I suppose, upon thinking about
it, a wargame is a representation of war. It is not, thankfully, war itself. As
is often noted, there are no plastic or metal wargame widows and orphans, no
horribly mutilated wounded to be tended and treated, not the destruction of the
built environment or crops, no refugees, and so on.
Further, I admit that I get
slightly uncomfortable when there are such things. For example, a realistic
portrayal of the 1940 blitzkrieg in Western Europe would have to consider
carefully the impact of terror bombing cities and the resultant waves of
refugees blocking the advance of allied forces. While it might make an
interesting game, I am not sure that I would really want to play a wargame
which had rules for creating such terrified people and for them inhibiting the
movement of armed forces. Perhaps I just do not like reality in this case.
For another example, perhaps slightly
less heavily charged than World War Two, how about rules for pushing armies
back into already devastated regions so they starve and become combat
ineffective? It was certainly a known and used strategy in the Thirty Years
War, but do I want to wargame it, even at an abstract, campaign level?
I am not particularly wishing to
develop this post into another meander through the ethics of wargaming, but
wargaming does point up the sort of tension that a recent book I have read
suggests happens in other contexts. The tension is between the romance and heroism
of war, and the nasty side effects of death, destruction and general mayhem.
The book asks how writers of an earlier age confronted the tension:
Bellis, J. and L. Slater, Eds.
(2016). Representing War and Violence 1250 - 1600. Woodbridge, Boydell.
This is a collection of essays by
an assortment of historians, art historians, and literature, which asks the
basic question: how were war and violence represented in broadly medieval writing
and art? As the editors' note (p. 3), the terms ‘war’ and ‘violence’ were
ambivalent, connoting something glorious, epic, just and noble, while also
being fallen, unchristian, hideous and brutal. Ideas of chivalry conjured romanticised
notions of exceptional nobility, bravery, courtesy and ethical scrupulousness.
But, as the first essay observes (Richard Kaeuper, p. 23 – 38) chivalrous
behaviour was a class thing. A chivalrous knight may not assault a noble lady,
but a passing peasant girl might be considered fair game. Further, even if the
chivalrous knight did not do the rape, pillage, murder and loot thing himself,
the people who did were under his command.
The fact seems to be that warfare
and violence has an emotional register, both to the medieval authors of chronicles
and their illustrators, and also between us and them. The medievals, after all,
were of one mind concerning Christianity and its tenets, while we are not. The
ideal of a just war, therefore, exercised them in a slightly different way from
the manner in which it exercises (or should exercise) our leaders today.
The nub of the problem is here:
The so-called artistic representation of the sheer physical pain of
people beaten to the ground by rifle-butts contains, however remotely, the
power to elicit enjoyment out of it… When genocide becomes part of the cultural
heritage in the themes of committed literature, it becomes easier to play along
with the culture which gave birth to murder.
Hard words there, I think, from
Theodore Adorno. On the other hand, it can also be observed that witnesses of
extreme war and violence often find meaning in it in translated, dramatic,
mythic forms, even to the point of the experience being in some way redemptive.
While this refers to twentieth-century
suffering, we can wonder if the tension, if not its resolution applied to a
medieval framework (p. 8)? Often suffering and torture was represented as
Christian martyrdom, but not always. Whether this still makes sense to us is,
of course, moot.
Were representations designed to
thrill audiences, to titillate them, or to leave them unmoved? Of course, we
cannot answer that question; we cannot probe the mind of a medieval author or
artist. War can give life to an author’s work, no matter how much they might
criticise the existence of violence, the manner of its conduct and the outworking
thereof. Even not writing about war can be about war: think of the ‘war and
society’ historiography I have discussed before. War, violence, campaigns and
battles are, broadly speaking, expunged. But does not this act itself somehow
violently exclude the reasons men were brought together in the first place?
There is such a paradox in
wargaming generally. However much we abstract a wargame away from reality, we
do still represent it. Even by not representing it (and, usually, we do not) it
is still present in our games. I have given up (as you may have noticed) using
casualty markers in my games, preferring blank markers without dead and wounded
figures on them. I suppose this is to remove my game, my hobby, even further
from the implied violence which is being modelled. Adding dead or dying figures
to my table seems to do nothing for its accuracy or playability as a game,
merely drawing attention to the violence and destruction of human life. I do
not, really, want to turn that into a game.
My wargames, therefore, retreat
(the term is probably used advisedly) into the ‘glorious’ end of the
representation debate. My armies are well controlled, well provisioned, never
run riot or loot or pillage. Any violence they indulge in is regrettable but
necessary, carried out not because they enjoy it but because it is a duty. The
necessary chopping bits off other people, or shooting at them with lethal
weapons is abstracted away and ignored. But it is implicit.
On the other hand, I am not going
to stop wargaming. What, after all, would I do instead? Chess is an abstraction
of war. Monopoly is about the violence of capitalism. Even Patience has men
waving swords around, and, of course, a violently implied hierarchy (which
places males above females, as well). What is a good liberal to do?