MAGYAR

1. Guide to Palomas THEATER OF OPERATIONS MALDOVIA Pugeto Sea PAISGRANDE MAGYAR Adriatic Sea PALOMAS SEPARATION CAQUETA ZONE OF

2. SITUATION. • AREA OF OPERATIONS • (1) Province of Palomas. Located in Southern Europe, Palomas is a semi-autonomous province located between the countries of Caqueta and Magyar. Palomas is located on the Adriatic Sea between Magyar to the north and Caquetia to the east and south. Palomas has an area equal to approximately 11,403 square kilometers (slightly smaller than Connecticut). Palomas is characterized by its moderate marine climate, deep-water ports, and abundant natural resources. Its population is composed of approximately 67% ethnic Magyarians, 25% ethnic Caquetians, and 8% of other nationalities. • (2) Country of Caqueta. Caqueta has a poorly developed infrastructure. The region is extremely varied; rich fertile plains in the north, limestone ranges and basins in the east, and extremely high shorelines to the southwest. The area controls one of the major land routes from Western Europe to Turkey; a strategic location along the Adriatic Sea. • (3) Country of Magyar. Magyar is a coastal country in southern Europe that lies between the Adriatic Sea to its west and Pugeto Sea to the north and east. It is bordered to the south by the Province of Palomas and has a total land area of 27,650 square kilometers, an area similar to the state of Maryland. Its population is composed of 90% Magyarians and 10% other European nationalities to include Caquetians. Its geographic location has helped the country maintain its Swiss-like neutrality, but its large population of ethnic Magyarians (90%) is very sympathetic to the plight of their “brothers” in Palomas. They have provided assistance to international agencies operating within Palomas, and are largely sympathetic to US and international goals to stabilize the region. It is feared that the conflict between Palomas and Caqueta could escalate and spill over into Magyar, greatly escalating the conflict.

3. b. BACKGROUND / ROAD TO WAR • (1) The swift collapse of Paisgrande in 1997 was followed by destructive warfare and destabilization of boundaries in the Republics of Magyar and Caqueta, which had both been part of Paisgrande prior to its collapse. Palomas, a semi-autonomous province in the northwestern part of Caqueta, contained a mixed population. The majority of the population consisted of ethnic Magyarians, while the minority consisted of ethnic Caquetians. The Caquetian President saw the collapse of Paisgrande as an opportunity to seize the wealth and control the natural resources of Palomas by altering its status, removing its autonomy, and bringing it under his direct control. The Palomans strenuously opposed the move. During 1998, open conflict between Caquetian military and police forces and Paloman forces resulted in the deaths of over 1,500 Palomans (mostly ethnic Magyarians) and forced 400,000 people from their homes. In March 1999, a Paloman delegation signed a U.N.-proposed peace agreement, but talks broke down without a signature from the Caquetian delegation. Following the collapse of the negotiations, Caqueta introduced additional conventional forces into Palomas, causing hundreds of thousands of ethnic Magyarians to again flee the province. In July of 1999, a US led Coalition campaign caused Caquetian forces to withdraw from Palomas, established a Zone of Separation (ZOS) between the warring factions, and allowed for the introduction of a UN Coalition peacekeeping force in May of 2000. Any lingering conflict between ethnic Magyarians and ethnic Caquetians in Palomas abated in early 2001. Caqueta held elections in 2002 and a new regime seemed sympathetic to UN demands for reparations for war damages to the Paloman people.

4. March 1999, a Paloman delegation signed a U.N.-proposed peace agreement, but talks broke down without a signature from the Caquetian delegation. Following the collapse of the negotiations, Caqueta introduced additional conventional forces into Palomas, causing hundreds of thousands of ethnic Magyarians to again flee the province. In July of 1999, a US led Coalition campaign caused Caquetian forces to withdraw from Palomas, established a Zone of Separation (ZOS) between the warring factions, and allowed for the introduction of a UN Coalition peacekeeping force in May of 2000. Any lingering conflict between ethnic Magyarians and ethnic Caquetians in Palomas abated in early 2001. Caqueta held elections in 2002 and a new regime seemed sympathetic to UN demands for reparations for war damages to the Paloman people. • (2) In October 2004, the UN implemented a democratic elections monitoring program within Palomas that led to a pro-independence political regime. Caqueta demonstrated outward support and even responded with a public call for stronger economic ties with Palomas. By June 2005, Coalition peacekeeping forces had withdrawn from Palomas. Caqueta had demonstrated willingness to comply with all UN mandates on human rights and seemed to support Paloman moves towards independence. Only a small U.N. observer mission replaced the Coalition forces inside the former ZOS. The UN maintained its auspices over the size and composition of the Paloman Military. The Paloman Defense Forces (PDF) retains only defensive capability. After the withdrawal of the Coalition peacekeeping forces, pro-Caquetian media sources began to report on Paloman government corruption and scandals. They also reported on a number of atrocities committed against ethnic Caquetians in the Paloman province. It was later discovered, that most of these reports were fabricated or were in fact sponsored by pro Caquetian forces. • (3) In February of 2008, Palomas announced a date for fall general elections sanctioned by UN observers including a referendum on a call for Paloman independence. Caqueta saw this as an opportunity to stop the secessionist movement through Caquetian sponsored opposition candidates and their use of Caquetian Volunteer Guard (CVG) forces. The CVG is a paramilitary “police” organization that is nominally under the command of the Caquetian Ministry of the Interior (CMI). The entire unit is approximately the size of a Regiment, but operates decentralized in company-sized elements or smaller. The CVG has been accused of conducting ethnic cleansing against the Magyarian population of Palomas, and terrorizing civilians. The leadership of the CVG is comprised of former Caquetian Army Officers and NCOs, and most of the volunteers have military training and experience. Most are hardened veterans of the many wars that took place in the region since 1997. • (4) On 12 March 2008, Caqueta begins to “peacefully” introduce CVG forces as special police into Palomas under the guise of assisting local police forces in protecting ethnic Caquetians and helping maintain order in the Province. Instead, these units have conducted demolitions, arson, and limited ethnic cleansing to increase tensions and public outrage against the Paloman government’s inability to implement effective public security measures. Palomas requested immediate assistance to counter the incursion. The U.N. authorized military operations under the previous peacekeeping charter, and on 14 May 2007, the U.S. NCA orders the employment of U.S. military forces.

5. c.CULTURE: • The bottom line to all of this information is that there is no higher priority than the safety and lives of your team/squad/section. This information is not an attempt to undermine unit SOPs, current Rules of Engagement or your commander’s guidance. There are no simple solutions! These cultural nuances are merely another tool to help Soldiers make decisions in a complex environment, and these suggestions are intended solely as guidance to help assist the Solider in their everyday mission. • (1) General: The culture of the region is primarily tribal based, with Magyarians and Caquetians representing the two largest tribes. The local population feels a strong sense of loyalty to their family and a code of honor. In their culture, the eldest grandfather is usually the head of the extended family. The head of the family or tribe has the ultimate decision making power, but does not rule by decree. Decisions are reached after much deliberation and consultation. He has the first and last word, but normally consults with his wife and sons…the last word belongs to the elder man. In this system sons grow up according to the traditional customs inherited from their fathers. They are imitators of their father’s example, and these traditions enjoin upon them respect for the master of the family, who in some tribes attains such standing that he holds absolute authority over his sons. The father is held in deep respect. Old age is venerated with an emphasis on obeying elders.

6. (2) Loyalty: Loyalty to family is the most important and then extending out to the extended families which are grouped into clans, and clans that form tribes. A nation may be made up of one or many tribes that may or may not get along. • (3) Honor: External honor is the most important virtue to both Magyarians and Caquetians and the bedrock of their society. They will steadfastly defend it despite the facts, and will go to great lengths as to not lose face. This concept of honor (Consequence) differs from the Western ideal in that Western honor is internal while their honor is external like the Japanese Samurai. It is all about public perception and has less to do with morality. Tribes, clans, and families defend their honor, especially if one of their members or kin has been killed. Customs often dictate that vengeance may be directed toward the offender or a member of his family. They cannot tolerate harm or humiliation and for this reason refuse to either suffer it or inflict it. • If working or negotiating with a Magyarian or Caquetian, never criticize him in public. If it is necessary to criticize, first offer praise, and then make the criticism constructive and indirect. • To avoid shame and save face, most tribes/clans prefer negotiation to violence. These negotiations are best conducted through conferences, which are frequent in their society. It is honorable to settle a dispute by seeking a mediator, and the prestige of the mediator directly affects the value of honor placed upon the settlement. Rather than suffer defeat, they will generally avoid the shame involved in loss by retreating. In their culture, retreat does not have the negative connotation that it has in the United States. Generally, the idea is to retreat in order to avoid shame and to “live to fight another day.”

7. (4) Sense of Time: Their sense of time is much more casual than the American sense of time. Americans are very time-conscious and punctuality is important. However, the Magyarian and Caquetian tribal culture is more relaxed in its view of time. Part of this is based upon their religion (see below) and the fact that they feel very conscious about the fact that they do not have total control of the future. This is closely related to the dual concepts of “honor” and “saving face.” Simply stated, saving face means that neither party in a given interaction should suffer embarrassment. This concept often makes it difficult for them to say “no” to a request because it would be impolite. They are reluctant to offend others - even if they intentionally mislead them. Because of this, it is essential to interpret the subtleties of an answer. • Small talk generally precedes serious negotiations, thus providing an opportunity to gauge the counterpart. As negotiations are seen as an opportunity to get acquainted with your counterparts first, do not expect them to proceed quickly. Americans often say, “It’s nothing personal, just business.” This concept does not exist in their world and it is therefore important to establish a personal relationship to ensure smooth proceedings.

8. (5) Language: All personnel in the region speak a form of the Spanish language. Magyarian’s tend to speak a slightly different dialect that’s more Castillian in nature, while the Caquetian’s speak more of an Andalusian dialect based upon their proximity to other cultures within the region. However, most personnel that are not native to the region will not be able to tell the difference. Both tribes have developed a rich tradition of storytelling and poetry recitation that is reflected in their speech patterns today. They love poetry and eloquent speech, and blessings tend to be a major component of their speech as well. It is an honorable trait to be well spoken. • (6) Public Display of Affection:It is not uncommon for males who are friends to hold hands. This is not a sign of homosexuality. If you make friends with a native Magyarian or Caquetian, he may grab your hand and hold it (unless you are female). This demonstrates to those looking-on that he considers you a friend and supports you publicly. It is also not uncommon to see two men exchange a ceremonial hug and kiss if they are close friends or relatives who have not seen each other in some time. When building relationships, it is quite possible that the American “3-foot bubble” will be violated. Magyarians and Caquetians are used to close relationships. In building relationships, it may be beneficial to put them at ease by decreasing the distance between yourself and the other individual. Many interrogators use this tactic to increase the level of trust between themselves and the individual being questioned. Because personal space is so small in their culture, touching is common as well. This concept, however, is not the same for those of opposite gender. A male should not attempt to be close to or touch a woman.

9. (7) Non-Verbal Communication: Non-verbal signals or body language, are a large part of communication in the region. Certain gestures, while common in the U.S., may be offensive and essentially sabotage the message you are intending to convey. These miscommunications are common and ultimately create more obstacles to overcome. Soldiers should refrain from using any finger or hand gestures while talking to any of the local populace. Some of the specific gestures to avoid are: • The “okay” sign of thumbs up: this is actually a form of a local curse • Don’t show the bottoms of your feet: this means that you think the person is lower than dirt • Don’t use your Righthand to greet, eat, or offer food or money

10. 8) Searches: (Recommendations) • 1. General Info: Using local forces is the best method for conducting all manner of searches. Extreme caution should be exercised in the searches of elderly men. The head of the household in a Magyarian/ Caquetian family should be treated with the utmost respect. Any action that humiliates them in the presence of their family may cause a negative reaction from the man’s sons, grandsons, nephews, etc. and members of the community. • 2. Individual Searches: In a tactical situation it is not recommended that male soldiers search female Magyarians or Caquetians. The best course of action is to separate the males from the females and have local female Police officers or female PDF members conduct the search or female Coalition soldiers if no local forces are available. If female soldiers are not available, pull the eldest male aside and tell him about the search and the purpose for the search. Using the Mirror Search Technique (You demonstrate what they should do and allow them to “search themselves”) or having the females pull their clothes tight across their body to examine for weapons or contraband are effective alternative search methods. A lack of respect for either the elder men or the women may result in grave offense and retribution (i.e. mortar attack, ambush, IEDs).

11. . Home Searches: When conducting a home search great care must be taken regarding any “Holy Pipes” (see Religion below). Most Magyarians and Caquetians keep a “Holy Pipe” in their home. This pipe is owned/used by the oldest male member of the household and represents their religion. Try to avoid touching the pipe, and never place it on the floor. Any perceived disrespect of the Holy Pipe will be perceived as an insult. • Treat the head of household with respect. Before entering the home it is recommended that he be brought outside and given an explanation why his home is being searched and what is being sought. This provides the owner of the home the opportunity to avoid the shame of the search and to voluntarily surrender any contraband or be taken into custody out of view of his family. Only as a last resort should a Magyarian or Caquetian man be bound, gagged or hooded in front of his family or neighbors. • During the actual search, female soldiers should search the rooms of the family’s females. Male soldiers must not make an issue of female private property such as nightwear that causes embarrassment to the family. Likewise, if searching a room and property such as pornography or alcohol is discovered it should be left alone and not be used to ridicule or shame the family. A family member should accompany the searching soldier to protect the Coalition against accusations of theft. • 4. Searching “Holy Sites” (See Religion below for descriptions of Holy Sites): The Geneva Convention requires Coaltion Forces to recognize and respect Religious sites. However, both Magyarians and Caquetians have used “Holy Fields” in the past as a place to store/hide weapons and ammunition. The search of a holy site should be handled similarly to the search of home, but, with more sensitivity. If feasible, Coalition forces should only enter as a last resort. When possible, PDF forces should be used to conduct the search while Coalition forces secure the perimeter. If this is not possible, then the team lead should attempt to accommodate the El Santo and allow him to escort the search team. While in the holy site, the search team should avoid any areas that have grain lying on the ground or platforms. If this is not possible, then boots should be removed or covered with plastic or some other type of over-boot.

12. (9) Religion: • 1. General Info: The primary religion of the region is a form of monotheism (one God) known as “Guerrero de la Forja”. The principal figure or prophet of this region is known as “El Tripulando”. Local legend describes El Tripulando as a common fisherman that existed many centuries ago. One day while fishing, an enormous storm arose that flooded the entire area and sank all of the other fishing vessels except for his. El Tripulando was said to have received “enlightenment” during this storm which gave him insight into the “True Path to Eternal Glory”. He preached on these ‘Truths’ for many lifetimes before finally turning into a Raven and flying away; never to be seen again. For this reason, old age and Ravens are highly revered by all Caquetians and Magyarians. • 2. Religious Tenants/Beliefs: • Monotheistic: Belief in one god with El Tripulando as the principal prophet • Predestination: God has foreordained all things, postponement is sometimes possible through prayer or sacrifice, but the end is always certain. This also leads to a somewhat fatalistic view on life on the part of the local residents. • Believe in Afterlife: Each and every individual will ‘achieve’ the afterlife, but your status in the afterlife is a direct reflection on how you try to live your life on earth. • Visions & the Future: Belief that many, if not all of the Los Santos, can see the future. The Los Santos will often smoke their ‘Holy Pipes’ in order to see these visions although they also smoke the pipes as part of their religious ceremonies. The Los Santos normally smoke a local form of tobacco mixed with a low-grade form of opium. Smoking opium is widely accepted within the region and has always been part of the culture. The senior male in a household may also smoke opium or tobacco, but they are not believed to be able to see the future as the El Santos do. Because smoking the pipe is such a deep part of their local culture, they will not ask foreigners to participate in this practice. • Prophets/Leaders: El Tripulando was the primary prophet, but there have also been other minor prophets over the years. The local leaders are called Los Santo’s and are very powerful figures in the lives of the local population. Most government officials will privately consult with some of the principal Los Santos to get their backing and support before making any major decisions or policies.

13. 3. Holy Sites: Depending on the size of the village or town, each area will have at least one Holy Site. The Holy Sites are usually open areas near the woods or groves of trees where they conduct their religious ceremonies. The Los Santo’s will normally ‘teach’ their followers at these ceremonies, but they are also used as a gathering place for weddings, funerals, etc. The sites are marked by large Red Triangles that may be adorned with feathers or other ornamentation. Part of the religious site will contain some sort of platform containing grain, bread, etc. This platform is considered sacred, and is the place where the Los Santo’s place out food to feed the Ravens and other birds as part of their religious practices. • 4. Religious Hierarchy: “Los Santo’s” are the local religious leaders. Each village/town/tribe has their own El Santo, but some towns may actually have two different leaders depending on the nationality of the town and the percentage of Magyarians and Caquetians. If the towns are large enough, they will have several Los Santo’s, but there will always be one that is most senior for each tribe, either Caquetian or Magyarian. The leader is almost always the oldest El Santo.

14. ***The bottom line with all of these suggestions, however, is that the lives of the soldiers and mission are top priority, with these considerations enacted when appropriate and applicable. ***