Armies should be self-aware when using historical lessons
Military strategy is often informed by lessons from the past. Which lessons armies pick up and use, however, depends on organizational filters. Due to organizational layering, armies may collect contradictory lessons leading to incoherent policy.
The study of success and failure in past wars has been closely intertwined with the emergence of strategic thought. Prominent strategic thinkers, such as Machiavelli, Clausewitz, or Liddle Hart, have relied on history of past campaigns to analyze and improve warfare in the present. And during the recent wars in Iraq and Afghanistan, there have been lengthy debates on which lessons from the past have been neglected, and which have been applied wrongly.
However, so far there have been no systematic attempts to theorize how armies learn from their historical experience. In my article “The Pitfalls of Learning from Historical Experience”, I propose a pioneering theoretical argument to explain why the British Army discussed historical lessons for the Afghanistan mission (ISAF) in a contradictory way.
Why contradictory? Using research papers written by staff officers as well as doctrinal pamphlets, I observe two strands of historical experience that dominated the internal debate on lessons for the Afghanistan mission: the Anglo-Afghan Wars of the 19th and early 20th centuries, and the colonial counterinsurgency campaigns conducted after 1945, including Malaya. However, this debate is characterized by a significant difficulty: due to fundamental differences in their nature, the two strands of lessons cannot be integrated into operational strategy without losing coherence.
The lessons from the Anglo-Afghan Wars are about the assumption that the Afghan society is so different that any military approach needs to be tailored to the local Afghan context. For instance, the Land Warfare Centre’s pamphlet presenting lessons from the Anglo-Afghan Wars states:
The Afghans are a proud and independent people who resent foreign interference and especially foreign militaries that they construe as occupation forces. They have always resisted external forces and attempts to change traditional ways; […] there is room for reintegration and possibly reconciliation but only when the use of force against insurgents has applied enough pressure on the insurgent/tribesman that his options are limited enough to make him want to move from one side to the other.
By contrast, the suggested lessons from the post-1945 campaigns assume that there is a set of universally applicable principles that, if implemented coherently, are a central condition of success. In the words of an officer,
not only are the principles contained in British COIN doctrine relevant to modern COIN operations they are also applicable to a wide range of conflict situations, from peacekeeping to general war.
This contradiction – between the adaptation to the perceived specificity of the Afghan context and the adherence to a universal set of principles – has also had implications for coherent operational decision-making. For the initial deployment of British forces to Helmand province in the Summer of 2006, the British Army had prepared an integrated civil-military plan influenced by many of the principles that were formalized in the aftermath of the Malaya campaign. However, operational commanders decided to deviate from this plan only few weeks after their arrival. This can be explained by a perception of a historically violent Afghan society, where the Taliban insurgency could only be stopped through the determinate use of force.
Why do these apparently rather incompatible sets of lessons coexist in British military thought and practice? It is important to understand the stages of internal evolution of military organizations, which determine what kind of lessons are selected and transmitted at specific points of time. I introduce the concept of ‘layered organizational culture’. This expression relates to the idea that existing sets of ideas and organizational routines will determine how a military organization processes new experiences.
As organizational culture changes, so will the ways in which experience is handled. However, earlier layers of organizational culture continue to interact with more recent ones. This can lead to the sub-optimal co-existence of inherently incompatible lessons. When contemporary military organizations study experience from different stages of their historical experience, it often results in recommendations that are perceived to be legitimate although they are taken from greatly diverging contexts of organizational needs and perceptions.
The history of the British Army’s efforts to learn from its colonial experience illustrates this argument well: during the Victorian era, although the bulk of the British Army was deployed in permanent garrisons all over the Empire, a systematic evaluation and transmission of lessons gleaned from colonial operations did not happen. Experience was compartmentalized within locally deployed regiments, and there were no attempts to build a universally applicable doctrine. Internal debates across the army dealt almost exclusively with strategy and tactics for interstate warfare on the European continent.
The perhaps only ‘universal’ lesson transmitted from colonial operations was that every context was unique, and that local commanders had to show initiative in order to tailor strategy to local requirements. As a result, the defeat during the First Anglo-Afghan War was attributed to the specificity of the local context, that is the xenophobic and warlike nature of Afghan society, and adaptation to this ‘alien’ context was the main lesson transmitted within organizational memory.
Organizational culture regarding the use of colonial experience changed after 1945. This was a result of changes in the Army’s force posture. The strategic reserve forces that were rapidly shipped from one colonial uprising to the next did not have the time to develop that sense of local awareness that was perceived to be necessary for success. Instead, from the Malaya campaign onwards, doctrinal thinkers started to look for principles that could be easily taught and applied across diverging contexts. But this new layer of organizational culture interacted with the one rooted in the Victorian Army. As a result, ground commanders continued to enjoy a tremendous amount of autonomy with regards to the interpretation and implementation of the ‘classical’ principles of British counterinsurgency doctrine.
What lessons can be gleaned from the use of lessons by the British Army in the context of the ISAF mission? It would be neither realistic nor helpful to abandon the study of historical experience altogether. But doctrinal thinkers should be more aware that experiences transmitted from the past are ‘filtered’ through the lens of specific configurations of organizational culture that were dominant at the time when an experience was made. This would require working more closely with military historians and sociologists, who can help to answer why specific observations and recommendations have been recorded from past campaigns. History may indeed become a toolbox – but one that can stimulate increased organizational self-awareness and help to avoid the pitfalls of learning from the past.
Eric Sangar is a FNRS Research Fellow at the Tocqueville Chair in Security Policy of the University of Namur, Belgium. He is the author of “The Pitfalls of Learning from Historical Experience: The British Army’s Debate on Useful Lessons for the War in Afghanistan”, Contemporary Security Policy, forthcoming. It is available here. He is currently analyzing the influence of collective memory on uses of history in the realms of media discourses on armed conflict, foreign-policy making, and military strategy.