Embodying the essence of governance in ritual dynamics with mace, sceptre, fasces or vajra?


Local Reality of Overcrowding -- Global Unreality of Overpopulation (Part #12)

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Mace and baton: In a society characterized by multiple unreconciled divisions, it is more than extraordinary to note the extent to which partisan divisions are transcended to a degree by the symbolism associated with the ceremonial mace (or analogues) in a variety of forms -- with associated protocols and rituals. These are related to the standard borne by a standard-bearer as a formal, visual symbol of a state, prince, military unit, etc.

The range of institutions in which using a mace-like form is itself surprising, given its apparent dissociation from the challenges of governance -- and the unquestioned implications in a complex society of any "standard" borne in that context. The institutions may include:

As noted by Sean Kelsey, the civic mace has a long tradition as a symbol of authority in England:

For a long time it was not so much a symbol as the implement for enforcing authority, the weapon wielded by serge:ants of the military orders of the Holy Land, by Richard I's sergeants-at-arrns. by Edward I's domestic bodyguards, then by medieval town constables, bailiffs or sergeants as the indispensable tool of their police duties and penal jurisdiction. They gradually attained a more ceremonial quality as the emblem of the Crown sergeancy's administrative powers (Inventing a Republic: The Political Culture of the English Commonwealth, 1649-1653, Manchester University Press, 1997 pp 89-91)

Given the considerable importance attached to current usage of mace in many such "local" contexts, the fundamental contrast with the apparent lack of relevance to the challenges of "global" governance could be considered remarkable -- if only because the matter is unquestionable. Why indeed is the symbol taken so seriously in a period in which the processes of governance and law-and-order are widely called into question?

Whatever that significance for governance, the fact that no ceremonial mace is associated with intergovernmental institutions could even be considered indicative of their incapacity to transcend the partisan dynamics typical of their discourse. One questionable exception to this argument includes the presentation of a Commonwealth Mace to the Queen in 1992 (Golden mace "a symbol of The Queen's legacy", says Secretary-General, The Commonwealth, 29 May 2018). It is noteworthy that the John Smith Memorial Mace is the oldest debating competition in the world. It is contested by universities in England, Ireland, Scotland and Wales in emulation of the practices of the British Parliament.

In the case of the United Nations, it could be argued that a form of mace is subtly implied by elements of the UN emblem: a map of the world representing an azimuthal equidistant projection centred on the North Pole. Alternatively, such a mace might be recognized as implied by the flagpole from which the UN flag is flown. In a hypersensitive global context, a projection "centred on the North Pole" alone could of course be considered emblematic of a questionably limited understanding of global approaches to governance. An obvious remedy is to render dynamic the UN logo -- with an alternation between the polar variants.

European institutions appear to accord significance to a mace solely through acronyms, possibly indicative of residual recognition of its symbolic import:

Somewhat ironically, "MACE" is variously used as an acronym for model building (e.g. Models And Counter-Examples, MACE Model United Nations). The Military Activities and Cyber Effects (MACE) taxonomy was originally developed to provide the foundation for the modeling, simulation and experimentation of cyber effects and threats in a military setting. As a means preferred by governments for preserving law and order, chemical mace is a tear gas used by security forces. This is also ironical in that the mace has strong early associations with a weapon. As with the appropriation of Greek and Roman deities in naming weaponry, mace is used as the acronym for regular NATO air defence exercises (MACE 2014, etc).

Sceptre and baton: A symbolic baton, continues to be highly valued in some contexts, as a staff of office -- although the use of "swagger sticks" (notably in the military and police forces), has fallen out of favour, except as occasionally adopted by presidents. The baton is reminiscent of the royal sceptre or wand of office, held in the hand by a ruling monarch as an item of royal or imperial insignia (and iconography), whose symbolism in relation to governance has long been a focus of reflection:

The symbolism notably has had religious connotations over millennia (and across cultures) through the manner in which rulership has some form of divine mandate, however that is understood:

"Rod" and "Staff": Far greater reference is made to "rod" and "staff" as biblical metaphors, deriving from Thy rod and thy staff, they comfort me (Psalm 23) understood with respect to the shepherd's care for a flock of sheep, on which there is very extensive commentary -- implicitly with respect to global governance, as framed by Christians and Jews. For example:

  • The staff the shepherd uses... is to assist the sheep along their perilous journeys, and the rod to protect them in case of attack. The rod and the staff are necessary for the welfare of the flock, necessary to guide and shield them in their wanderings, and to bring them safely home. So too, it is with us, the children of God. To be properly protected and guided to our happy end we have need of the rod of affliction and adversity, and likewise of the staff of mercy. (Charles J. Callan, The Shepherd of My Soul, BibleHub)
  • The shebat (rod) has the meaning of a 'tribe' or a 'sceptre'. The primary role of the king was to protect his people. The rod is symbolic of the power of God in discipline for his own and judgement for others. It is a protection from danger from within and without. A closely related word 'shabbath' means 'rest', which is possible under the competent protection of the shepherd. The mishenah or staff has the meaning of support... David knew well the meaning and the use of the rod and the staff, and he did not use the terms redundantly. Unfortunately, many translations mix them up calling a staff a rod and a rod a staff. Addressing the idea that they are one tool, this is unlikely. An animal associates discomfort and pleasure with the object that causes it. If you use a rod to discipline an animal, it will shy from it, making the tool useless for comforting it. It is important that the two tools are visibly different. It is more likely that modern shepherds who use only a single tool are often hirelings, and do not build individual trust with the sheep. So they care only for utility, (lengthening the arm) rather than the trust with the animal. (What is the meaning of "rod and staff" (Psalm 23)? Biblical Hermeneutics)

Further insights are offered by the current importance associated with the extraordinarily named role of Black Rod in some parliaments -- with responsibility for ensuring their security (Office of the Black Rod: Parliament of South Australia). This offers relatively obvious associations to the symbolic function of rods in Freemasonry (C. Richard Walk, The Masonic Rods and Staffs, Masonic World).

The term "rod" suggests further associations, although no Freudian exploration of "black rod" seems to have been made, despite criticism of sexual innuendo in relation to that function. The formal title of "Gentleman Usher of the Black Rod" features in questions regarding gender neutrality of official titles. In the absence of any mace in the symbolism of international institutions, it is curious to note the extreme dependence on the "staff" in each case -- and the importance which may be attached to a "chief of staff", as in the governance of nations.

Fasces: Whether accompanying the sceptre or instead of it, the symbol of the fasces is of considerable continuing significance. This is a bound bundle of wooden rods, sometimes including an axe with its blade emerging. It had its origin in the Etruscan civilization and was passed on to ancient Rome, where it symbolized a magistrate's power and jurisdiction. The symbol has survived in the modern world as a representation of magisterial or collective power, law and governance. Despite its recent associations with fascism, it has remained in use in many societies, most notably in France and the United States (federal fasces iconography). It is a feature of heraldry, appearing on flags of some countries.

Vajra / Dorje: A variant of the mace is evident in the central role of the vajra in Hinduism, Jainism and Buddhism. As symbolic weapons, curiously it would seem that relatively little attention has been to comparison of the mace as characteristic of primarily Western traditions with that of vajra (Rita Louise, The Vajra: an ancient weapon of the gods, Soulhealer, 19 May 2015; Mace vs Vajra: What's the difference? WikiDiff). An obvious difference is the symmetry of the vajra compared to the asymmetry of the mace or sceptre -- especially indicative of distinctively unreconciled understandings, potentially most notable in that between a "global" perspective and a "local" one.

The vajra is held to be symbolic of the nature of reality and its endless creativity. The significance of the symmetry of the symbol is as an indication of the unification of relative and absolute truth. As a prefix, "vajra" adds a transcendental connotation to names of deities and more subtle words. As a symbol, vajra may have nine, five or three spokes. In the four-pronged case, these curve around the central fifth to form a lotus-bud shape. A nine-pronged vajra is less commonly used.

The spokes of a "peaceful" vajra meet at the tip whereas those of a "wrathful" vajra are slightly splayed at the end. The closing of the prongs at the end of the symbol represent closing the wheels of Samsara, or the realization of Enlightenment. In the case of a five-spoked vajra, the five lower spokes symbolize the five mothers, whereas the upper set of spokes then symbolize the five wisdoms:

  • mirror like wisdom - that which reflects all sense perceptions is purified when one attains enlightenment and becomes the mirror like wisdom.
  • wisdom of equality - arises after all the feelings of pleasantness, unpleasantness and indifference have been purified.
  • wisdom of individual analysis - arises when the factor of discrimination, which distinguishes one object from another is purified.
  • wisdom of accomplishing activity - arises when the basic ability to perform acts according to particular circumstances is purified.
  • wisdom of the sphere of reality - arises when consciousness is purified and becomes the mind that is the seed of the wisdom truth body of a Buddha.

Magic wand: The "supernatural" connotations of the mace and sceptre are especially cultivated in ceremonial use of magic wands, whether as continues to be highlighted in popular fiction or as may be practiced in ceremonial magic. The fascination is obvious in the worldwide interest of the younger generation in the dramatic function of lightsabers in the Star Wars universe.

"Baton twirling": However, rather than any emphasis on the primarily static function of the mace for governance, as framed by the contexts above, of particular interest are clues to the dynamic functions of governance offered by its use in "governing" military bands and marching bands, variously held to be of considerable symbolic significance, most especially in formal national parades and the fascination they evoke (Elisabeth Brawl, Military bands trumpet the might and status of their nation, Financial Times, 4 January 2018; Luke Ryan, A look at military bands around the world, NewsRep, 6 April 2018, International Military Music Society). The Annual NATO Music Festival, featuring such bands, has been held for 45 years.

The governance function is exemplified by the role of the drum major:

  • Halei Jo R. Fuller: The Drum Major's Drill: a comprehensive guide and workbook for the successful competitive drum major (CreateSpace, 2012)
  • George N. Parks:
    • The Dynamic Drum Major: a complete training manual for drum major and directors (Barnhouse, 1984)
    • The Dynamic Drum Major: a complete training manual for drum major and directors (Drum Major Academy, 2011)
  • Bob and Charles Scott Roberts: The Art of Drum Majoring: a complete manual for the drum major and drum majorette (Belwin Mills, 1958)
  • U. S. Army:
    • The U.S. Army Drum Major: majoring and baton techniques (U.S. Army, 2013)
    • Training Circular TC 1-19.50: The Army Drum Major (U.S. Army, 2017)
  • Edgar T Macintyre: On Parade: A Manual for Drum Majors: modified British style for Highland Scottish Pipe Bands and Other Marchin (Vantage Press, 1994)
  • Gary E. Smith: The System: marching band methods (GIA Publications, 2016)
  • George Malstrom: The Drum Major's Manual (Ludwig, 1932)

That role has been celebrated metaphorically in reference to Martin Luther King and others ( Justin Rose: The Drum Major Instinct: Martin Luther King Jr.'s Theory of Political Service, University of Georgia Press, 2019; Drum Major for a Dream: poetic tributes to Martin Luther King, Jr., 2002; Khalid el-Hakim, Drum Majors for Justice: 101 Quotes by African American Politicians, CreateSpace, 2016). The metaphor has been applied to deity (Larry W. McCormick, God Is My Drum Major, Sharper, 2011).

The dynamic is emphasized to an even higher degree -- most notably by drum majorettes -- through the art of baton twirling with three global governing bodies (the World Baton Twirling Federation (WBTF), the World Twirling Association (WTA), and the Global Alliance of National Baton Twirling and Majorette Associations (NBTA). Their role may be variously associated with marching bands, for which there is a World Association of Marching Show Bands (most notably associated with universities in the USA).

This complex of symbols is consistent with a separate argument (Governance as "juggling" -- Juggling as "governance": dynamics of braiding incommensurable insights for sustainable governance, 2018).

Drum vs Bell vs Orb? As is evident from the role of the drum in parades "governed" by indicative use of a baton, whether recognizable as mace or sceptre, this tends to be complemented symbolically by a second symbol. Clearly this can take the form of a drum. In the case of the vajra, its ceremonial use is accompanied by the sounding of a bell (ghanta). Governing deities may be depicted holding vajra and ghanta in each hand.

In the center of the ornamental vajra, there is a sphere which represents sunyata (the emptiness of true reality). As noted above, a royal sceptre may be matched by an orb -- with typical depictions of royalty holding each in a hand. To what extent the spherical form may be said to correspond to that of the vajra is unclear. Possible equivalences may be found in the blessing Urbi et Orbi given to the city of Rome and to the entire world by the Roman pontiff on certain solemn occasions. Can "urbi" be usefully recognized as "local", with "orbi" as "global"? Far more reflection of potential relevance to governance would seem to have been evoked by the vajra-ghanta pair than by the sceptre-orb pair.

Depictions of the ghanta can be readily seen as modifications to one end of a vajra as emblematic of yin-yang polarity. This has the obvious implication that these constitute archetypal emblems of female and male genitalia and the instinctual quest for the ovum by the sperm to engender a new form.

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