Part of Muntjac Issue 2: Insurgency & Counter Insurgency
In approximately 312 BCE, a former general of the late Alexander the Great, King Antigonus I Monophthalmos launched an effort to conquer the Nabataean people. The Nabataeans were a proto-Arab group, in many ways the proto-Arab group, who had for centuries inhabited the deserts of Syria and the Levant, particularly what is today southern Jordan. Known for their nomadic lifestyle, control of important trade routes, and illusive nature, they were a very significant cultural, economic, and political force in the region during the era.
The Nabataeans were not a people who hastily conducted warfare. While it is true that they generally avoided direct confrontation, they did excel at a lethal kind of proto-guerrilla warfare with cunning strategies, leveraging their knowledge of the desert terrain and the resources of their extensive trade networks to outclass and outmaneuver their opponents. Their military engagements were often characterized as defensive in nature, reflecting a preference for avoiding open battles and instead exploiting the strategic advantages offered by their environment to gain tactical victories.
During the classical campaign of King Antigonus I against these desert free men, the Nabataeans, who controlled the vast flow of spice and incense throughout the whole of the ancient and classical world, noteworthy historical figures were involved. There was Demetrius, son of Antigonus I, the failure and war criminal Athenaeus, a general of Antigonus I, and Hieronymus of Cardia, a famous Hellenic historian. The chronicle of Hieronymus regarding these events was later incorporated through its surviving fragments into the writings of the Hellenic historian Diodorus of Sicily. Specifically, a work by Diodorus entitled Library of World History, sec. 19.94.2-95.2, which provides a fascinating account of Nabataean customs. Here’s a translation by C.H. Oldfather:
“For the sake of those who do not know, it will be useful to state in some detail the customs of these Arabs (Ἀράβιοι), by following which, it is believed, they preserve their liberty.
They live in the open air, claiming as native land a wilderness that has neither rivers nor abundant springs from which it is possible for a hostile army to obtain water. It is their custom neither to plant grain, set out any fruit-bearing tree, use wine, nor construct any house; and if anyone is found acting contrary to this, death is his penalty [author emphasis]. They follow this custom because they believe that those who possess these things are, in order to retain the use of them, easily compelled by the powerful to do their Bidding.
Some of them raise dromedaries, others sheep, pasturing them in the desert. While there are many Arab tribes who use the desert as pasture, the Nabataeans far surpass the others in wealth although they are not much more than ten thousand in number; for not a few of them are accustomed to bring down to the sea frankincense and myrrh and the most valuable kinds of spices, which they procure from those who convey them from what is called Arabia Eudaemon.
They are exceptionally fond of freedom [author emphasis]; and, whenever a strong force of enemies comes near, they take refuge in the desert, using this as a fortress; for it lacks water and cannot be crossed by others, but to them alone, since they have prepared subterranean reservoirs lined with stucco, it furnishes safety. As the earth in some places is clayey and in others is of soft stone, they make great excavations in it, the mouths of which they make very small, but by constantly increasing the width as they dig deeper, they finally make them of such size that each side has a length of one plethrum (30-33 meters). After filling these reservoirs with rain water, they close the openings, making them even with the rest of the ground, and they leave signs that are known to them-selves but are unrecognizable by others. They water their cattle every other day, so that, if they flee through waterless places, they may not need a continuous supply of water.
They themselves use as food flesh and milk and those of the plants that grow from the ground which are suitable for this purpose; for among them there grow the pepper and plenty of the so-called wild honey from trees, which they drink mixed with water. There are also other tribes of Arabs, some of whom even till the soil, mingling with the tribute-paying peoples, and have the same customs as the Syrians, except that they do not dwell in houses.
It appears that such are the customs of the Arabs. But when the time draws near for the national gathering at which those who dwell round about are accustomed to meet, some to sell goods and others to purchase things that are needful to them, they travel to this meeting, leaving on a certain rock their possessions and their old men, also their women and their children. This place is exceedingly strong but unwalled, and it is distant two days’ journey from the settled country.”
We cannot be sure if this Hellenic account and perspective is wholly accurate; whether or not they put to death fellow tribespeople who dared break their sacred codes. But the assertion that the Nabataeans were “exceptionally fond of freedom” as Hieronymus of Cardia claims is fully backed up in the different historical records of many different cultures and peoples who interacted with them across the ages.
A people of the desert, these earlier Arab nomads epitomized a pattern of resistance to the encroaching influence of civilization, a pattern that recurs throughout history. Their story, like that of so many others, reveals a fundamental conflict between those who embrace a life of independence, autonomous sovereignty, and those who seek control and the imposition of their ways upon others. These contra-historical peoples, as we have termed them, are those who resist the homogenizing force of civilization, fiercely defending and asserting their autonomy and cultural distinctiveness. The Nabataeans, through their clever use of the desert as a natural defense, their control of trade routes, and their nomadic lifestyle, demonstrate this pattern. They were not simply stupid barbarians; they were a complex society with an economy, a culture, and a system of sociality. Their choice to remain in the desert, to largely avoid agriculture, wine, and settled living, especially in their earliest days, was a conscious one, a strategic decision to maintain both their individual and cultural autonomy.
The account mentioned earlier by Hieronymus of Cardia, preserved in Diodorus of Sicily’s writings, provides a glimpse into their customs and beliefs. The Nabataeans’ rejection of the conventional trappings of civilization—the cultivation of crops, the production of wine, the building of houses—was a deliberate act of defiance. They recognized that these civilized practices made them vulnerable to external control. Their choice of a nomadic lifestyle, their ability to move and disappear into the desert, was a means of self-preservation. They understood that the key to their freedom was to remain elusive, ungraspable, and to leverage their knowledge of the environment against their enemies.
Their construction of hidden water cisterns, their intimate knowledge of the desert’s resources, and their careful control of their trade routes, all exemplify their commitment to maintaining their independence. These were not passive acts of survival; they were active strategies of resistance. The Nabataeans were not simply defending their territory; they were defending their way of life, their culture, and their freedom from external control. Their interactions with King Antigonus I Monophthalmos and his generals, and the
Hellenistic world in general, represent a clash of civilizations, a struggle between a settled, expansionist power and a people determined to preserve their autonomy. The Nabataeans were not interested in conquest; they were interested in maintaining their way of life, their autonomy, and their freedom to trade and live as they saw fit. As stated, they were not necessarily warlike, but they were willing to defend their way of life, even through warfare if necessary.
The ability of the Nabataeans to maintain their lifestyle, their ability to resist the incursions of their neighbors throughout the many centuries, demonstrates the effectiveness of their strategy. Their success, however, should not be understood as merely a matter of military prowess. It was the result of a holistic approach, encompassing economic, cultural, and social dimensions. They were not just fighters; they were artists, traders, negotiators, and, above all, masters of their environment.
This pattern of resistance is echoed throughout history. Consider the Chickamauga Cherokee, a group of Cherokee who, following the American Revolution, chose to continue resisting the encroachment of the United States government on their lands and way of life. They refused to sign treaties, continued to raid American settlements, and fought a protracted guerrilla war to protect their independence and traditions. Like the Nabataeans, the Chickamauga Cherokee understood the threat posed by the expansion of European civilization. They saw peace treaties, jurisprudence, and legalism as a means to dispossess them of their land and culture, to force them to abandon their traditional ways of life. The Chickamauga Cherokee, like the Nabataeans, adopted strategies of resistance tailored to their environment. They used the forests and mountains of their homeland as a refuge, launching surprise attacks and retreating into the
wilderness, just as the Nabataeans used the desert. The Apache, a collection of related tribes in the American Southwest, provide another powerful example of this pattern. Their resistance to Spanish and, later, American colonization was legendary. They, like the Nabataeans and Chickamauga Cherokee, used their knowledge of the terrain, their nomadic lifestyle, and their cunning to outmaneuver their enemies. They understood that civilization meant the loss of their freedom, the destruction of their culture, and the dispossession of their land. Their history is replete with acts of defiance, guerrilla warfare, and determined efforts to preserve their independence.
The uncontacted tribes of the Amazon rainforest, still living today, represent a contemporary example of this historical pattern. These isolated communities, often numbering only a few hundred or even dozens of individuals, have actively resisted contact with the outside world. Their reasons are the same as those of the Nabataeans, the Chickamauga Cherokee, and the Apache: they understand that contact with the outside world poses a threat to their way of life, their culture, and their freedom. They have witnessed the destruction of other indigenous communities, the loss of their land, and the forced assimilation into a hostile imperialist culture. Their avoidance of contact is not merely a matter of isolation; it is an act of resistance, a conscious choice to defend their way of life. Pacific people like the Maori of New Zealand, who have continued resisting European colonization for many years, also illustrate this recurring theme. They, too, once fought against British and European rule and the loss of their lands, using their knowledge of the terrain and their fighting skills to resist. They, too, understand that contact with civilization threatened their traditional ways of life, their culture, their autonomy, and mother nature itself.
Even in the modern world, this pattern of resistance persists. The Palestinian people, some of them perhaps direct genetic descendants of the Nabataean tribespeople, who have lived under occupation for decades, almost a century, provide a contemporary example. Our resistance, whether through political activism, cultural expression, or, in some cases, armed conflict, is a struggle to preserve our identity, ourr culture, and our right to self-determination. My steadfast Palestinian people understand that civilization, in the form of Israeli occupation, threatens our freedom, our culture, our spiritualism, and our very existence.
Our struggle, like that of the Nabataeans, the Chickamauga Cherokee, the Apache, the Maori, the uncontacted Amazonian tribes, and so many others is a fight against the homogenizing force of civilization, a struggle to preserve their ways of life. A fight against the silencing of the differend. These contra-historical peoples all share a common thread: a deep-seated commitment to their way of life and a willingness to defend it against every external opponent. They recognize that civilization, with its emphasis on control, standardization, and expansion, often comes at the expense of freedom, cultural diversity, and the autonomy of those who resist it. They choose to live on their own terms, even if it means facing hardship, conflict, and the constant threat of invasion. They understand that the price of freedom is eternal vigilance.
The Nabataeans, with their ingenious adaptations to the harsh desert environment, their skill in trade and negotiation, and their unwavering determination to remain independent, serve as a brilliant example of this enduring pattern. Their story reminds us that the clash between civilization and those who resist its encroachment is a recurring theme in human history, and that the struggle to preserve cultural distinctiveness and autonomy remains relevant to this day. They, and all those who have followed their example, are a testament to the enduring power of the human spirit to resist homogenization and to choose freedom over control.
The Nabataeans, with their mastery of resource management, and their resistance to outside forces, serve as a striking precursor to Frank Herbert’s Fremen of Arrakis. The parallels are numerous and profound, highlighting the recurring motifs of survival, cultural adaptation, and the struggle for self-determination that resonate across both history and science fiction. The Fremen, just like the contra-historical peoples we have discussed, exemplify the human capacity for resilience and the inherent value of preserving a distinct way of life in the face of external pressures.
Arrakis, or Dune, is a harsh and unforgiving desert planet, much like the environments inhabited by the Nabataeans, the Apache, and other contra-historical groups. This environment shapes the Fremen, forcing them to adapt and evolve in ways that define their culture and survival. Their mastery of water conservation, their development of the stillsuit, and their knowledge of the sandworms are all testaments to their ability to thrive in a seemingly inhospitable world. Similarly, the Nabataeans, through their ingenious reservoirs and their nomadic practices, demonstrated an exceptional understanding of their desert environment. The Apache, too, possessed an intimate knowledge of their arid homeland, using this knowledge to evade their pursuers and sustain themselves.
Both the Fremen and the Nabataeans value their freedom above all else. They resist external control, whether it comes from the Imperium in the case of the Fremen or from the Hellenistic powers in the case of the Nabataeans. This resistance is not merely a matter of military strength; it is a cultural imperative, a deeply ingrained belief in the right to self-determination. The Fremen’s jihad, a religious war for control of Arrakis, is the ultimate expression of this desire for freedom. The Nabataeans, as we have seen, skillfully avoided direct confrontation, but were ready to fight to preserve their liberty.
The cultural practices of the Fremen and the Nabataeans are also remarkably similar. Both groups value communal living, strong social bonds, and a reverence for their ancestors and traditions. The Fremen’s rituals and religious beliefs, centered on the importance of water and the sandworms, are deeply rooted in their environment and history. The Nabataeans, too, appear to have had a strong sense of community and a distinct set of customs that set them apart from their neighbors. Both cultures prioritize survival, placing a high value on resourcefulness, resilience, and a willingness to adapt.
Perhaps the most striking parallel is the Fremen’s role as a provider of a vital resource, melange (spice), much like the Nabataeans controlled key trade routes. The Nabataeans, by controlling the flow of incense and spices, held a position of economic power in the ancient world. They were not merely traders; they were the gatekeepers of a valuable commodity, and thus, of a crucial element in the global economy of their time. Similarly, the Fremen control the production of melange, a substance that is essential for interstellar travel and the prolongation of life. This control gives them immense political and economic leverage, allowing them to challenge the power of the Imperium and ultimately reshape the galaxy.
Both the Nabataeans and the Fremen are seen as “other” by those outside their cultures.They are often misunderstood, feared, and viewed with suspicion. Their customs and ways of life are often seen as strange or primitive, and their resistance to external control is viewed as a threat. This othering is a common theme in the history of contra-historical peoples, who are often marginalized and demonized by those in power. The modern science fiction fan, however, often embraces these figures for the very reasons they are othered. The Fremen, in their alienness, embody ideals of freedom, resistance, and environmental consciousness that many find absent in the civilized world.
There is a latent irony here, however. While science fiction offers an escape into worlds where resistance and survival are glorified, where the marginalized are often the heroes, the real-life counterparts of these fictional characters are often denied the same support. The Nabataeans are gone. Many of the contra-historical groups we’ve discussed face an ongoing struggle, often against overwhelming odds. The uncontacted Amazonian tribes, for example, are threatened by deforestation, mining, and encroachment on their lands. The Palestinians face displacement, occupation, a lack of recognition of their rights, and most recently, unrestrained genocidal assault.
Modern science fiction fandom, often composed of young people, find themselves captivated by these figures. Their escapism allows them to live, vicariously, through the stories of the Fremen. They might wear Fremen cosplay, they might engage in online discussions about the political dimensions of the novel, and even go so far as to fetishize the “otherness” the Fremen embody. But too rarely does this translate into real-world support for those engaged in similar struggles. How often do these fans, caught up in the drama of fictional battles, take concrete actions to support the real-world indigenous communities or Palestinians fighting for their survival? How often do they direct their passion toward real-world combativeness? The detachment is often lamentable. The “cool” warrior in a book or movie, the one who
can survive where others cannot, takes on a heroic cast in the imagination, but the realities of the modern world often mean the destruction of those ideals. The passion for the fictional quickly, it seems, burns itself out without a single match being lit for their real-life counterparts. The science fiction fan, lost in their own world of imaginary threats, often fails to see the real threats facing those who resemble their heroes in the modern day.
This disconnect is not simply a matter of apathy. It is often a complex interplay of factors, including a lack of awareness, a sense of powerlessness, and a tendency to prioritize personal enjoyment over communal action. The Internet and social media offer a platform for surrogate engagements, echo chambers, reinforcing existing biases and most often preventing meaningful dialogue. The distractions of modern life, from the demands of work and school to the constant bombardment of entertainment and vice, can also make it difficult to focus on the struggles of others.
This, however, is not to say that science fiction fandom is entirely divorced from social and political concerns. Many fans are deeply engaged in things like ecology, indigenous struggles, and animal rights. But the focus on fictional worlds often overshadows the struggles of those who embody similar values in reality. The Fremen’s fight for Arrakis, in the minds of some, becomes more important than the Palestinians’ fight for their homeland. The Apaches’ fight for their land becomes a distant memory, buried beneath the imagery of a galactic war. The Fremen, and the Nabataeans, offer lessons that we often fail to take to heart. They remind us of the importance of cultural preservation, the value of self-determination, and the need to respect the environment. They also highlight the dangers of complacency, the risks of ignoring the struggles of others, and the tragic consequences of romanticizing resistance without providing real-world support.
The parallels between the Fremen and the Nabataeans are undeniable, revealing the power of the themes of survival, cultural adaptation, and resistance. The Fremen, like the Nabataeans, embody the ideals of freedom, resilience, and environmental consciousness. As science fiction fans become lost in the escapism that these characters provide, they must also be reminded of those struggling in the modern world, who mirror these figures in so many ways.
Zhachev is a 35 year-old Palestinian born in exile in the southeastern United States. He currently lives and writes from the southern Blue Ridge Mountains. substack.com/@zhachev
