s failure, he was initially wary at the idea of a naval-only operation, but he and the Asquith Cabinet were swiftly persuaded by the commander of the British naval squadron off the Dardanelles, Admiral Sackville Carden, who cabled back answering Churchill’s early question on the possibility of naval interventions there that “while the Dardanelles could not be ‘rushed’—in other words, could not be seized by a single attack—“they might be forced by extended operations with a larger number of ships.”[15] Churchill jumped on board with a decision he himself had finessed, and the decision was just as swiftly made.[16]

Yet even as Admiralty opinion began turning against the idea of a purely naval venture, and as British naval warships began bombarding the Turkish coast to little effect apart from alerting the Central Poweres of their interest in the area, Kitchener suddenly declared that troops would be used after all: primarily Australian and New Zealand troops who had just arrived in Egypt ready for re-embarkation to Western Europe, who would instead, in Kitchener’s plan, go in “once the navy’s ships had won the battle of the straits.”[17]

That battle was never won. The troops however were sent in anyway.

Turkish guns and Turkish mines in the Straits were sufficient to see off Churchill’s “extended operations.” The eight weeks of failed naval bombardment, beginning February 19, 1915, gave the Turks notice of the attack and time to marshal their defences at the Narrows—as did the glowing British newspaper accounts of the expedition’s assembly and embarkation in Egypt, the lights and the military bands of the vast fleet as it headed noisily through the Aegean, and the reports of parliamentary debates about the coming combined operation. 

Who needs surprise when sending in colonial troops to fight a third-world opponent, they all thought. Turkish expert Sir Mark Sykes had already warned Churchill in late February that “though [Turkish troops] could be routed by a surprise attack, ‘Turks always grow formidable if given time to think.’”[18] And unlike the third-world troops British troops had slaughtered so easily in the Sudan, these Turks had machine guns. And these guns were marshalled behind defences expertly laid out by one military genius, the German Liman Von Sanders, and directed by the man for whom the battle would launch the legend known as Kemal Ataturk, the founder of modern Turkey – the only modern country that was actually born out of the battle.[19]

IF YOU THINK THINGS were already muddled enough then hang on to your hats! On 15 March, before either Australian or New Zealand troops had even entered their ships for the operation, fearful Turkish negotiators met with British officials in European Turkey to discuss leaving the war they had never sought in return for the large, but not wounding, sum of four million pounds. This would have delivered everything British strategists had said they wanted to achieve by force of arms, delivered to them not by the blood of thousands but by money that would have been spent anyway on the cost of war. “The negotiations failed because the British government felt unable to give assurances that the Ottoman Empire could retain Constantinople—so deeply were the British now committed to satisfying Russian ambitions.”[20]

If it might be doubted why Australian and New Zealand soldiers were ordered to fight and die on Turkish beaches one month later, the reason by now could not be any clearer: Anzac troops were there to make real the single and long-held ambition against which Britain had fought for centuries.

This was a sacrifice with neither selfish purpose nor realistic prospect of success.

YET IF ATTACKING A place that pre-war British military studies had long ago concluded was “too risky to be undertaken”[21] wasn’t already made difficult enough, the commander of the land operation and his manner of appointment made things only more so.

Sir Ian Hamilton was appointed peremptorily on March 12, barely one month before the landings. Telling the disinterested War Minister “he knew nothing about Turkey,” he was briefed by the War Office “by showing him a map and a plan of attack borrowed from the Greek General Staff.” Despite the overwhelming strategic importance placed on the attack, and the lives of countless men and women being put in harm’s way, “the War Office had not even taken the time or trouble to work out their own [plan]." So not yet a month into his new appointment, General Hamilton was sent out to win the war "with an inaccurate and out-of-date map and very little else to guide him.”[22]

On arrival in the theatre he promptly called off the naval operation, delayed the landings for a further three weeks, and agreed to attack only the European side of the straits. Whereupon, when the landings did finally happen – and for the Australian and NZ forces at Ari Burnu they were at the wrong beach – Hamilton decided at the first sign of opposition to dig in rather than move ahead to take up the battlefields’ dominating positions, dooming the expedition to a drawn-out replay of the very Western Front stalemate the campaign had been intended to circumnavigate.

If you feel like resurrecting the phrase “lions led by donkeys,” now might be about the right time.

OF THE BATTLES THEMSELVES AT the Dardanelles, much more is known and very little more needs to be said about the shambles that ensued. You will no doubt hear and re-hear many of these stories today and tomorrow, and of the heroism in the face of this hell.

Except perhaps that with Turks dug in on the heights to fire down on Anzac troops entrenched on beaches below, and with no obvious hope for any success in the campaign and the only obvious decision being evacuation, we might wonder why the soldiers were condemned to die there for months on those hills and these beach-heads?

The answer is that, against limp Cabinet opposition, Churchill and Kitchener simply refused all requests to withdraw –“Churchill because he was never willing to accept defeat, and Kitchener because he believed it would be a disaster for a British[-led] army to be seen to be defeated by a Middle Eastern one.”[23] Especially after the recent and very public stain of near-defeat by impoverished Boer farmers was still so raw.

So the bloody, murderous shambles on the beaches continued on until January, 1916 -- with no hope of success -- with nothing to be gained from victory-- and with the death and destruction in the end of 400,000 young lives.

What must those men have thought if they read Churchill’s speech to his Dundee constituency in June that “the Allies were only “a few miles from victory” at the Dardanelles, “a victory such as the war had not yet seen.”[24] What might the friends and family of those 400,000 said to Mr Churchill had they been there to hear it?

The "victory" never would be seen. It never could have been seen. 

Instead, it all turned to omnishambles. The only thing in the end about which anyone had anything about which to boast was a successful and well-executed withdrawal.

It was a bloody mess that achieved nothing, that could achieve nothing, that was purchased at the price of a wholesale sacrifice of young lives that could and would have meant something very great indeed. 

It was a total, complete and unmitigated disaster -- but for you at least, dear reader, some reason for the whole, sordid shambles might now be somewhat clearer, if not any easier to swallow.

The reason however for commemorating the shambles as the botched “birth” in some way of our nation is very much less so.


This post was part of NOT PC’s centenary series #CountdownToAnzacDay. Other posts in the series:
NOTES:
[1] From David Reynolds’s The Long Shadow: The Great War & the Twentieth Century, p. 376, who in his chapter 10 offers perhaps the best explanation for the birth of the mythology.[2] Quoted in Douglas Newton’s Hell-Bent: Australia's leap into the Great War. Kindle edition, location 1680[3] From David Reynolds’s The Long Shadow: The Great War & the Twentieth Century, p. 376[4] Ibidp. 375[5] A quip pilfered from Black Adder Goes Forth.[6] From David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East, p. 127[7] Ibid, p. 127[8] Ibid, p. 128[9] A plea emulated throughout the next war by Stalin, whose constant refrain in the meetings of the “Big Three” was a demand that Roosevelt and Churchill implement “a second front” to relieve the beleaguered Soviets[10] From David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East, p. 129[11] From Margaret MacMillan’s book The War that Ended Peace: How Europe abandoned peace for the First World War, Kindle edition, location 3496[12] Ibid, location 3492[13] Ibid, location 3733[14] From David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East, p. 138
[15] “As Carden subsequently emphasized in his evidence to the Dardanelles commission, the operative word was ‘might’.” From Robert Rhodes James’sChurchill: A Study in Failure, 19900-1939, p. 66
[16] This may be being more than fair. Robert Rhodes James is one among many in arguing that Churchill cynically manipulated the callow Carden into his opinion, which Churchill himself had maintained without support since at least August 1914. Carden’s undistinguished prior experience was as supervisor of the Malta dockyard, “and one of the [many] puzzles of the operation is why Carden was not replaced when the importance of the naval attack was recognised.” [Rhodes James, p. 65 n. 8] Perhaps because he was so easily manipulated? In any case, at the Dardanelles Commission set up to examine the disaster,  it was seen that authorities cited by Churchill to Carden  as being in total agreement with his opinion were not, and in his own evidence to the Commission,“Churchill agreed that his telegram was framed to provide a favourable answer.” [Dardanelles Commission: Evidence, Q.1264]
[17] From David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East, p. 133[18] From Martin Gilbert’s Winston S. Churchill: Vol. 3, p. 343[19] In that sense, Gallipoli represented the birth of three nations, not just two. No wonder the bond at contemporary commemorations at the battlefield is so deep.[20] From David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East, p. 151[21] From Martin Gilbert’s Winston S. Churchill: Vol. 3, p. 358[22] From David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East, p. 156[23] Ibid, p. 158[24] From Richard Toye’s Churchill’s Empire, p. 133.
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