The Study of Power: An Independent Analysis
Written by Cormac O’Lennon
Foreword
Since time immemorial, sentient peoples- whence the necessities of survival are achieved- have craved power and its implementation, and one way or another have routinely constructed elaborate systems by which power is distributed and maintained. From the monolithic and ancient Pyrosi and Dormian empires, to the various nation-states arrayed across Ludwag and Azura today, history has seen the successful reign and ultimate demise of kings and emperors. In the present article, I will propose a theoretical discussion on the philosophy, material conditions and impact of power, both on the mortal and divine level. Thusly, conclusions shall draw from the scholarly records and literature of: the Ludwagian Academy of Magic library, the Latish city library, Trephian and Meridian legend in addition to other folklore, the Earth Codex of our blessed prophet Dahear, various merchantry in the provincial territories of Latteras, Arcenix, and Silvadomus, and the resources of particular associates. For the purposes of this, power shall be defined in the context of its application, particularly its utilization of control or achieving particular objectives.
Section I. Advent of Power
The most ancient, and most time-honored method of attaining power is through overwhelming violence. Empires have historically been formed through conquest and subjugation; examples include Pyros’ territorial conquests of the various Elven kingdoms, the successful expansion of Monic migrants beyond South Ludwag several millennia ago, the dissolution of North Ludwag’s lizardkin swamp tribes, the expansion of the Umboso empire, the extermination or removal of the spirits by the divine pantheon during the Great Shift, and countless others. Through the use of force, one can render an entity unable to resist one’s influence, and therefore derive power over them. In established societies, participation in acts of violence against enemies of the state is often rewarded with promotion in social status, such as ennoblement in the old days of Latteras, or the recognition of knighthood. The threat of force is also a means to maintain power, as is the fear of it, which will be expanded upon in Section II. Domestically, within established societies, power is typically achieved or transferred through birth and social connection. Primogeniture, marriage and friendship are means by which the established and militarized upper class of a society transfers power among themselves, and seldom are these means dispensable to the lower classes. Occasionally, power is transferred or attained in established societies via merit; i.e. the theoretical reward for hard work, intelligence, skill or dedication. In almost all cases, such merit-based systems are predicated upon tangible service done to the state or society in question. The most clear and abundant example is in military structures; particularly the promotion of soldiers to higher ranks, and is thereby in many cases intrinsically tied to the exercise of violence. Likewise, abundant dedication to a deity can result in a follower’s adoption as a thaumaturge granted various powers in order to exercise that deity’s power over mortal or otherwise terrestrial entities by proxy. Section II. Maintenance of Power
In established societies, power is consolidated and maintained through a variety of means. First and foremost is fear, which comes in a few forms. One, the fear of the threat of violence; the personal and political consequences of being the recipient of violence are dire, and thus individuals and groups can be controlled by the fear of it, either via direct threat or- as is often more effective- the manipulation by the powerful to make a populace fear something else. In the case of worldly power, the economic environment of a society is also important to the maintenance of power; accumulation of resources by particular subjects makes them either valuable assets or dangerous opponents to the regime. Structures of power are, therefore, most sustainable under the circumstances that the populace is content or otherwise trusts the system (even if they do not understand it). However, governments must balance this between hard forms of control, with preservation of institutional power routinely prevailing. Laws, or rules, take on multiple aspects of power maintenance. Laws serve three broad, primary purposes, which can often overlap:
Economic rules and practices work hand-in-hand with laws as what can be considered the most effective means by which a state or group of individuals may control a larger population. Most Azuran societies have a social structure of class. Invariably, this is done for a few reasons, excluding the natural disparity in accumulation of wealth; to keep a large group divided (often tied to race, i.e. the ‘blight races’ culturally demonized in Aridam), to preserve the power of a few at the top of the social hierarchy, and to thereby make a population easier to control and exercise power over. To exemplify how this works within the confines of the law; a wealthy individual, born of high status, will have access to resources to maintain that high status- and, should they violate a law, will have the wealth to extricate themselves from a fine or other permanent harm. In remarkably few cases will such a person’s status decline significantly. As opposed to this, a poor individual- be they the son of a beggar, tenant farmer, etc, will not have access to the means to attain significantly higher status under normal conditions. It is extremely difficult for a laborer to attain the esteem of nobility or land ownership. This is despite the fact that the fruits of the workers’ labor are disproportionately more valuable than the noble’s, and much more arduous to produce. It should be noted that a lower-class individual is more likely to break the law as a result of circumstance or ignorance; i.e. theft or poaching, in order to accumulate enough food or resources for survival. Due to their low status and wealth, the punishment for crime is more difficult to abide by, resulting in a reciprocal system by which the poor are punished and power is consolidated among the few enforcing it. Section III. Dynamics of Innate Power Possession
Having established in Sections I and II the conditions for acquisition of power, and the conditions for maintenance of power, respectively, there are two remaining points of contention to this analysis; changes in power in established societies, and the inherent, natural distribution of power among people. In addition, it can be summarily concluded from historical context and the status quo that consolidation of power by a minute group or individual will always be at the expense of the majority. Changes in power in established societies are most often reflected in minor changes of government or conquest. However, more impactful than either such product of war is that of a successful revolt. Should a populace become dissatisfied with the way in which power is maintained, an established society may erupt into violence. Though these are seldom successful, they may result in appeasement measures- or, in the rare cases where they are successful, result in a substantive change of power dynamics and possession. Bearing this in mind, it must be acknowledged that the practitioners of- and those who most benefit from- established hierarchies are not necessarily the most truly powerful individuals in such hierarchies. Indeed, their roles are not self-sustained; rather, they are reliant upon the submission and cooperation of those at the lower rungs of the hierarchy. The iron which sheds the blood of the overtaxed laborer, or shackles the starving thief, is produced from the toil of the miner. The bread which feeds the rulers’ armies is harvested from the labor of the peasant and serf, and so on. Furthermore, the very men who march in a King’s army are commoners. In this regard, honest power is held not by the monarch, nor the noble, nor even the knight clad in steel, but the worker. Under the conditions that the laboring classes are not served by the existing hierarchy of power, they may be compelled to revolt at the expense of the ruling class and establish a new order. For such an event to be successful, the worker must act in unity and solidarity with one another; by recognizing the enemy not by their ears, skin or presence of scales, but by their power derived from the suffering of the worker. Reflected from the worldly dynamic of power is that which is reflected in its relationship with the heavens. Like squashing a peasant revolt, the Gods have slain all the peoples of the once-known race of demons and the spirits, both benevolent and otherwise. Vested with power unimaginable to the individual man, the Gods maintain their dominion and influence in the mortal realm by granting power to their servants; unfortunately, this power is, in many cases, used for evil. Eran, the self-identified king of ‘peace’ rewards those who punish and suppress the laboring commoner. With no framework of accountability for their actions, the Gods are naturally free to commit as much evil as they wish- in theory. For as has been proven, just as the worker can unshackle themselves from the control of the landlord, solidarity and unity of the common man may be the key to defeating the control of other hierarchies. Conclusion
With these concepts in mind, it can be established the ways in which power is achieved, the ways in which established societies maintain hierarchies of power in the status quo, and how the (potential) evil of such hierarchies can be confronted. In addition, compared and contrasted these with the same power dynamics reflected in the divine. It is my hope that, given the reasoning presented in this study, the reproduction of such thought may substantively urge the common man to reconsider their own place in the world. In the midst of war waged by the powerful, it is all that we can do to stand in solidarity and continue our fight: For one day, the sons and daughters of Azura shall see freedom prevail, so to see that evil and oppression are vanquished. Note: The original draft is written in Monic. Will be reproduced in time.
The most ancient, and most time-honored method of attaining power is through overwhelming violence. Empires have historically been formed through conquest and subjugation; examples include Pyros’ territorial conquests of the various Elven kingdoms, the successful expansion of Monic migrants beyond South Ludwag several millennia ago, the dissolution of North Ludwag’s lizardkin swamp tribes, the expansion of the Umboso empire, the extermination or removal of the spirits by the divine pantheon during the Great Shift, and countless others. Through the use of force, one can render an entity unable to resist one’s influence, and therefore derive power over them. In established societies, participation in acts of violence against enemies of the state is often rewarded with promotion in social status, such as ennoblement in the old days of Latteras, or the recognition of knighthood. The threat of force is also a means to maintain power, as is the fear of it, which will be expanded upon in Section II. Domestically, within established societies, power is typically achieved or transferred through birth and social connection. Primogeniture, marriage and friendship are means by which the established and militarized upper class of a society transfers power among themselves, and seldom are these means dispensable to the lower classes. Occasionally, power is transferred or attained in established societies via merit; i.e. the theoretical reward for hard work, intelligence, skill or dedication. In almost all cases, such merit-based systems are predicated upon tangible service done to the state or society in question. The most clear and abundant example is in military structures; particularly the promotion of soldiers to higher ranks, and is thereby in many cases intrinsically tied to the exercise of violence. Likewise, abundant dedication to a deity can result in a follower’s adoption as a thaumaturge granted various powers in order to exercise that deity’s power over mortal or otherwise terrestrial entities by proxy. Section II. Maintenance of Power
In established societies, power is consolidated and maintained through a variety of means. First and foremost is fear, which comes in a few forms. One, the fear of the threat of violence; the personal and political consequences of being the recipient of violence are dire, and thus individuals and groups can be controlled by the fear of it, either via direct threat or- as is often more effective- the manipulation by the powerful to make a populace fear something else. In the case of worldly power, the economic environment of a society is also important to the maintenance of power; accumulation of resources by particular subjects makes them either valuable assets or dangerous opponents to the regime. Structures of power are, therefore, most sustainable under the circumstances that the populace is content or otherwise trusts the system (even if they do not understand it). However, governments must balance this between hard forms of control, with preservation of institutional power routinely prevailing. Laws, or rules, take on multiple aspects of power maintenance. Laws serve three broad, primary purposes, which can often overlap:
- Protection or common interests of subjects. a) Laws which forbid violent and/or victimizing crime such as murder and theft.
- Serve the interest of benefactors. a) Laws which align with the interests of powerful groups and individuals, within or without the government of a state; examples include sumptuary laws, serfdom, noble edicts, and rules on heresy.
- Serve the interest of the state a) Occasionally synonymous with the second category, these are laws which are primarily concerned with the preservation of the state and its power. This includes bans on literature, assembly, as well as the punishment of rebellion, treason and sedition.
Economic rules and practices work hand-in-hand with laws as what can be considered the most effective means by which a state or group of individuals may control a larger population. Most Azuran societies have a social structure of class. Invariably, this is done for a few reasons, excluding the natural disparity in accumulation of wealth; to keep a large group divided (often tied to race, i.e. the ‘blight races’ culturally demonized in Aridam), to preserve the power of a few at the top of the social hierarchy, and to thereby make a population easier to control and exercise power over. To exemplify how this works within the confines of the law; a wealthy individual, born of high status, will have access to resources to maintain that high status- and, should they violate a law, will have the wealth to extricate themselves from a fine or other permanent harm. In remarkably few cases will such a person’s status decline significantly. As opposed to this, a poor individual- be they the son of a beggar, tenant farmer, etc, will not have access to the means to attain significantly higher status under normal conditions. It is extremely difficult for a laborer to attain the esteem of nobility or land ownership. This is despite the fact that the fruits of the workers’ labor are disproportionately more valuable than the noble’s, and much more arduous to produce. It should be noted that a lower-class individual is more likely to break the law as a result of circumstance or ignorance; i.e. theft or poaching, in order to accumulate enough food or resources for survival. Due to their low status and wealth, the punishment for crime is more difficult to abide by, resulting in a reciprocal system by which the poor are punished and power is consolidated among the few enforcing it. Section III. Dynamics of Innate Power Possession
Having established in Sections I and II the conditions for acquisition of power, and the conditions for maintenance of power, respectively, there are two remaining points of contention to this analysis; changes in power in established societies, and the inherent, natural distribution of power among people. In addition, it can be summarily concluded from historical context and the status quo that consolidation of power by a minute group or individual will always be at the expense of the majority. Changes in power in established societies are most often reflected in minor changes of government or conquest. However, more impactful than either such product of war is that of a successful revolt. Should a populace become dissatisfied with the way in which power is maintained, an established society may erupt into violence. Though these are seldom successful, they may result in appeasement measures- or, in the rare cases where they are successful, result in a substantive change of power dynamics and possession. Bearing this in mind, it must be acknowledged that the practitioners of- and those who most benefit from- established hierarchies are not necessarily the most truly powerful individuals in such hierarchies. Indeed, their roles are not self-sustained; rather, they are reliant upon the submission and cooperation of those at the lower rungs of the hierarchy. The iron which sheds the blood of the overtaxed laborer, or shackles the starving thief, is produced from the toil of the miner. The bread which feeds the rulers’ armies is harvested from the labor of the peasant and serf, and so on. Furthermore, the very men who march in a King’s army are commoners. In this regard, honest power is held not by the monarch, nor the noble, nor even the knight clad in steel, but the worker. Under the conditions that the laboring classes are not served by the existing hierarchy of power, they may be compelled to revolt at the expense of the ruling class and establish a new order. For such an event to be successful, the worker must act in unity and solidarity with one another; by recognizing the enemy not by their ears, skin or presence of scales, but by their power derived from the suffering of the worker. Reflected from the worldly dynamic of power is that which is reflected in its relationship with the heavens. Like squashing a peasant revolt, the Gods have slain all the peoples of the once-known race of demons and the spirits, both benevolent and otherwise. Vested with power unimaginable to the individual man, the Gods maintain their dominion and influence in the mortal realm by granting power to their servants; unfortunately, this power is, in many cases, used for evil. Eran, the self-identified king of ‘peace’ rewards those who punish and suppress the laboring commoner. With no framework of accountability for their actions, the Gods are naturally free to commit as much evil as they wish- in theory. For as has been proven, just as the worker can unshackle themselves from the control of the landlord, solidarity and unity of the common man may be the key to defeating the control of other hierarchies. Conclusion
With these concepts in mind, it can be established the ways in which power is achieved, the ways in which established societies maintain hierarchies of power in the status quo, and how the (potential) evil of such hierarchies can be confronted. In addition, compared and contrasted these with the same power dynamics reflected in the divine. It is my hope that, given the reasoning presented in this study, the reproduction of such thought may substantively urge the common man to reconsider their own place in the world. In the midst of war waged by the powerful, it is all that we can do to stand in solidarity and continue our fight: For one day, the sons and daughters of Azura shall see freedom prevail, so to see that evil and oppression are vanquished. Note: The original draft is written in Monic. Will be reproduced in time.
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