A few weeks ago I remarked, in passing, that I thought that
morale was more of a function of officers than of the rank and file. The argument,
put forward very briefly, was that in, say, a hoplite phalanx, the ordinary rank
and file could not see how the overall battle was going. They were wearing
helmets with restricted views, hemmed in by comrades and, above all, attempting
to avoid getting killed while not being accused of cowardice. They are not
going to have much time or opportunity to look around and see what else is
going on on the battlefield.
The role of an officer, however, is different. Part of an
officer’s job is to look around and see what is going on. At least, an officer’s
job would include, for example, trying to make sure their unit is not going to
be hit in the flank. That requires them to be aware of what is going on on the
flank, so they have to have a broader view of the battlefield, and so they are
more likely to know whether things are going well or badly.
This consideration, I submit, should probably apply
throughout what is often known as the era of linear warfare, which means, I
suppose, most wars to the Franco-Prussian one in Europe, maybe the American Civil
War and similar sorts of times. The idea is that the rank and file are some
sort of ill-informed automata who just keep shooting or charging or marching or
whatever because they have no information upon which to choose to do something
else, and, even if they do, discipline and fear of punishment keeps them from
making such a decision.
So, as units (and entire armies) can and did run away, what
sorts of things happened to make this happen?
Here, I fear, we enter into speculation, but we may manage
to at least ground it in some sort of empirical behaviour. Group reactions are
not well understood, I think, in psychology, but we do have a certain amount of
information which suggests that some sort of model could be created.
I’m going to start in a slightly odd place, however, but
hang in there. The (US) theologian Walter Wink makes, in his ‘Powers’ books,
some interesting points about crowds. He was a civil rights activist, and
recalls his fear when, on his way to a protest, he and a colleague were pulled
over by the police. As it happened, they were pulled over for a minor motoring
offence, but, Wink observes, they thought it was for being a civil rights
protestor in that time and place.
Upon arrival at the protest, Wink and his, by then,
thousands of colleagues did something that, on his own, he had not dared to do:
defy the police and the orders they gave to disperse. There is, Wink observes,
a significant difference in our behaviour when we are alone or with just a few,
as oppsed to being en mass.
Wink goes on to refer to another example of the same sort of
thing. A rioting football (soccer, presumably, American football fans seem to
be much quieter, or rendered somnambulant by fast food) crowd is made up of
individuals who, in the normal run of
the mill sort of times are law abiding, usually hard working sorts of folk.
A brief look at the histories of the recent riots in the UK
suggests that, in general, the individuals in question were not particularly
gang or crime related; many had already been in court for minor offences, true,
but nothing like that they were accused of during the riots themselves. Thus,
Wink concludes, there is a single ‘spirit’ or ‘power’ or ‘angel’ of the crowed,
which gives it a ‘mood’, and overpowers the individuals own volitions.
Now, if we transfer this sort of thing to an army unit, we
immediately see that, while not expressed in these terms, a lot of time in
armies is spent building up this ‘power’ of a unit; often it is called ‘esprit
de corps’, or tradition or something similar. In the British army, for example,
battle honours, flags, formal dinners, parades, oaths and so on are all used to
try to build up some sort of unit ‘power’., in Wink’s sense.
Some units go beyond this, of course, in building up a
mystique. For example, the British Paratroop regiment have bright red berets, a
tradition of fighting against the odds and doing what few other units could
have done (most recently clearing and holding Helmand province in Afghanistan
with less than half the troops it takes now). Whether you believe the story or
not, that is how the unit is framed, that it its power, its spirit, its angel.
So, when a unit runs away, who has cracked? Looked at from
Wink’s perspective, it is, in fact, no one individual, but the ‘angel’ of the
unit, the collective will of the individuals. That is probably the case, but
the question is then, how did the angel of the unit (look, I’ll drop the scare
quotes, OK? Just don’t go on about incorporeal spirits, messages from God and
Thomistic beatitude) get into this state?
Given the arguments deployed above, it is probably not the
rank and file who have decided to give up on the battle. The most influential
people on the angel of the unit are probably the officers and NCOs. The latter,
in particular, would be likely to have the experience to know when to fight and
when to run, when to hide and when to surrender. Therefore, in measuring the
morale of a unit, we are probably, broadly speaking, measuring the morale of
the officers and NCOs (in whatever guise they are).
Of course, in a wargame we are also looking at the morale of
our human opponent. I’ve seen a number of wargamers get so depressed by a few
bad dice rolls that they have conceded the game, even though they were not
technically losing. Or, perhaps, that is simply a measure of the general’s
morale on the field.




