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March of the Cosmopolites
        (dressed for success)

Thesil Morlan

Perhaps as a result of an unusually safe childhood with dolls, when I see a human-shaped balloon figure with mapskin (as on the cover of this issue), I don’t immediately want to puncture it and see what happens; I want to dress it up and play. Shall it be draped as Gaia[1], James Lovelock’s still-popular decades-old model of a gargantuan, self-regulating, counterpoised mother earth, often sentimentalized as benevolent? Or as Medea[2], the demonized murdering sorceress, whose name has been given by paleontologist Peter Ward[3] to his alternative environmental hypothesis of life itself (not just human activity) as toxic to a constantly off-kilter earth, “biocidally” reverting toward an original planetary state of sterility, and requiring strenuous human management to “overcome nature”? Or shall it be draped as the goddess Minerva[4], “the personification of thinking, calculating, and inventing”?

An icon of that mentally nimble Minerva — to whom the attributes of Athena were transferred and who was said to have invented numbers — should be well qualified for Singularity University[5], whose stated aim is to “assemble, educate and inspire a cadre of leaders who strive to understand and facilitate the development of exponentially advancing technologies and apply, focus and guide these tools to address humanity’s grand challenges”. So she could be dressed in its colors and sent there for further exploration of “superintelligences” and the supposed “singularity” shift — said to be the forthcoming turning point of superhuman intelligence, rendering reliable predictions impossible and eliminating further human roles in the affairs of successors, ending the human era.

Some cosmologists, meanwhile, speak of singularity as the point of origin occasioning the Big Bang of this universe, pre-inflation, but obviously one shouldn’t go near explosions in a balloon-based narrative. Instead, classical Minerva’s current followers view her as the logical sponsor of computer sciences, nurturer of skills in plotting complex tasks.

The ancient — or timeless — Minerva, writes classicist Robert E. Bell, also “was invoked by those who desired to enjoy prominence in sculpture, painting, poetry, pedagogy, medicine, or decorative arts. While she was particularly revered by women as patroness of domestic crafts, she was also worshipped by men who sought cunning, prudence, and courage in military affairs.”[6]

Therefore she might be expected to transform her institution’s officer training corps, since Minerva might have been born in ancestral minds for the kind of ideological “gigadeath war” that Australian artificial intelligence researcher Hugo de Garis thinks is the likely outcome of the debate over whether human beings should build potentially control-overtaking artificial intellects, evolvable hardware — in his view, “becoming the dominant political question of the century”.[7]

Or she and her team could face off with MIT in the next contest sponsored by DARPA, the Pentagon research agency, which last December (on the 40th anniversary of the connection of the first four nodes of the military-sponsored Arpanet, experimental forerunner of the Internet) offered a prize to the first person or group able to determine the locations of 10 8-foot red balloons moored anywhere in the continental United States. The stated goal was to learn more about computer-networked social behavior in the expansive team-building, communication, and “urgent mobilization required to solve broad-scope, time-critical problems”.[8]

Wherever she is marching or studying or teaching or otherwise laboring, balloon Minerva might try on the mantle of “strategic leadership that requires a commitment to statecraft”, as described by Ivo Daalder and Anne-Marie Slaughter[9]: “Although diplomacy has its limitations, US strategic interests are often best served by leveraging its potential for enhancing security, reducing tensions, resolving conflicts, achieving peace, and transforming adversarial relationships. With regard to nuclear proliferation, for instance, the best hope lies not in striking possible proliferators, but in working with countries around the world to renew the essential bargain at the core of the nuclear nonproliferation regime. On this issue, America will have to lead, by reducing reliance on nuclear weapons and committing to seeking a world free of nuclear weapons. Only then can it convince others to do likewise … The essential objective of strategic leadership is to achieve the same goals envisioned by the Founders: a nation that would secure life, liberty, and pursuit of happiness for all Americans. In this interconnected world, doing so depends increasingly on helping others to secure the same goals.”

Strengthening security involves not only salvaging American democracy and re-evaluating the often violently impotent kinds of nation-building being attempted elsewhere in order to reduce the threats posed by fragile and failing states or rogue players; security requires helping to rehab the whole planet. It means moving beyond nation-building — at home and abroad — to peace-building.

This doesn’t require a mighty team of giant balloon-folk or cabal of outsize personalities, but discerning outliers who consider themselves world citizens and become a threshold throng of unapologetic cosmopolitan civic idealists, with courage to elevate public discourse, who have the sense to demand and support Daalder & Slaughter’s “new kind of leadership … that understands that while much of the world still believes that international peace and prosperity are most likely to be achieved if Washington plays a significant and constructive role, key actors no longer simply defer to or automatically prefer what America wants. A leadership that focuses on effective action rather than who is in the lead. A leadership that relies on clear judgment as much as demonstrating resolve. A leadership that grasps that however great our power, America cannot meet today’s challenges all on its own.”

In fact, its “bargaining position is paradoxically undermined” by the exceptional role it has insisted upon, warns Ben Katcher[10]. “The problem is that [American] power — while immense — is not very fungible. That is, the United States cannot easily threaten to withhold a portion of its security guarantee or its protection of international waterways”, and so forth, without damaging its own interests. Deflated by puffery.

“Denouncing, demeaning, and insulting other countries was a cheap and easy way to seem strong,” comments Fareed Zakaria[11]. “Obama is gambling that America is now mature enough to understand that machismo is not foreign policy, and that grandstanding on the global stage just won’t succeed. In a new world, with other countries more powerful and confident, America’s success — its security, its prosperity — depends on working with others. It’s a big, bold gambit.”

And it’s made more difficult, in the view of David Rothkopf[12], because the influence of all nation-states is waning, and rudimentary systems for dealing with vital transnational issues are not being strengthened sufficiently, so a power void is being filled by a global “superclass” — some “from business and finance”, some “criminals and terrorists”, and “some are masters of new or traditional media; some are religious leaders, and a few are top officials of those governments that do have the ability to project their influence globally”. Some may even be considered to belong to “the global network of antiglobalists”.

German sociologist Ulrich Beck, wrote three years ago[13] from a post at the London School of Economics about the initial challenges faced by Prime Minister Brown while wearing his party’s “straitjacket of the nation-based approach” when a “transnational social and economic agenda is needed”: “Suddenly, and for the first time in history, every population, culture, ethnic group, religion and region in the world faces a future that threatens one and all. In other words, if we want to survive, we have to include those who have been excluded. The politics of climate change is necessarily inclusive and global — it is cosmopolitics. … When taken seriously and thought through to its logical conclusions, climate change demands a political paradigm shift. Only a broad-based coalition that includes “old Europeans”, eco-conscious Americans, underdeveloped countries, developing countries and civil society movements can succeed. It is not a matter of undermining, let alone abolishing nation-states. Rather, it is a matter of restoring to them the capacity to act effectively — together and in collaboration with one another.” Beck’s notion of a vigorous and capable new “left” in the United Kingdom is a “new cosmopolitan realism” that engages with a vital European Union, has “strong alliance with civil society movements”, and “get[s] the new global generations’ on its side. … [I]t certainly is not hunkered down in some xenophobic fortress. Rather, it is cosmopolitan. Its vision of a cosmopolitan future combines the concern for national and global justice with an interest in the survival of each individual. In other words, the idea of having roots and wings at the same time could replace the worn out ideas of communism, socialism, neoliberalism and old Labour. And this cosmopolitan left might make the improbable possible — namely the survival of humanity beyond the 21st century without lapsing back into barbarism.”

With worldwide economic interdependence, migratory movements, and terrorist threats “reinforcing fears and inequalities the world over”, observes Ulrich Beck, “[p]eople everywhere cry out for reassurance and a change in course. John Kenneth Galbraith was right when he wrote: ‘All the great leaders have had one characteristic in common: it was the willingness to confront unequivocally the major anxiety of their people in their time. This, and not much else, is the essence of leadership.’ Meeting the needs of the anxious people waking up in a new world — in the world risk society — is the great political challenge of our time. This is plain enough when it comes to the incalculable, unpredictable character of terrorism. But it is also true for the losers of globalisation and the costs of climate change.”

Despite the gross backlash that has arisen, President Obama’s election “marked a shift — from a politics that celebrated privatized concerns to a politics that recognized the need for effective government and larger public purposes,” says Harvard political theorist Michael Sandel, author of Justice: What’s the Right Thing to Do?[14]. “Across the political spectrum, people understood [perhaps fleetingly?] that national renewal requires big ambition, and a better kind of politics.” Nevertheless, inertia, fear-mongering distortions, and greed are almost overwhelming. “You can’t get nation-building” — or planetary renovation — “without shared sacrifice,” warns Sandel, “and you cannot inspire shared sacrifice without a narrative that appeals to the common good — a narrative that challenges us to be citizens engaged in a common endeavor, not just consumers seeking the best deal for ourselves.”

In this and every nation, we need to learn to live confidently in the conviction that human loyalties can be layered beyond all limiting assumptions — presumably to the global level. Even the most scuffed “homeland” grounds are scattered with grassroots paradoxes of fractured patriotic fervor: Crowds in Texas proudly waving US flags while shouting “secede”! Wild demonstrations of Hungarian pride in a successful racehorse obtained in England by an ethnic Hungarian resident of Slovakia and ridden by a Belgian jockey famous for being married to a former Miss France! On a far more important level, witness exemplary individuals such as Izzeldin Aboul Aish, a doctor who continues to build bridges, working for peace & reconciliation and refusing to impugn the motives of warring factions, even though Israeli tanks shelled his Gaza home and killed three of his daughters and his niece.

With courage, human beings can accept being as multidimensional culturally and politically as they are biologically and psychologically.

The ungainly inflated figure in the playful scenes envisioned earlier in this editorial fantasy is not an emissary from utopia. Minerva’s practical advice is to look earnestly into the colorful face of the map of earth and see a potentially co-conspiratorial cosmopolitan citizenry of the future.


ENDNOTES:

1 - James Lovelock, The Revenge of Gaia (2006); The Vanishing Face of Gaia (2009)

2 - However, in many of the tales of Medea, considered one of the foundation-heroines in myths about contact among and transition between civilizations, she healed as often as she killed (many sources).

3 - The Medea Hypothesis: Is Life on Earth Ultimately Self-Destructive? (2009), by Peter D. Ward, University of Washington

Some interlocutors, noting that the system feedbacks under discussion are not all positive or all negative, see both the Gaia and Medea Hypotheses as twin models undermined by the same inclination to see one tendency as the whole story (summarized by Drake Bennett, “Dark Green”, Boston Globe, 11 January 2009); Ward cautions that “Gaians” who care so much about balance should recognize a need to balance their hypothesis too, so shouldn’t try to remove from the equation alleged human interference; Lovelock & some “Gaians” having moderated their views (regarding stability, for example), both sides recommend various geoengineering projects — but with a different emphasis: occasional “emergency treatments” (Lovelock) or steady large-scale intervention (Ward). Does it matter which tilt is more hubristic?

4 - Women of Classical Mythology, by Robert E. Bell (1991)

5 - Inaugural class, 2009; see editorial, Minerva #35

6 - Bell

7 - Hugo de Garis, a professor of theoretical physics & computer science in China, who works on topological quantum computing and has co-authored papers on evolutionary genetic algorithms, The Artilect War: Cosmists vs. Terrans: A Bitter Controversy Concerning Whether Humanity Should Build Godlike Massively Intelligent Machines (2005); he was quoted in the New York Times Magazine (1 August 1999) as saying: “Humans should not stand in the way of a higher form of evolution. These machines are godlike. It is human destiny to create them.”

8 - DARPA <https://networkchallenge.darpa.mil/default.aspx>; MIT’s team was the only one to find all ten.

9 - Ivo Daalder and Anne-Marie Slaughter, “America’s New Global Challenge”, Boston Globe, 24 July 2008; their report, with Bruce Jentleson and other members of the Phoenix Initiative (cnas.org/phoenixin-itiative), was released that day, before their current appointments as 20th US Permanent Representative to NATO and Director of Policy Planning in the US Department of State.

10 - Ben Katcher, “What Can America Offer Its Allies?”, The Washington Note, 10 November 2009

11 - Fareed Zakaria, Newsweek, 5 October 2009; also The Post-American World (2008)

12 - David Rothkopf, Carnegie Endowment for International Peace, Superclass: The Global Power Elite and the World They Are Making (2008)

13 - “In the New, Anxious World, Leaders Must Learn to Think Beyond Borders”, The Guardian 13 July 2007; Power in the Global Age: A New Global Political Economy (2005) is one of Ulrich Beck’s most recent books; see also pages 51 and 54 in this issue of Minerva.

14 - Michael J. Sandel, Justice: What’s the Right Thing to Do? (2009); his other books include Democracy’s Discontent: America in Search of a Public Philosophy (1998); on BBC Radio, he delivered the 2009 Reith Lectures, “A New Citizenship” on the “prospect for a new politics of the common good”.


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Joel Rosenthal is President of the Carnegie Council for Ethics in International Affairs. One of Andrew Carnegie’s original peace endowments, the Council was founded in 1914 “to promote the principles of pluralism and peace”. Its lectures, publications, and educational programs focus on issues relating to ethics and war, the global economy, and cultural difference. One of them, the Global Policy Innovations program (see <www.policyinnovations.org>), “provides a forum for pragmatic alternatives to the current global economic order”, with a view toward “a fairer globalization” — “start[ing] with protecting fundamental freedoms, and mov[ing] toward maximizing human fulfillment, potential, and innovation, …guided by an ethical framework”.

Educated at Harvard and Yale, Dr Rosenthal is editor-in-chief of the journal Ethics & International Affairs and the author of Righteous Realists. He has co-edited several collections of articles and written many, including “Ethics” in Bruce W. Jentleson, et. al. Encyclopedia of US Foreign Relations. Work in progress includes “How Moral Can We Get? Essays on the Moral Nation”. He serves as Senior Fellow, Stockdale Center, US Naval Academy; Adjunct Professor, New York University; Chairman of the Bard College Globalization and International Affairs Program in New York City; Committee Member for the journal Review of Ethics and International Affairs, Shanghai International Studies University; and Honorary Professor of History, University of Copenhagen.

This Bob Jones Memorial Lecture was delivered at the Carnegie Council’s 2009 International Affairs Conference, held on Star Island, Isles of Shoals, New Hampshire, on 18 July 2009.

It is licensed under a Creative Commons License <http://creativecommons.org/licenses/by-nc-nd/3.0/>.   


Patriotism and Cosmopolitanism

Joel H. Rosenthal

July 2009

Let me begin with a simple claim. We live today in a globalized world that challenges us morally. While globalization may be a fuzzy concept, globalization is indeed something very real, something we can see and measure, and it is certainly a force that shapes our choices and expectations. Globalization challenges us in terms of our identity, our responsibilities, and our ways of thinking about government and accountability.

Intense flows of capital, of information, of people, and of pollution raise profound issues of human concern and human values. Just think of the money you hold in your hand and the air that you breathe. Think of the clothes you wear and the food you eat. If you do not understand these basic goods as in some way connected to the global economy and the global environment, you are missing an essential fact.

Let me give you a familiar narrative of globalization. Here is how Noah Bopp, the director of the School for Ethics and Global Leadership, makes this point about our deep connection to global forces. He hands each of his students a piece of chocolate — usually a Hershey’s Kiss or a Milky Way bar. His first question: Where does this chocolate come from? The answer: the world’s greatest cocoa producer is the Ivory Coast (followed by Ghana, Indonesia, and Nigeria). Cocoa and other food products frequently come from far away, under-developed places. His second question: How did this chocolate get here? Answer: It was harvested on farms with varying labor standards. Some of these labor standards would be familiar and acceptable to us, but others would reveal practices including child labor, and still others would seem exploitive, perhaps even approaching slave-labor practices. Finally, the chocolate needs to be transported across the ocean, subject to trade rules, tariffs, and taxes before it is available to buy. So, question three: Who makes these economic arrangements and rules? Answer: legislators (official representatives of governments) and lobbyists (representatives of industry, labor, and other interest groups). When these rules are decided, some benefit and some pay. As you can see, there is a lot that has to happen before you eat that piece of chocolate. Many choices are made. And many of these choices are connected to the global economy.

Ethics is a systematic reflection on choices. Ethics is the response to Socrates’ first question: How should one live? It is about the values and standards we use to stake our claims and make our judgments. Of course the first target of our analysis is the individual: single actors making decisions. But ethics is also about structures. Ethical inquiry empowers us to evaluate morally the social arrangements and institutions that define the contexts within which we make choices. In the example I just gave, we can evaluate individual choices about chocolate production and consumption; but we can also evaluate the arrangements that produce the range of choices available to us.

Let me give you a scenario as example of this expansive view of ethics. It goes like this: “My mother is sick. I cannot afford medicine. So I steal the medicine from a pharmacy that will not even know it is gone. Is stealing the medicine in this circumstance the right thing or the wrong thing to do?” Well, we can discuss this case in terms of my individual actions, whether I am a thief and villain, a rescuer and a hero, or both. Ethical questions are frequently raised as dilemmas like this. In many situations, there is a genuine need to choose between two competing and compelling claims, and ethical reasoning can help to sort these out. But my point here is that we can also expand the inquiry to ask a broader question beyond just the narrow question of whether to steal or not to steal. We can also ask: What kind of community denies medicine to sick people who cannot afford it? Is there something unfair or unethical about this system?

Peter Singer is one of the best known contemporary philosophers to challenge us to think this way. In his new book, The Life You Can Save, Singer reminds us of our essential connection to those who share our planet and how our choices affect both our individual moral standing and our capacity to shape our collective arrangements in a morally desirable way. Here is how Singer describes our situation (this is a direct quote taken from his website):

If we could easily save the life of a child, we would. For example, if we saw a child in danger of drowning in a shallow pond, and all we had to do to save the child was wade into the pond, and pull him out, we would do so. The fact that we would get wet, or ruin a good pair of shoes, doesn’t really count when it comes to saving a child’s life.

UNICEF, the United Nations International Children’s Emergency Fund, estimates that about 27,000 children die every day from preventable, poverty-related causes. [This is happening on our watch!] Yet at the same time almost a billion people live very comfortable lives, with money to spare for many things that are not at all necessary. (You are not sure if you are in that category? When did you last spend money on something to drink, when drinkable water was available for nothing? If the answer is “within the past week” then you are spending money on luxuries while children die from malnutrition or diseases that we know how to prevent or cure.)

The Life You Can Save — both the book and the website — seek to change this. If everyone who can afford to contribute to reducing extreme poverty were to give a modest proportion of their income to effective organizations fighting extreme poverty, the problem could be solved. It wouldn’t take a huge sacrifice.

Singer’s view is not without controversy and it has many critics. As you can see, he emphasizes individual action and agency as a first step toward systemic reform. But I raise this argument with you now to make a larger point. Singer’s argument rests on the idea that a “planetary focus” is necessary given the observable integration of global systems that define our social lives. You and I are connected to every child in the world according to Singer. As such, he argues, “all humans, even all sentient beings, should be the basic unit of concern for our ethical thinking”

Singer’s argument is, at its root, cosmopolitan. The word “cosmopolitan” means, literally, “citizen of the world.” As a philosophical position it makes strong claims for the equal regard and the equal moral worth of every human being.

Making the case for cosmopolitanism, Martha Nussbaum invokes the ancient Greek and Stoic idea of concentric circles. In her lead essay of her edited book, For Love of Country: Debating the Limits of Patriotism, she describes cosmopolitanism like this: “The first circle encircles the self, the next takes in the immediate family, then follows the extended family, then, in order, neighbors or local groups, fellow city dwellers, and fellow countrymen — and we can easily add to the list groupings based on ethnic, linguistic, historical, professional, gender, or sexual identities. Outside all of these circles is the largest one, humanity as a whole. Our task as citizens of the world will be to ‘draw the circles somehow toward the center’ (Hierocles, 1st to 2nd century CE).”

For cosmopolitans, humanity itself serves as the ultimate reference point. This is not to say that cosmopolitans neglect local needs; in fact, as Nussbaum herself writes, “Politics, like child care, will be poorly done if each thinks herself equally responsible for all, rather than giving the immediate surroundings special attention and care. To give one’s own sphere special care is justifiable in universalist terms.” In this way, “our loyalty to humankind does not deprive us of the capacity to care for people closer by”. In other words, it is good for everyone that we rescue the child drowning in front of us first; it is good for everyone that parents take care of their own children first and give them special attention and care; and it is good for everyone that homeowners take good care of their own homes first, and so on. But this special attention to those to whom we are most immediately connected does not absolve us of an approach that holds at its core the strong moral argument in favor of the equal regard for all human beings.

In explaining cosmopolitanism, Nussbaum does not negate patriotism; but she does emphasize its limits and questions the strength and intensity of its moral claims. The problem with patriotism, according to Nussbaum, is that it often creates arbitrary boundaries that skew our priorities. It tends to blind us to other important connections.

Patriotic sentiments do not necessarily disagree with the ends of cosmopolitanism, but priorities nearly always differ. A patriotic perspective prioritizes national interests first, and it anchors those interests and values in a specific time and place. A patriotic perspective questions cosmopolitanism principally because of its thinness. As Benjamin Barber writes, “we live in this particular neighborhood, that block, that valley, that seashore, this family. Our attachments start parochially and then grow outward. To bypass them in favor of an immediate cosmopolitanism is to end up nowhere.” For some like Barber, universal human values are best served by enhancing local attachments and local communities.

Standard philosophical discussions of cosmopolitanism usually pit cosmopolitanism against communitarianism. In this comparison, cosmopolitans emphasize universal values while communitarians emphasize particular circumstances and commitments. Cosmopolitans emphasize equal regard for all human beings while communitarians argue that the rights and duties of individuals are determined by membership and identity within a given community. Cosmopolitans seek out and celebrate shared human values while communitarians remain skeptical of moral claims that exceed immediate personal connection, local authority, and fixed boundaries.

I think that pitting cosmopolitanism against patriotism in this way can be a false choice. And this is the major point in this talk that I wish to test with you. Anthony Appiah uses the terms “cosmopolitan patriots” and “rooted cosmopolitans” to make this point. He writes: “The cosmopolitan patriot can entertain the possibility of a world in which everyone is a rooted cosmopolitan, attached to a home of his or her own, with its own cultural peculiarities [and] taking pleasure from the presence of other, different places that are home to other different people.” Or to put it slightly differently, our commitment to humanity can be expressed through our great pride in our own local customs and folkways, with simultaneous appreciation of the rich customs and folkways of others. [See Kwame Anthony Appiah, “The Case for Contamination”, an essay adapted from Cosmopolitanism: Ethics in a World of Strangers, in Minerva #30, May 2006.]

The great paradox of patriotic sentiment, it seems to me, is that it is so personal and particular and also so common and universal. It seems to me quite possible to find one’s way to an embrace of all humanity through one’s love of his or her homeland. After all, the most common experiences we have are our attachments to family, to friends, to place, to region and to country. By committing to our own, we can recognize and appreciate the similar commitments of others. We love Star Island. Others love Aspen. Our particular love can help us appreciate the loyal attachments that others have to their people and their special places.

This idea is expressed by Isaiah Berlin in his reflections on the idea of pluralism. Pluralism, it seems to me, captures this sense of a thin universalism that is recognizable across the patchwork of cultures that are so different in color, shape, and form. Commenting on the German philosopher J.G. Herder, Berlin writes: “[Herder] believed that the desire to belong to a culture, something that united a group or a province or a nation, was a basic human need, as deep as the desire for food or drink or liberty; and that this need to belong to a community where you understood what others said, where you could move freely, where you had emotional as well as economic, social, and political bonds, was the basis of developed, mature, human life. Herder was not a relativist, though he was often so described: he believed there were basic human goals and rules of behavior, but that they took wholly different forms in different cultures, and that consequently, while there may have been analogies, similarities, which made one culture intelligible to another, cultures were not to be confused with each other—mankind was not one but many, and the answers to the questions were many, though there may be some central essence to them which was one and the same.”

Communitarians argue that ethics flourish within an enclosed space, within defined relationships. Michael Walzer calls these relationships “thick”. By thick relationships he means relationships between those who share history, culture, and community. By thin relationships, he means those who have no direct connection, distant strangers who live within other communities. Ethics is usually discussed in terms of agents or actors working within boundaries, in thick relationships.

Now here is where things get really interesting. The reality of globalization is that old relationships and boundaries seem up for grabs. Globalization raises many ambiguities now about basic concepts of identity and responsibility. To whom are we really connected today and what difference do these connections make?

It is this gray area between “thick” and “thin” relationships that I want to explore with you in the rest of this talk. My sense is that these distinctions are less obvious than they used to be.

Identity

Is there a world community as cosmopolitans suggest? If so, what experiences hold it together? Peter Singer’s work is a brave attempt to change conventional views on these questions. He wants us to understand that, first, moral commitments extend to the least well-off wherever they are and whatever the nature of our connection to them might be; and second, that our identity should be shaped by our responses to these least well-off. In his book One World: The Ethics of Globalization, Singer challenges the conventional thick/thin distinction. He writes: “If the group to which we must justify ourselves is the tribe or nation, then our morality is likely to be tribal or nationalistic. If however, the revolution in communications has created a global audience, then we might feel the need to justify our behavior to the whole world.” Basing our identity on the thin, two-dimensional images delivered to us by the global media make a weak argument, but still, Singer makes a strong bid for a sense of meaningful global connection through the shared images made ubiquitous by the internet, real time satellite television, and new technologies ranging from Google Earth to Twitter.

Singer’s work has been criticized by realists for its emphasis on mere perception and for its palliative quality. Giving to the poor may have short term effects and make us feel better, but in reality, the realists argue, the nature of our relationship stays the same and root problems are not solved. Realists contend that cosmopolitan arguments of this type have led to band-aid approaches to humanitarianism; and despite the best of intentions, these approaches may be doing as much harm as good. For all of Singer’s good intentions, they conclude, the charity and aid approach may be enabling exploitive conditions to continue by not forcing genuine systemic change.

The notion of world community as a moral construct has been well rehearsed for generations, and not even the common threat of atomic and nuclear weapons, and more recently, the threat of global warming, has given it much traction. Realists continue to point to two essential weaknesses. Global problems almost always come down to collective action problems; we have the problem of many hands, that is, there are no direct, assigned, and enforceable responsibilities; we have free riders and reduced incentives for actors to take on responsibilities. Related to this we also have the problem of interests; many global issues seem too distant to be considered of primary interest; hence they are put to the side. Is there any way out of this? I believe there is.

Amartya Sen takes a very different tack, offering a new approach. He focuses on the concept of global identity that would bring with it a sense of global responsibility. Sen describes identity as “social capital” — “a sense of belonging that can be a resource”. The key to Sen’s insight here, however, is that each of us does not possess just one identity. Each of us holds multiple identities. We don’t belong to one group; we belong to many. “A person’s citizenship, residence, geographic origin, gender, class, politics, profession, employment, food habits, sports interests, taste in music, social commitments, et cetera, makes us a member of a variety of groups. Each of these collectivities, to which this person simultaneously belongs, gives her a particular identity. None of them can be taken to be the person’s only identity or singular membership category.”

According to Sen, the error in much conventional thinking about identity is the assumption of “singular identification”. The values and allegiances we hold are as multiple and varied as these identities. These values and allegiances affect our actions in tangible ways. Consider an example like the following. A single individual could say: I am a British. I am a Muslim. I am a woman. I am a professor. I am a feminist. Clearly, there are many sets of values in play in an example like this. Claims of national loyalty, religious obligation, professional codes of conduct, and solidarity around an issue of social justice and concern might all come into play. This is the way life is actually lived, isn’t it?

Sen shows us that identity is such a powerful motivator that it should be considered central to our social and political analysis. As an example of this power, he relates the story of the Hindu-Muslim riots in India in the 1940s which he witnessed “through the eyes of a bewildered child”. Massive identity shifts followed divisive politics. Because of political turmoil and manipulation, he says, “A great many person’s identities as Indians, as Sub-continentals, as Asians, or as members of the human race, seemed to give way suddenly to sectarian identification with Hindu, Muslim, and Sikh communities. The carnage that followed had much to do with the elementary herd behavior by which people were made to ‘discover’ their newly belligerent identities, without subjecting the process to critical examination. The same people were suddenly different.” The same people were suddenly different. How many times have we seen this? In recent years, ethnic wars were inflamed as Yugoslavs become Serbs, Croats, and Bosnians. Rwandans became Tutsis and Hutus. On the brighter side, we have also seen identities evolve in peaceful ways. The centuries-old blood rivalries of Europe have evolved into a European Union, complete with common flag and passport. The same people can become different in positive ways, just as maps can change along with the political arrangements that these changes represent.

Sen’s goal is to get us to see the positive side of identity formation and multiple identities. Sen argues that “we have substantial freedoms regarding the priority to give to the various identities that we have”. In other words, identity can be a choice.

Picking up on Sen’s sense of opportunity, I think of cosmopolitan claims less in terms of global community and more in terms of the universal aspects of my various personal identities. I am a citizen, yes — so of course I can ask myself, what can I do for my country? But I can also ask myself, what can I do for both my country and for the world? I am also a consumer, and an advocate, and a professional. I belong to various networks that touch upon global and universal concerns. Perhaps the best way to activate my cosmopolitan sensibilities, such as they are, is through these multiple channels that make up my identity. In Walzer’s terms, these are my “thick” relationships. Maybe the best way to serve “thin” claims (to those distant) is through activating my “thick” relationships (those close in) in the direction of a cosmopolitan sensibility.

Responsibility

How then do we take this still very abstract idea and put it into practice? Let’s think in terms of our responsibilities. If, as cosmopolitans claim, that every human being has a right to equal moral worth, then how might we think of our duties toward them. Clearly, we cannot feasibly provide equal treatment — so then, what is the alternative?

Perhaps it is helpful for us to think individually and collectively about “perfect” and “imperfect” duties. Perfect duties are direct assignments — these are the things that we consider imperative personal obligations for which we bear direct responsibility. So, and an example would be, I have an obligation not to torture. This is a perfect duty: it is my direct responsibility. But I could also say, I have an obligation not to allow torture to happen; I have a duty not to allow the conditions of torture to prevail. This is not my sole obligation and it is not directly assigned, but it is nevertheless a duty for which I have some responsibility.

A standard example for making this point might be something like the famous case of Kitty Genovese. Kitty Genovese was a twenty-eight year old woman who lived in Kew Gardens, Queens in 1964. One night on her way home, she was stabbed several times and left to die. Her case became infamous because it was alleged that 38 people passed her by as she lay bleeding in the street. No one helped her. Presumably, each passer-by thought someone else would help; and each didn’t want to get involved. Whatever the precise details, this scenario helps to make the point about perfect and imperfect duties. We all share the basic duty not to kill. Yet we also share the duty not to allow the conditions of harm, and when harm is done, to mitigate the negative effects of it.

In looking at the forces of globalization today, we see several obvious cases of harm where both our direct and indirect participation in the mitigation of harms seems inevitable. We have already discussed poverty. Yet clearly issues of environmental protection, financial management, labor exploitation, and ongoing human rights catastrophes and genocides need to be addressed in ways that speak to our perfect and imperfect duties.

Important debates are to be had about priorities. Some argue that we ought to give priority to those harms in which we are most directly implicated. So for example, we ought to provide economic relief to those in the United States who could benefit from a substantial upgrade in standard of living. Or we ought to consider more carefully those who we may harm directly through our purchases of chocolate or clothing or coffee. Others, like Peter Singer, continue to argue for helping the least well-off no matter what our connection to them might be. Singer argues that efficiency dictates this priority: since we can’t help everyone, we ought to help those worst off. Period.

It seems to me that arguments of this type are a luxury. They are the result of a battle already won, between people who recognize the obligations of the sort I have described. My concern today is with those who are not sensitized to the concept of moral obligation or who willfully ignore it. The current financial crisis is a good example of this lack of sensitivity, awareness, and concern for basic duties. The crisis was precipitated by a collapse of individual ethics as well as a systemic failure of responsibility. It seems to me that the crisis is not a product of error or the lack of expert knowledge. Basic economic and banking rules are known. The crisis is failure of will on some levels, and of systemic rot on others.

In the current financial crisis we see both bad actors and good, all acting within a system that had rotted at its core. In some ways, the experience of the crisis is similar to the familiar, perhaps overused story about the frog and the pot of water. We know that if a frog jumps into a pot of water that is boiling hot, he jumps out — no harm done. But if the frog starts out in the pot, all comfortable, and then the pot is slowly brought to a boil, he will stay put enjoying the warmth, not realizing any danger until it is too late. The water will boil and he will die.

Ethics really begins with awareness and sensitivity to our responsibilities. These responsibilities are both personal and systemic, close in and far away, “thick” and “thin”. It seems to me that one response to the problems we are looking at — global problems like poverty, genocide, and environmental degradation — is to raise consciousness (awareness), and to use our various identities and capacities to change the organizations of which we are a part. We will not make much progress until we conceive of our interests in terms of global responsibilities. We will not make progress until we realize that our self-interests imply the performance of both perfect and imperfect duties. In some ways, we are all like the auditor looking at worrisome trends before the meltdown in the credit markets, or the FEMA director before hurricane Katrina. It is up to us to do our own small part; yet it is also up to us to see our decisions in light of the systems and institutions within which we live. If we don’t speak up and act, we are like the frog who is content for awhile in his warm water, not knowing he is about to boil.

Finally, just one more point about responsibility. As a realist, I am sensitive to the limits of what we can be responsible for. What I want to argue is that there are moral claims that are universal, even if we do not agree upon specifics. We do not have a specific global consensus on human rights practices (especially when it comes to issues like gender rights and labor rights, for example). Yet we do recognize abstract principles as universally valid (for example, the right to life as expressed in anti-genocide conventions and the aspirations to be free from fear and from want). While we cannot possibly be responsible for deciding and delivering on what is maximally good, perhaps we can work harder at deciding and delivering on what is minimally due. The maximal good can probably only be relevant within a given “thick” community. But perhaps what is minimally due can be relevant to something as “thin” and vague as a global community. (And here again I am thinking about the basic norms around global concerns such as poverty, genocide, and environmental preservation.)

Governance/America

In this final section of my talk, I would like to bring the conversation home, to America. I have already made the point that it might be a category mistake or at least self-limiting to think in narrow terms about our identity as Americans. Surely for many of us, our patriotic sentiments are strong, meaning we recognize the moral claims of our citizenship. But we also act in capacities beyond our identity as American citizens. Our businesses, religious institutions, advocacy organizations, and professional networks have global reach and significant power. Our capacity to stand for cosmopolitan values and action within these structures is also significant.

As Americans we have a strong tradition of enlightened self-interest that speaks to this capacity and opportunity. America’s national identity is itself a paradox: it is a blend of universalism and particularism, patriotism and cosmopolitanism. Why? Because America’s founding was based on universalist principles. “We hold these truths to be self-evident, that all men are created equal, endowed by their Creator with certain unalienable Rights…” To be an American patriot today is to be, in some sense, a cosmopolitan.

This is not to say that there are not titanic struggles over “what America owes the world”. But it is to say that the United States has always had within its DNA the appeal above local community and nation, the appeal above government itself — an appeal to natural law, the creator, or in other words, the cosmopolitan commitment to reason and equal justice for all.

American history shows us examples of American-style patriotism and cosmopolitanism in ascendance. The theme of American exceptionalism is spun out in two varieties: the Promised Land and the Crusader State. Historian Walter McDougall, in his book of this title, gives us the two main narratives of America’s role in the world; the first being a new Jerusalem in a new world, the city on the hill free from the corruption of the old world, and meant to avoid entangling alliances and crusades to remake the world. The second is the Wilsonian vision of the United States as vindicator, as the champion of democracy and human rights, and the engine of progressive change around the world. McDougall makes the point that both traditions are very much with us, deep in the American grain.

As a realist with a traditional notion of national interest, McDougall argues that a certain type of trouble begins when the focus of US foreign policy shifts to making the world a better place. Since the end of World War II, he has noticed a drift to what he calls “global meliorism”, the proposition that “morality enjoins the United States to help others emulate it, and that the success of the American experiment itself ultimately depends on other nations escaping from death and depression”.

Global meliorism is a dangerous proposition, according to McDougall. Left unchecked, it is an open-ended commitment to make the world democratic. It involves economic development, environmental preservation, and the guarantee of rights worldwide. The problem with these desirable goals is that they are impossible to achieve, and in fact, from an ethical perspective, the pursuit of them may do more harm than good. The pursuit of those interests should be accomplished in ways that are true to American principles and ideals, but the goal of the United States should remain the promotion of American interests, not the improvement of mankind globally. In short, McDougall fails to see many of America’s meliorist efforts as in America’s enlightened self-interest. Instead, he sees something close to an arrogant crusade.

I see things a bit differently. My view is that remedies to global challenges such as environmental degradation and poverty are today less about meliorism and its romantic dreams to improve the world and more about pragmatism and sustainability. It is becoming harder and harder, if not impossible, to separate the interests of others from our own interests. The pragmatic thing to do — and the ethical thing to do — is to recognize that our interests are tied up with the interests of others in new and potentially creative ways. Foreign affairs do not have to be a zero-sum game. And this is a trend to be embraced and leveraged rather than avoided.

Now with this said, there is one more important lesson to be extracted from realism that reminds us of limitations and cautions us about expectations. McDougall puts it this way: “Do not to confuse ethics or morality with the quest for purity.” As a realist myself, I think this is an essential point, not be underestimated. Ethics and morality properly conceived should be interest-sensitive, aware of its limits, and based on non-perfectionist expectations. Ethics, like politics, is built on the understanding that life is full of impurities and competing claims. Sometimes, the best we can do is find ways to live with irreconcilable differences.

The theme of America’s quest for purity is well documented. In early 1977, historian James Chace wrote a New York Times Sunday Magazine article titled “How Moral Can We Get?” In it, he discusses the dangers of President Carter’s newly announced human rights policy. “Innocence is not always admirable,” he writes, “experience is achieved at great cost.” The innocent can do great harm despite good intentions. We have many examples from literature making this point. Chace reminds us of Nathaniel Hawthorne’s short story, “The Birthmark.” In it, the scientist Aylmer cannot abide the single, small facial blemish that mars the beauty of his wife: The mark itself is in the shape of a small red hand against her pale skin, a symbol of his wife’s liability to sin, sorrow, decay, and death. These very characteristics are, of course, the signs of mortality. But Aylmer cannot accept them. In an attempt to enforce man’s control over nature, he gives his wife a potion he has invented to remove the flaw. The experiment appears to succeed, for the birthmark fades away. Her beauty is perfect. But she is dead. Thus, the quest for perfection ends in death.

This theme is echoed in Philip Roth’s novel, The Human Stain, which purports to reflect on American society at the end of the twentieth century. Roth writes that the essence of being human is that “we leave a stain, we leave a trail, we leave our imprint. Impurity, cruelty, abuse, error…there is no other way to be here”. For Roth, it is the fantasy of purity that is dangerous. We must build our ethics on the realization of our imperfections.

One of the most effective expressions of the problem of innocence theme is Graham Greene’s novel The Quiet American. Greene’s portrayal of the young idealistic CIA man in Vietnam — just out of college, fresh with crew cut, textbook knowledge, and a firm ideology — is really no match for the experienced natives. A more sober assessment of Vietnam, complete with more experience and less lofty expectations, might have produced a more moral course. For Greene, like McDougall, Chace, and other realists, it is the temptation to crusade that is to be avoided, as well as the illusion that the US can be all things to all people. Morality must be anchored to interest and power. Without those anchors, morality is apt to damage.

So as we think about cosmopolitan concerns, I suggest that we be vigilant about remaining humble in our expectations and alert to our own hypocrisy. The cosmopolitan patriotism I have been suggesting is rooted in enlightened self-interest and is aware of its limits. It asks that we consider our self-interests in relation to others; it asks that we constantly remind ourselves that we do not live alone and unconnected.

I believe it is unhealthy, unsustainable, and ultimately not in our own personal, professional, and national interests, to think that our self-interests can be fulfilled without considering the broad moral challenges of globalization. While we cannot and should not presume to redeem the world as either individuals or as a nation, surely we can see our own self-interests as formed in many important ways by our evolving relationship to the rest of the world.

Finally, in addition to this realist argument, I would also suggest that a cosmopolitan patriot view can be aesthetically pleasing and an interesting approach to life. I think this idea is best expressed by T.S. Eliot in “Little Gidding”, the final poem in his Four Quartets. I grew up just a few miles down the coast, just south of here in Marblehead. Eliot had spent part of his boyhood in Gloucester on Cape Ann, which is almost visible from here on a clear day. Reflecting on it later in his life, he made sense of his attachment to place and his urge to explore further. He wrote of his life’s adventure:

We will not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And to know the place for the first time.

As I travel the world myself, I see a good lesson here. We each carry our attachments with us, and we gain perspective by our encounters with others. When we return home from our travels, we are the same, but different. Certain local facts remain unchanged, but we now can see them as part of something common and universal.

I am satisfied with Michael Walzer’s conclusion that a moral world is not the same as a world in which everyone acts with perfect ethical result. This is not possible. However, it is possible to have a world in which the idea of morality is central to decision making. Morals define the language that articulates our actions, and actions are justified or rebuked on moral grounds.

If we can create a world where identity, empathy, responsibility, and humility are taken seriously, we have created a way of looking at the world that makes peaceful coexistence more possible. These values and way-of-life give us a plan of action so that we can act for common humanity while participating deeply in our own little patch of territory, on our own island, and in our own communities.


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Robert A. Enholm is the Executive Vice President of Citizens for Global Solutions, based in Washington, DC. He was the founding Chief of the United Nations’ Central Emergency Response Fund, a $500 million humanitarian relief fund established in 2006. For 25 years he had a career as a corporate attorney in New York, California and Georgia. He went to college at the University of California, Davis, and received his law degree from the University of California, Berkeley.

For a review of Amartya Sen’s Development As Freedom, by Patti Marxen Sides, see Minerva #21 (October 2001).


Imagining Global Justice and Working Toward It

BOOK REVIEW:
The Idea of Justice by Amartya Sen

Robert A. Enholm

March 2010

Those who promote the idea that the United States should take a leadership role in promoting global institutions and international law must regularly address questions of “values”. What are America’s values and what values should inform America’s participation in the global community?

Those skeptical of the worth and efficacy of global institutions, once their superficial arguments have been confronted, will raise as their final bulwark the assertion that the United States should not participate in global institutions because other nations and peoples do not share American values. These skeptics conclude that the effort, while perhaps well-intentioned, would be futile.

Into this debate steps Amartya Sen with his latest book, titled The Idea of Justice (2009), in which he sets forth a systematic theory of comparative justice. Sen is well-qualified to the task. Born in India, educated in Great Britain, for many years Master of Trinity College, Cambridge, and now a professor at Harvard University, Sen received the Nobel Prize in Economics in 1998. Sen brings to his work a multidisciplinary intellect and a multicultural perspective.

In The Idea of Justice, Sen sets out for himself the challenge of identifying a theory of justice that is relevant to all humanity and durable across time and circumstance. He self-consciously distinguishes his work from that of many of the philosophers of the “European Enlightenment” and their intellectual heirs by aspiring to do more than generalize the traditional idea of the “social contract”. He seeks instead to develop a rigorous and systematic theory of comparative justice.

Just institutions, he observes, do not always yield just results. Moreover, he asserts, the failure to achieve a utopian vision of just institutions should not render us immobile, unable to act decisively when confronted with two circumstances — neither ideal, but one clearly more just than the other. “The demands of justice should give priority to the removal of manifest injustice rather than concentrating on the long-distance search for the perfectly just society.”

Sen seeks to frame the idea of justice with a comparative approach grounded in social realizations and the acknowledgement of consequences, relying on ethical objectivity and impartiality. Justice, in Sen’s world, can withstand public scrutiny and debate. Indeed his concept of justice is intertwined with democracy and the idea of “government by discussion” where justice is forged in informed public debate in which all people freely participate.

Sen draws heavily on the ideas of John Rawls, who in the twentieth century explored the concept of “justice as fairness”. Using Rawls as a foundation, Sen reinterprets some ideas and adds others for reasons that he quite persuasively explains. Sen builds his argument methodically, leading the reader on a tour of the ideas of justice from Aristotle, through “social contractarians”, exemplified by Thomas Hobbes, John Locke, Jean-Jacques Rousseau and Immanuel Kant, and what he sees as an alternative tradition of comparative justice explored by John Stuart Mill, Jeremy Benthem, David Hume and Karl Marx. He pays particular attention to the ideas of the French mathematician the Marquis de Condorcet and the early feminist writer Mary Wollstonecraft. He gives Adam Smith a fresh reading and rescues the eighteenth century Scottish economist from the grasp of those modern readers who would portray him only as a one-dimensional free-market advocate.

Sen is, of course, not confined in his thoughts and observations to the stream of European intellectual history. He draws from other traditions, citing for example the experiences of Gautama Buddha, the Mauryan Emperor Ashoka, and the Mughal Emperor Akbar. A theme that runs through the book is the distinction made in Sanskrit literature between niti and nyaya. Both words mean “justice”, but Sen explains that nitty has the meaning of organizational propriety and behavioral correctness, while nyaya carries the connotation of a more comprehensive justice actually realized in the world. One might think of the distinctions in American law between procedural due process and substantive due process or in the common law between law and equity.

Sen also asserts the universality of participatory governance, public reasoning, tolerance, objectivity and democracy, and he shows that these are traditional values beyond the European and American experience. He illustrates the timeless tension between justice and duty in a discussion of the debate between Arjuna and Krishna in the Bagavagita.

The book brings us to modern day thought, reflecting on the work of Kenneth Arrow, Ronald Dworkin, Robert Nozick, Thomas Scanlon and others. As an economist, Sen examines justice from the perspectives of rational choice theory, public choice theory and social choice theory, and finds none of them wholly satisfactory to his task. As a philosopher, Sen is not content with the lessons drawn solely from economic models too removed from real world experience.

The Idea of Justice does not shrink from the big questions. For example, Sen inquires whether it makes sense to speak of global justice without a global government. “No theory of justice can ignore the whole world except our own country,” he asserts. He finds it essential that justice be defined within any society with reference to values both inside and outside of that society, in order to transcend the limits of parochialism.

He inquires whether “human rights” can be recognized at all. “There is something very appealing in the idea that every person anywhere in the world, irrespective of citizenship, residence, race, class, caste or community, has some basic rights which others should respect.” Shrugging off the nationalist limitations of some social contract theories, Sen sees human rights as being derived from a shared humanity, not merely derived from citizenship or nationality. In his conception, “human rights” are assertions or aspirations that must withstand public scrutiny to be accepted and enshrined in the mores and institutions of a society. “The claim that a certain freedom is important enough to be seen as a human right is also a claim that reasoned scrutiny would sustain that judgement.”

He is not daunted by the arguments of those who see “human rights” as imprecise in comparison to “legal rights” that are purportedly better defined. There are inescapable ambiguities in claims of human rights, but Sen asserts that this does not diminish their importance. Moreover, he cites no less than Aristotle for the proposition that precision cannot be demanded of things that are not precise: “[L]ook for precision in each class of things so far as the nature of the subject admits.”

Ultimately Sen concludes that the idea of “justice” can be defined and defended in all times and in all societies by ethical objectivity and open-minded public reasoning. He amplifies Adam Smith’s projection of “impartial spectators” and John Rawls’s imagination of a “veil of ignorance” to establish objectivity as the touchstone for legitimacy in evaluating justice. “[T]he demands of open impartiality make the global perspective a necessity for a full consideration of justice anywhere in the contemporary world.” This objectivity and the global perspective allow the idea of justice to apply with equal force across all societies.

The Idea of Justice has immediate relevance to those engaged in policy debates today. The International Criminal Court, the United Nations Convention on the Rights of Women, and the doctrine of the “Responsibility to Protect” asserted against genocide, for example, all depend ultimately for their legitimacy on an understanding of justice that transcends national boundaries. Furthermore, Sen weds his theory of justice to a duty to act. “If someone has the power to make a difference that he or she can see will reduce injustice in the world, then there is a strong and reasoned argument for doing just that….”

This is a serious book, and it rewards the patient reader with insights, observations and arguments that expand our understanding of the nature of humanity and provide a solid footing for carrying arguments about human rights and justice to their logical conclusions where they become exhortations to make our world a better, if not yet perfect, place for all.

 

Amartya Sen, The Idea of Justice (Harvard University Press, 2009)


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Ronald J. Glossop is Professor Emeritus of Philosophy and Peace Studies at Southern Illinois University at Edwardsville and author of Philosophy: An Introduction to Its Problems & Vocabulary (1974), World Federation? (1993) and Confronting War (4th ed., 2001).

George Monbiot, living in Wales after extensive travel, writes a weekly column for The Guardian, and is the author several books, including Captive State: The Corporate Takeover of Britain (2000), The Age of Consent (his fifth, in 2003), Heat: How to Stop the Planet Burning (2006) and Bring on the Apocalypse: Six Arguments for Global Justice (2008).

 

Political Globalization

BOOK REVIEW:

The Age of Consent: A Manifesto for a New World Order
by George Monbiot

Ronald J. Glossop

15 January 2010

George Monbiot admits that as of 2003 he and the Global Justice Movement to which he belongs and to whom this book is addressed have misdiagnosed the cause of the current global sickness and consequently have offered the wrong prescriptions (p. 2). The problem which needs to be confronted, he says, is not economic globalization but the lack of democratic political globalization.

His thesis is spelled out in the first two paragraphs. “Everything has been globalized except our consent. Democracy alone has been confined to the nation state.” “This book is an attempt to describe a world run on . . . the principle of democracy. It is an attempt to replace our Age of Coercion with an Age of Consent.” He later restates the point. “As everything has been globalized except democracy, the rulers of the world can go about their business without reference to ourselves. Unsurprisingly, therefore, many—perhaps most—of the decisions they make conflict with the interests of the majority, and reflect only those of the dominant minority” (pp.83-84).

This book aims to redirect the thinking and actions of the mostly young people who protest against the power of multinational corporations and the World Bank and the IMF and the rich and powerful generally. They mistakenly think the problem is globalization. Consequently they tend to overlook the possibility of political globalization, of democracy at the global level, which is the only thing that can defeat the existing unjust economic globalization. Monbiot wants to correct this lack. To do that he needs to make the case for democracy as “the least worst political system”, which he aims to do in chapter 2. He provides an incisive critique of Marxism (pp. 26-30) and anarchism (pp. 30-40). Monbiot recognizes that democracies can experience some difficulties such as the tyranny of the majority but concludes that a democratic political system is a “self-refining experiment in collective action” (p. 46). At the national level the superiority of a democratic system is generally recognized. What still needs to be recognized is the superiority of democracy at the global level.

In chapter 3 Monbiot critiques the ideas that the way to undercut the present power of transnational corporations is to localize activities or to practice voluntary simplicity. Such approaches are available only to the fairly well off and are not going to help the poor of the world because they do nothing to check the power of the powerful. Monbiot rejects the approach of ”realists” like George Soros who confine their proposals to what the authorities who control the world “are ready to consider”. If we so restrict our thinking, “we may as well give up and leave the authorities to run the world unmolested” (p. 63). It is characteristic of every revolution that it was “described as ‘unrealistic’ just a few years before it happened” (p. 65).

The challenge is how to create a world parliament. The first step is to realize that the UN as presently constituted isn’t democratic and can’t be made democratic. The same is true of the Inter-Parliamentary Union composed of members of national parliaments. A parliament of representatives from NGOs also wouldn’t work because someone would need to decide which NGOs get to participate and which ones don’t. Monbiot concludes that a world parliament must consist of directly elected representatives from 600 districts of 10 million people each and with no regard to national boundaries. The meetings of the World Social Forum provide a model. An election commission to draw district boundaries could be established. Monbiot outlines how obstacles such as funding and resistance from national governments, especially nondemocratic ones, could be overcome. He notes that “building a world parliament is not the same as building a world government” (p. 93) because the world parliament he proposes would, at least at first, have only moral power. But history shows that popular groups exercising only moral power have exerted much influence. Monbiot discusses at length various difficulties that a world parliament would likely encounter and gives his proposals for how to deal with them.

In the fifth and sixth chapters Monbiot argues that we can move from nationalism and inter-nationalism to globalism “only when nation-states cease to exist” (p. 139), a point which world federalists would not accept. The huge and growing gap between rich and poor in the world is due to the trading system set up by national governments and subsequently by the inter-national institutions created by them. The International Monetary Fund and the World Bank have coerced the poorer countries into adopting policies such as reducing public expenditures on education that are harmful to themselves. In order to repay their debts these poor countries are forced to sell raw materials at artificially low prices. In 1944 Keynes proposed an international Clearing Union which would have stabilized currencies and equalized trading between rich and poor countries, but the US’s Harry Dexter White rejected the idea.

Given the existing international system, the one option available to the poor nations is to just refuse to pay their debts unless the international institutions are changed. The huge inequalities in the world can be corrected only by trade rules which help the poor countries rather than a free-trade system based on the notion that the trade rules must be the same for all, rich or poor. History shows how the developed countries all practiced protectionism for their infant industries, but that possibility is being denied to the presently developing countries because of the demand for “free trade”. International regulation is needed, but by a Fair Trade Organization whose policies would enable poor countries to advance economically while protecting workers’ rights and the environment.

In the final chapter, Monbiot urges members of the movement for social justice to join in collective nonviolent revolutionary action. Work together, he pleads, to build a world parliament, a Free Trade Organization, and an International Clearing Union. It is obvious that “governments will not act on our behalf until we force them to do so” (p. 261).

This book is a well-documented, well-reasoned plea for revolutionary action to change the existing global system by which the rich and powerful not only maintain but can even increase the discrepancy between the haves and have-nots in the world. Monbiot adroitly analyzes what is happening and why, and he astutely notes the places where changes need to begin. But it remains to be seen whether the people are able to make a difference if and when they take the actions he recommends.

 

George Monbiot, The Age of Consent: A Manifesto for a New World Order (London: Harper Perennial, 2003)


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With degrees from the University of Chicago and Columbia University, Stacie Goddard is an Assistant Professor of Political Science at Wellesley College. Since 2005, she has been affiliated with Harvard University’s Belfer Center for Science and International Affairs (International Security Program) and John M. Olin Institute for Strategic Studies.

This preview, posted on the IR Blog (“Thoughts and ideas from the Five College International Relations faculty” <https://pub.mtholyoke.edu/journal/mhcirblog/>) on 30 November 2009, is reprinted with her permission.

 

Political Legitimacy

BOOK PREVIEW:

Indivisible Territory and the Politics of Legitimacy: Jerusalem and Northern Ireland

Stacie Goddard

November 2009

In international relations, territory often appears indivisible: actors are unable to divide territory through negotiation, shared sovereignty, compensation, or other mechanisms of division. In Jerusalem, many Israelis “insist that a united Jerusalem will be the eternal capital of the Jewish state”, whereas Palestinians contend that any deal excluding sovereignty over Al-Aqsa Mosque and the Dome of the Rock is “an unacceptable compromise…[that] will make their blood boil”. Likewise, until very recently, the conflict over Northern Ireland appeared irresolvable, with Republicans and Unionists refusing to recognize each other’s claims of sovereignty and national identity. India and Pakistan’s inability to compromise over Kashmir has increased tensions between these nuclear powers, and well before the age of nationalism Maria-Thérèse refused to negotiate with Frederick the Great over the territory of Silesia.

In each of these cases, indivisibility is a central element of violent conflict. In many of these cases, the very presence of indivisible territory has led to negotiation failure. So intractable are these conflicts that their indivisibility appears natural, an inevitable result of clashing identities and attachments to the land. Certainly this is a common view of indivisible territory. As the site of competing national and religious claims, it may seem little wonder that Jerusalem, Northern Ireland, Kashmir and Taiwan are indivisible; how could it be any other way?

It’s exactly this conventional wisdom that this book attempts to challenge. What struck me about the conflicts mentioned above is not just that they are intractable. They are strangely malleable: territory that appears divisible in one time period can prove indivisible in another, and vice versa. Jerusalem was not always treated as indivisible. While Israeli politicians pledge to maintain Jerusalem as the eternal and undivided capital of Jerusalem, earlier leaders were willing to divide the Holy City. Conflict over Ireland too became indivisible — unable to be ruled by both the British and Irish — only in the 20th century. And if indivisibility is not a constant, if a territory’s indivisibility is malleable, then this raises a serious puzzle: how is it that territory becomes indivisible? Under what conditions are actors unable to divide territory through partition, shared sovereignty, compensation, or other mechanisms of division?

I think that to understand why territory becomes indivisible, we need to see territorial indivisibility not through the lens of ethnicity or religion — although these factors are important — but through the lens of political competition. My central argument is that indivisible territory is a social construct: far from being inevitable or inherent to territory, indivisibility is a contingent outcome, one that is very much the product of human action. When bargaining over territory, politicians engage in a contentious legitimation process: in making their claims to territory, actors use rationales that explain why their territorial demands are legitimate. As elites attempt to outbid each other they are likely to turn to rhetoric — what I call “legitimation strategies” — that will give them an advantage over their opponent. Politicians use rhetoric that will build support at home. They turn to language designed to coerce their opponent into accepting their demands. In most cases, these politicians are not trying to instigate violent, intractable conflict — they are simply using whatever legitimation strategies help them further their own political interests. But once used, legitimation strategies can have unintended consequences.  Most notably, a politicians’ choice of rhetoric can lead to lock-in effects:  by resonating with some actors and not others, legitimation strategies can trap actors into bargaining positions where they are unable to recognize the legitimacy of their opponent’s demands. When this happens, actors come to negotiations with incompatible claims, constructing the territory as indivisible.  

Viewed in this way indivisibility is tragic, but hardly inevitable: how actors choose to legitimate their interests can either create or destroy the possibility of dividing territory. The book traces this process through two significant cases of indivisible conflict: Ulster (and then Northern Ireland), and Jerusalem. I chose these cases for a number of methodological reasons, but ultimately I think these cases work because so many scholars see them as “inherently” irresolvable. Jerusalem is indivisible because it is sacred space, holy to Jews and Muslims alike. Ulster could not be divided because Protestants and Catholics had never gotten along, and never will. In essence, as the site of ethnic and religious claims, it was inevitable that negotiations over these parcels of territory would collapse into bloody conflict.  

Exposing the political roots of these indivisible conflicts has both a scholarly and policy purpose.  Academically, the theory here uses insights from sociological network theory to bridge the divide between constructivist and rationalist accounts of ethnic and territorial conflict. Like rational choice theorists, I am deeply skeptical of the claim that certain identities inevitably lead to indivisible conflict. Instead, I want to highlight the ways in which elites behave strategically, claiming territory in ways that advance their own material interests. I argue in the book that elites may choose legitimation strategies that are designed to build domestic support, to coerce their opponents into making concessions, and to feign inflexibility at the bargaining table. In each of these cases, rhetoric is designed to further politicians’ agendas both at home and abroad. But at the same time, my argument is deeply rooted in constructivist approaches as well. For example, cultural content matters in this theory.  Elites cannot pull rhetorical claims out of thin air.  If elites are to use rhetoric successfully, then it must be consistent with the existing culture, with the accepted “myth symbol complex”. If elites fail to use language that resonates with their audience, then their attempts to gain a strategic advantage will fail. Perhaps more importantly, rhetoric does not only reveal information; it can fundamentally transform an actor’s environment.  As constructivists argue, rhetoric can create and redraw boundaries among groups, and in the process, produce entirely new social identities. These new identities, I argue, are critical to explaining how it is territory becomes indivisible.

There is a policy interest in explaining indivisible territory as well. After all, if indivisibility is a social construct, this suggests that actors can reconstruct territory as divisible, and find a negotiated settlement. I don’t propose this process is easy, but I do think it is possible. In a chapter on the contemporary Northern Ireland conflict, I discuss how the creation of new social ties has allowed Republicans and Unionists, as well as the British and Irish governments, to move towards a negotiated solution of the Northern Ireland conflict. My emphasis here is on the role of brokers, or actors that bridge coalitions in territorial conflicts. Not only does the presence of brokers explain the Belfast Agreement, I suggest that the absence of brokers has continued to undermine prospects for peace in the city of Jerusalem.

Overall, if there is a take-home point in this book, it’s that indivisible territory is made, not by ancient hatreds or ephemeral ideologies, but by the ebb and flow of everyday politics. The words we use are not cheap. “Mere talk” — this window-dressing on interests — has dramatic, unintentional, and often tragic consequences, shaping the chances of war and peace in the international system.

 

Stacie Goddard, Indivisible Territory and the Politics of Legitimacy: Jerusalem and Northern Ireland (Cambridge University Press, 2009)


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Michel Theys is a journalist specializing in European issues with his company, EuroMedia Service, and as “European correspondent” of the newspaper La Libre Belgique and associate editor-in-chief of Agence Europe.

These reviews, from the European Library of Agence Europe, are reprinted with their permission.

 

Legitimacy of Integration

BOOK REVIEWS:

La pensée française à l’épreuve de l’Europe
by Justine Lacroix

Michel Theys

November 2009

In this brief, densely-packed exegetically-aimed essay, Justine Lacroix, who is professor of political science at the Université Libre de Bruxelles in Belgium, explains what lies behind the controversies that have dogged the European project in French political thought since the 1992 and 2005 referendum campaigns. In her view, the question of “place” — in the sense of a territory set apart by defined borders — is now at the heart of the theoretical questionings in France about the legitimacy of integration. The author also notes, as a backdrop to this question of borders, an even more fundamental controversy about the significance to be accorded to “rights” within a democratic body — “whether Europe is to be seen as the symptom of a religion of law that is undermining democracy today or is rather to be denounced for its inability to make human rights effective, rights that it never stops demanding”.

Justine Lacroix finds the foundations and springboard for her analysis in the work of philosopher Claude Lefort who, at the end of the 1970s, saw human rights as the cornerstone of Western democracy. Slamming Karl Marx for seeing human rights as no more than the rights “of egotistical human beings, of human beings separated off from human beings and the collective”, Claude Lefort describes human rights as the vector of a collective and social ideological dynamic that forces the democratic state to be the permanent theatre of a challenging “that is formed in an area which power cannot entirely hold sway over”. For Lefort, democracy is clearly “the constantly renewed crossing of the limits that the state has claimed to define for itself” and would force the state to drop “the unity obsession” that characterised traditional regimes and has been exacerbated by totalitarianism, leading to a situation whereby “democracies tacitly turn power into a vacuum, stipulating that it belongs to nobody by right”.

This interpretation remains at the heart of French theoretical debates about contemporary democracy these days and leads to very different readings of the European integration process. One initial current of thought that the author describes as “neo-Tocquevillian” argues against Lefort that the vitality of pluralist society could turn against democracy itself in the long-run because by focussing on the individual and the individual’s interests and rights, one runs the risk of erasing the political benchmarks that formed the democratic process. For these thinkers, people like Marcel Gauchet and Pierre Manent, “disincarnated Europe”, without a “body” because deprived of what is at the heart of any political community, “namely a feeling of belonging to the same political project and strong identification with people one sees as compatriots”, accentuates the “dissolving power of human rights” at the same time as it incarnates the pertinence of denunciations of the damaging effects of exacerbated individualism. Directly opposed to this reading, there are authors who radicalise Lefort’s definition of democracy as a vacuum, an empty space, and who, like philosopher Etienne Balibar, initially considered the European project as an opportunity to renew democratic ambition, being called upon to resuscitate the initial radicalism of the 1789 Declaration (of the French Revolution). For this movement, which the author describes as “Spinoza-ist”, Europe was designed as an “area” – rather than a “body” — where democratisation and a shrinking of the importance of borders could take place. Hence the disillusion that is now felt about the “failed Europe”, a European Union that far from shrinking the idea of closure, as the first movement of thought fears, is rather constantly consolidating such closure. By introducing into each national area discrimination between two categories of foreigners — those from within the EU and those from outside — these philosophers believe the European Union is favouring the emergence of a new form of “otherness” or even a “European apartheid” at exactly the same time as it claims to be making progress in terms of universalism. The police control of external EU borders makes the European area ever more resemble a genuine “territory” to be defended against the new “enemy” today of refugees and immigrant workers, destroying the moral claims, according to the authors, of a Europe that claims to be “cosmopolitan”.

Between these two opposing positions, the author discerns another category in the middle but slightly on the fringes of the French scene, namely that of neo-Kantian authors who, following in the wake of Jürgen Habermas in the person of philosophers like Jean-Marc Ferry and Gérard Mairet, consider European law as “the legal area of recognition between the peoples of Europe”. In their view, law should not be seen as “the sign of a diluting of politics”, but rather as a “vector to civilise conflict between European states”.

This “Europe rêvée” leads Justine Lacroix to observe in the conclusion that the European Union probably does not promise the “construction of a new identity situated outside the nation state”, but rather forces the various national identities, by means of things like European citizenship and the principle of non-discrimination between citizens of an EU Member State and citizens of other EU Member States, to “change and agree to decentre”.

 

Justine Lacroix, La pensée française à l’épreuve de l’Europe, “Mondes vécus” series (Paris: Editions Grasset, 2008)

 

Where Does Europe End? Borders, Limits and Directions of the EU
by Sten Berglund, Kjetil Duvold, Joakim Ekman, Carsten Schymik

Michel Theys

March 2010

If it were not for the subtitle, the actual title of this book could lead to a misunderstanding: the problem posed by policy on the final frontiers of European Union is one of the themes tackled by political scientists in this book. The contributions … are written by authors who have gravitated from the University of Humboldt, although three of them now teach at the Swedish universities of Örebro and Södertörn. The fourth has remained a researcher in Berlin at the German Institute for International and Security Affairs. The research project which brought them all together over two and a half years ago was, from a scientific point of view, highly ambitious because it aims to do no less than identify, “the social, political and geographical frontiers of Europe”. The reader is subsequently taken on an illuminating promenade through the building site of European integration under the cautious and robust guidance of these academics who put forward a series of keys to unlocking the answers to a number of received ideas.

First of all, Sten Berglund explains how the European Union has worked in both a dynamic federalist and intergovernmental way to produce a “hybrid regime” that causes tension resulting from the claimed “democratic deficit”, due to the partisans of a Europe of states pitting themselves against the Union, which “promotes democracy in Europe” and the Union becoming “a democracy in itself”. The former believe that democracy can only exist as a national concept. The Union is also a hybrid of both democracy and bureaucratic despotism, even though this is a “despotism containing a strongly democratic side to it”. Berglund considers that the most likely scenario is that nothing will change but that the economic and financial crisis over the past few months could provide a boost towards a more politically integrated and democratic Europe if the Union “manages to mobilise its members” to reduce the impact of the crisis through “concerted action”. Is it still necessary to “politicise Brussels”, which would mean the Commission (on its own?) promoting a Europeanization of elections and political debates by encouraging current Parliamentary groups to campaign as parties and not as “cowardly coalitions of parties coming from all the different corners of the European continent”? Given the evidence, this is the voice of reason and implies involvement from national and regional parliaments facilitated by the Lisbon Treaty. Th[at] will, perhaps, enable this voice to be given a fair hearing and the different national political parties will consequently have to become more European.

In the same vein, an entire chapter focuses on the “trajectory of European federalism”, for which the final destination, “due to a variety of reasons”, is “European integration”. Going beyond this both sympathetic and unexpected position (given the current times), Carsten Schymik from Scandinavia examines the experience within the European project in relation to other federal countries, principally the US. He looks at how they were formed, at their borders, the wars they have been involved in, and the democracy prevailing in these countries. The author believes that the USA incontestably constitutes one model amongst a number of others. Switzerland with its long experience of “confederalism” has certain similarities with the current state of the Union. It was only through military intervention by Napoleon that the former went beyond this stage but who can say that it will never be confronted by an equivalent threat, either “international terrorism” or “the clash of civilisations” or any other kind of crisis, for the Union to follow suit? There is also the question of Great Britain’s effect on the US, Pakistan, Canada, India and Nigeria and many other countries. This country has contributed more than any other country in the world to shape the global experience of federalism. Perhaps there is something peculiarly British about the fact that this country has been the main exporter of federalism in the world while it is the most fervent defender of Europe itself not becoming federalist? Perhaps, even if the author has some doubts about it, federalism could come home and the USA could now begin to play a role formerly held by the British Empire …

Features of this kind pepper the other parts of the book and focus on the slow gestation of European society and … the final frontiers of the Union. They always prove pertinent and sometimes even impertinent. The book, as a whole, forces us to ask ourselves a series of questions and provides much food for thought!

 

Sten Berglund, Kjetil Duvold, Joakim Ekman, Carsten Schymik, Where Does Europe End? Borders, Limits and Directions of the EU (Cheltenham: Edward Elgar Publishing <www.e-elgar.com>, 2009)


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Continentalization is already bringing with it a new form of governance. The nation-state, which grew up alongside the First and Second Industrial Revolutions, and provided the regulatory mechanism for managing an energy regime whose reach was the geosphere, is ill suited for a Third Industrial Revolution whose domain is the biosphere. …

The new biosphere politics transcends traditional right/left distinctions so characteristic of the geopolitics of the modern market economy and nation-state era. … The transition to biosphere consciousness has already begun. …

The Empathic Civilization is emerging.
                                                               - Jeremy Rifkin

This essay, adapted from Jeremy Rifkin’s The Empathic Civilization: The Race to Global Consciousness in a World in Crisis (Tarcher/Penguin; January 2010), is reprinted with the author’s permission.

Prolific author Jeremy Rifkin has an economics degree from the Wharton School of the University of Pennsylvania and a degree in international affairs from the Fletcher School of Law and Diplomacy at Tufts University. Since 1994, he has been a senior lecturer at the Wharton School’s Executive Education Program. He is founder and president of The Foundation on Economic Trends (www.foet.org), which “examines the economic, environmental, social and cultural impacts of new technologies introduced into the global economy”. Jeremy Rifkin is also the founder and chair of the Third Industrial Revolution Global CEO Business Roundtable. He is the principal architect of the European Union’s Third Industrial Revolution long-term economic sustainability plan to address the triple challenge of the global economic crisis, energy security, and climate change. The Third Industrial Revolution was formally endorsed by the European Parliament in 2007 and is now being implemented by various agencies within the European Commission and in member-states. He has been an advisor to the European Commission, the European Parliament, and several European leaders during their countries’ EU presidencies.

 

The Empathic Civilization: Rethinking Human Nature in the Biosphere Era

Jeremy Rifkin

January 2010

Two spectacular failures, separated by only 18 months, marked the end of the modern era. In July 2008, the price of oil on world markets peaked at $147/barrel, inflation soared, the price of everything from food to gasoline skyrocketed, and the global economic engine shut off. Growing demand in the developed nations, as well as in China, India, and other emerging economies, for diminishing fossil fuels precipitated the crisis. Purchasing power plummeted and the global economy collapsed. That was the earthquake that tore asunder the industrial age built on and propelled by fossil fuels. The failure of the financial markets two months later was merely the aftershock. The fossil fuel energies that make up the industrial way of life are sunsetting and the industrial infrastructure is now on life support.

In December 2009, world leaders from 192 countries assembled in Copenhagen to address the question of how to handle the accumulated entropy bill of the fossil fuel based industrial revolution-the spent CO2 that is heating up the planet and careening the earth into a catastrophic shift in climate. After years of preparation, the negotiations broke down and world leaders were unable to reach a formal accord.

Neither the world’s political or business leaders anticipated the economic debacle of July 2008, nor were they able to cobble together a sufficient plan for economic recovery in the months since. They were equally inept at addressing the issue of climate change, despite the fact that the scientific community warns that is poses the greatest threat to our species in its history, that we are running out of time, and that we may even be facing the prospect of our own extinction.

The problem runs deeper than the issue of finding new ways to regulate the market or imposing legally binding global green house gas emission reduction targets. The real crisis lies in the set of assumptions about human nature that governs the behavior of world leaders — assumptions that were spawned during the Enlightenment more than 200 years ago at the dawn of the modern market economy and the emergence of the nation-state era.

The Enlightenment thinkers — John Locke, Adam Smith, Marquis de Condorcet et al. — took umbrage with the Medieval Christian world view that saw human nature as fallen and depraved and that looked to salvation in the next world through God’s grace. They preferred to cast their lot with the idea that human beings’ essential nature is rational, detached, autonomous, acquisitive and utilitarian and argued that individual salvation lies in unlimited material progress here on Earth.

The Enlightenment notions about human nature were reflected in the newly minted nation-state whose raison d’être was to protect private property relations and stimulate market forces as well as act as a surrogate of the collective self-interest of the citizenry in the international arena. Like individuals, nation-states were considered to be autonomous agents embroiled in a relentless battle with other sovereign nations in the pursuit of material gains.

It was these very assumptions that provided the philosophical underpinnings for a geopolitical frame of reference that accompanied the first and second industrial revolutions in the 19th and 20th centuries. These beliefs about human nature came to the fore in the aftermath of the global economic meltdown and in the boisterous and acrimonious confrontations in the meeting rooms in Copenhagen, with potentially disastrous consequences for the future of humanity and the planet.

If human nature is as the Enlightenment philosophers claimed, then we are likely doomed. It is impossible to imagine how we might create a sustainable global economy and restore the biosphere to health if each and every one of us is, at the core of our biology, an autonomous agent and a self-centered and materialistic being.

Recent discoveries in brain science and child development, however, are forcing us to rethink these long-held shibboleths about human nature. Biologists and cognitive neuroscientists are discovering mirror-neurons — the so-called empathy neurons — that allow human beings and other species to feel and experience another’s situation as if it were one’s own. We are, it appears, the most social of animals and seek intimate participation and companionship with our fellows.

Social scientists, in turn, are beginning to reexamine human history from an empathic lens and, in the process, discovering previously hidden strands of the human narrative which suggests that human evolution is measured not only by the expansion of power over nature, but also by the intensification and extension of empathy to more diverse others across broader temporal and spatial domains. The growing scientific evidence that we are a fundamentally empathic species has profound and far-reaching consequences for society, and may well determine our fate as a species.

What is required now is nothing less than a leap to global empathic consciousness and in less than a generation if we are to resurrect the global economy and revitalize the biosphere. The question becomes this: what is the mechanism that allows empathic sensitivity to mature and consciousness to expand through history?

The pivotal turning points in human consciousness occur when new energy regimes converge with new communications revolutions, creating new economic eras. The new communications revolutions become the command and control mechanisms for structuring, organizing and managing more complex civilizations that the new energy regimes make possible. For example, in the early modern age, print communication became the means to organize and manage the technologies, organizations, and infrastructure of the coal, steam, and rail revolution. It would have been impossible to administer the first industrial revolution using script and codex.

Communication revolutions not only manage new, more complex energy regimes, but also change human consciousness in the process. Forager/hunter societies relied on oral communications and their consciousness was mythologically constructed. The great hydraulic agricultural civilizations were, for the most part, organized around script communication and steeped in theological consciousness. The first industrial revolution of the 19th century was managed by print communication and ushered in ideological consciousness. Electronic communication became the command and control mechanism for arranging the second industrial revolution in the 20th century and spawned psychological consciousness.

Each more sophisticated communication revolution brings together more diverse people in increasingly more expansive and varied social networks. Oral communication has only limited temporal and spatial reach while script, print and electronic communications each extend the range and depth of human social interaction.

By extending the central nervous system of each individual and the society as a whole, communication revolutions provide an evermore inclusive playing field for empathy to mature and consciousness to expand. For example, during the period of the great hydraulic agricultural civilizations characterized by script and theological consciousness, empathic sensitivity broadened from tribal blood ties to associational ties based on common religious affiliation. Jews came to empathize with Jews, Christians with Christians, Muslims with Muslims, etc. In the first industrial revolution characterized by print and ideological consciousness, empathic sensibility extended to national borders, with Americans empathizing with Americans, Germans with Germans, Japanese with Japanese and so on. In the second industrial revolution, characterized by electronic communication and psychological consciousness, individuals began to identify with like-minded others.

Today, we are on the cusp of another historic convergence of energy and communication — a third industrial revolution — that could extend empathic sensibility to the biosphere itself and all of life on Earth. The distributed Internet revolution is coming together with distributed renewable energies, making possible a sustainable, post-carbon economy that is both globally connected and locally managed.

In the 21st century, hundreds of millions — and eventually billions — of human beings will transform their buildings into power plants to harvest renewable energies on site, store those energies in the form of hydrogen and share electricity, peer-to-peer, across local, regional, national and continental inter-grids that act much like the Internet. The open source sharing of energy, like open source sharing of information, will give rise to collaborative energy spaces — not unlike the collaborative social spaces that currently exist on the Internet.

When every family and business comes to take responsibility for its own small swath of the biosphere by harnessing renewable energy and sharing it with millions of others on smart power grids that stretch across continents, we become intimately interconnected at the most basic level of earthly existence by jointly stewarding the energy that bathes the planet and sustains all of life.

The new distributed communication revolution not only organizes distributed renewable energies, but also changes human consciousness. The information communication technologies revolution is quickly extending the central nervous system of billions of human beings and connecting the human race across time and space, allowing empathy to flourish on a global scale, for the first time in history.

Whether in fact we will begin to empathize as a species will depend on how we use the new distributed communication medium. While distributed communications technologies — and, soon, distributed renewable energies — are connecting the human race, what is so shocking is that no one has offered much of a reason as to why we ought to be connected. We talk breathlessly about access and inclusion in a global communications network but speak little of exactly why we want to communicate with one another on such a planetary scale. What’s sorely missing is an overarching reason that billions of human beings should be increasingly connected. Toward what end? The only feeble explanations thus far offered are to share information, be entertained, advance commercial exchange and speed the globalization of the economy. All the above, while relevant, nonetheless seem insufficient to justify why nearly seven billion human beings should be connected and mutually embedded in a globalized society. The idea of even a billion individual connections, absent any overall unifying purpose, seems a colossal waste of human energy. More important, making global connections without any real transcendent purpose risks a narrowing rather than an expanding of human consciousness. But what if our distributed global communication networks were put to the task of helping us re-participate in deep communion with the common biosphere that sustains all of our lives?

The biosphere is the narrow band that extends some forty miles from the ocean floor to outer space where living creatures and the Earth’s geochemical processes interact to sustain each other. We are learning that the biosphere functions like an indivisible organism. It is the continuous symbiotic relationships between every living creature and between living creatures and the geochemical processes that ensure the survival of the planetary organism and the individual species that live within its biospheric envelope. If every human life, the species as a whole, and all other life-forms are entwined with one another and with the geochemistry of the planet in a rich and complex choreography that sustains life itself, then we are all dependent on and responsible for the health of the whole organism. Carrying out that responsibility means living out our individual lives in our neighborhoods and communities in ways that promote the general well-being of the larger biosphere within which we dwell. The Third Industrial Revolution offers just such an opportunity.

If we can harness our empathic sensibility to establish a new global ethic that recognizes and acts to harmonize the many relationships that make up the life-sustaining forces of the planet, we will have moved beyond the detached, self-interested and utilitarian philosophical assumptions that accompanied national markets and nation state governance and into a new era of biosphere consciousness. We leave the old world of geopolitics behind and enter into a new world of biosphere politics, with new forms of governance emerging to accompany our new biosphere awareness.

The Third Industrial Revolution and the new era of distributed capitalism allow us to sculpt a new approach to globalization, this time emphasizing continentalization from the bottom up. Because renewable energies are more or less equally distributed around the world, every region is potentially amply endowed with the power it needs to be relatively self-sufficient and sustainable in its lifestyle, while at the same time interconnected via smart grids to other regions across countries and continents.

When every community is locally empowered, both figuratively and literally, it can engage directly in regional, transnational, continental, and limited global trade without the severe restrictions that are imposed by the geopolitics that oversee elite fossil fuels and uranium energy distribution.

Continentalization is already bringing with it a new form of governance. The nation-state, which grew up alongside the First and Second Industrial Revolutions, and provided the regulatory mechanism for managing an energy regime whose reach was the geosphere, is ill suited for a Third Industrial Revolution whose domain is the biosphere. Distributed renewable energies generated locally and regionally and shared openly — peer to peer — across vast contiguous land masses connected by intelligent utility networks and smart logistics and supply chains favor a seamless network of governing institutions that span entire continents.

The European Union is the first continental governing institution of the Third Industrial Revolution era. The EU is already beginning to put in place the infrastructure for a European-wide energy regime, along with the codes, regulations, and standards to effectively operate a seamless transport, communications, and energy grid that will stretch from the Irish Sea to the doorsteps of Russia by midcentury. Asian, African, and Latin American continental political unions are also in the making and will likely be the premier governing institutions on their respective continents by 2050.

In this new era of distributed energy, governing institutions will more resemble the workings of the ecosystems they manage. Just as habitats function within ecosystems, and ecosystems within the biosphere in a web of interrelationships, governing institutions will similarly function in a collaborative network of relationships with localities, regions, and nations all embedded within the continent as a whole. This new complex political organism operates like the biosphere it attends, synergistically and reciprocally. This is biosphere politics.

The new biosphere politics transcends traditional right/left distinctions so characteristic of the geopolitics of the modern market economy and nation-state era. The new divide is generational and contrasts the traditional top-down model of structuring family life, education, commerce, and governance with a younger generation whose thinking is more relational and distributed, whose nature is more collaborative and cosmopolitan, and whose work and social spaces favor open-source commons. For the Internet generation, “quality of life” becomes as important as individual opportunity in fashioning a new dream for the 21st century.

The transition to biosphere consciousness has already begun. All over the world, a younger generation is beginning to realize that one’s daily consumption of energy and other resources ultimately affects the lives of every other human being and every other creature that inhabits the Earth.

The Empathic Civilization is emerging. A younger generation is fast extending its empathic embrace beyond religious affiliations and national identification to include the whole of humanity and the vast project of life that envelops the Earth. But our rush to universal empathic connectivity is running up against a rapidly accelerating entropic juggernaut in the form of climate change. Can we reach biosphere consciousness and global empathy in time to avert planetary collapse?

Jeremy Rifkin also writes:

Empathy is the soul of democracy. It is an acknowledgment that each life is unique, unalienable, and deserving of equal consideration in the public sphere. The evolution of empathy and the evolution of democracy have gone hand in hand throughout history. The more empathetic the culture, the more democratic its values and governing institutions...While apparent, it’s strange how little attention has been paid to the inextricable relationship between empathic extension and democratic expansion in the study of history and evolution of governance.

Glen W. Smith (Huffington Post, 7 February 2010) thinks Rifkin doesn’t go far enough: “As I noted in The Promise of Popular Democracy: Origins, when James Madison spoke of the need for “intimate sympathy” among a people, he was pointing to the bonds anthropologists … have found among our earliest human ancestors, bonds that led to egalitarian, proto-democratic checks on authority. The Greeks didn’t invent democratic practices. They emerged long before… One possible reason it seems easier to resist authority rather than advance an egalitarian vision is that our democratic practices appear to have emerged in resistance”, since the will to power operates alongside the capacity for empathy.


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EDITORIAL INTERLUDE:

Intimacy in the Wilderness

Thesil Morlan

As sampled in previous issues of Minerva, and elsewhere in this edition, even more rhapsodic — and also much more jaundiced — assessments than Jeremy Rifkin’s of cyber-augmented evolving consciousness are in circulation.

Impressions range

- from proud examples of successful problem-solving (for example, Cambridge mathematics professor Timothy Gowers’ experimental “Polymath Project” last year, in which thousands of his blog readers proved the previously elusive Density Hales-Jewett Theorem, according to Jordan Ellenberg, New York Times, 13 December 2009)

. . . to examples of extreme peer pressure online (including pack attacks that rampage on the Web whenever there is opportunity for “consequence-free, transient anonymity”, observes dismayed virtual reality pioneer Jaron Lanier) and recent news of marauding flashmobs in streets.

 

- From an “exaflood” of data threatening to overwhelm scientists and requiring “a new computing landscape” (see the Jim Gray tribute, Data-Intensive Scientific Discovery, edited by Tony Hey, Stewart Tansley and Kristin Tolle, 2009)

. . . to a shallow-rooted “digital forest of mediocrity”, shedding expertise (see Andrew Keen, The Cult of the Amateur, 2007)

. . . to erosion of common ground under flecks of suspicion or deception in floods of propaganda (see Slate technology columnist Farhad Manjoo’s True Enough: Learning to Live in a Post-Fact Society, 2008)

. . . to merely “swooping around with an eye out for certain kinds of information” instead of engaging in open-ended exploration (as Susan Jacoby laments in The Age of American Unreason, 2008)

. . . to multiple sources of too much information about casual acquaintances and too much access by strangers.

- From improved mechanisms for governmental transparency & civic participation to greater scope for demagoguery;

from quicker means of mobilization for political action to easy levers for enraging masses and dangerous loners;

from broadening of perspectives to extreme polarization and escape into niche cultures – what Harvard Law’s Cass Sunstein (now controversially heading the White House Office of Information and Regulatory Affairs) calls “cyberbalkanization”, along with less frequent “serendipitous encounters” outside each chosen realmlet (Going to Extremes, 2009).

- From mutually supportive attention to intensities of alienation; and even from streamlined mate selection to new twists on old tendencies, such as one observed by columnist David Brooks: “The opportunity to contact many people at once seems to encourage compartmentalization, as people try to establish different kinds of romantic attachments with different people at the same time” (New York Times, 2 November 2009).

As habits and tools are transformed for better and/or worse (see Jaron Lanier’s case for “a digital humanism” instead of “cybernetic totalism” that reduces human beings to press-ganged “computer peripherals” in You Are Not a Gadget, 2010), no one is sure how the shift may be affecting development of minds — even brains (watch in June for Nicholas Carr’s The Shallows: What the Internet is Doing to Our Brains). And no one seems to understand how it may be strengthening or weakening organizations that increasingly struggle to balance sustained membership commitment and “click-through activism”, responsible planning and responsive spontaneity.

Despite — or because of — expanding possibilities of exposure to differing insights & outlooks, as we endeavor to function in an apparent atmosphere of simultaneously more & less consensus, while coping with the stress of constant online reputation management (as Lanier deplores), what future might be augured by our noticeably diminished patience in dealing carefully with the “collisions of values [that] are of the essence of what they are and what we are” (Isaiah Berlin, The Proper Study of Mankind)?

Prognostications vary wildly. Minerva would welcome ruminations on these questions or books.


No digital universe can ever be completely mapped.
~ George Dyson

Frontiers of the new technologies
[keep] opening into wilderness.

~ James Carroll

The new wilderness is a pathway leading
beyond the borders of the human world.

~ John Gray, Straw Dogs


The prison walls of self had closed entirely round him;
he was walled completely by the esemplastic power of his imagination —
he had learned by now to project mechanically, before the world,
an acceptable counterfeit of himself….

~ Thomas Wolfe,
Look Homeward, Angel, 1929

In order to address any major cause of human suffering, we have to work together across many fronts.
It may seem daunting, but I am a prisoner of hope. We are more connected than ever before,
we have more knowledge, and there are solutions if we work together. … What unites us is our common humanity.
… In Southern Africa we have a concept called Ubuntu - which is that you can’t exist as a human being in isolation.
You can’t be human all by yourself.

~ Desmond Tutu,
interviewed by Marianne Schnall,
4 March 2010


--------------------------------------------

Lan Cao

LanCao-April2309-gr.jpg

© The College of William & Mary; reprinted by permission of William & Mary Law School; photo by Colonial Photography, Williamsburg, VA

A Conversation with Lan Cao

Ami Dodson

30 November 2009

As a young girl in Vietnam, Lan Cao’s father blessed her by purchasing hundreds of sparrows, placing each one on her head, and releasing it. A devout Buddhist, her father believed in a concept of karma deeply rooted in Vietnamese culture. Liberating the birds in this manner, according to his faith, created a “karma bank” for Lan against which she could later borrow. This was one colorful way in which Lan’s father endeavored to teach her the importance of benevolence and generosity as fonts of positive karma.

The “lesson of the birds” has served Professor Cao well throughout her extraordinary life and career. She has become one of the nation’s most influential international economic development and business transactions scholars. Leaving war-torn Vietnam as a child and forging a new life as an immigrant have shaped her scholarly path and given her unusual insights into the plight of developing countries.

Cao attended Mount Holyoke College and Yale Law School. Initially, her undergraduate studies, a year working for a community service organization in Washington, DC, and her own personal history and experiences fostered an interest in dispute resolution.  “I wanted to study ways to resolve disputes other than war,” she recalls, “and studying the rule of law seemed the best way to achieve that.” Substantial college debt and the desire for financial security also influenced her decision to attend law school, she jokes.

Working as a private litigator when the Berlin Wall collapsed, Cao was struck by the incredible challenge of restructuring a country that had been devastated by war and then became calcified under communism. She realized that her true calling was transactional work. “I wanted to broker deals to build things and put countries back together, rather than litigate after it all fell apart.”

“The big mystery of economic development,” Cao notes, “is how do you get capital back into a country that has none?” When a country has fully severed itself from the world economy, and created an isolationist, anti-market regime, how do you get that country back into an international economic system?  

Cao outlines four ways to inject capital into a nation coming out of isolation. First, there is domestic savings. Japan, for example has a very high individual savings rate, so it can meet investment capital needs without looking beyond its borders. For a variety of reasons, not the least of which is poverty, many nations’ savings fall far short of their capital needs. Such countries must look to external sources of funds.

The second source of capital is simple foreign aid — gifts from wealthier nations.  Nothing is free, however, and such aid has some material disadvantages. As a non-market tool, aid tends to warp incentives. In addition, there are always strings attached: wealthy countries generally give aid to poor countries that matter economically or geopolitically. The donor nation invariably expects some return on its investment, in terms of economic or political favors that impose significant burdens on the recipient nation. Further, geopolitically unimportant countries attract relatively little foreign aid. They may receive humanitarian aid, but that by itself is rarely sufficient.

Loans from multinational institutions like the International Monetary Fund (IMF) are a third source of capital. Such financing poses problems similar to foreign aid: a long-term sense of indebtedness and economic dependence on the lender. Microloans – small capital investments that operate under a sense of social cohesiveness as collateral – are becoming more common in developing countries as well and are typically self-sustaining.

The fourth and final source of capital is private foreign investment. If a nation can tap this source, it can fund investment and growth (i) despite any shortfalls in internal savings while (ii) avoiding the disadvantages of foreign aid and institutional loans. How does a poor developing country convince foreigners to invest? Cao’s work focuses on fostering economic independence by creating and brokering deals that involve collaboration between local business and foreign capital.

 “Most of the early pieces I wrote were looking at the Chinese system. They are one of only a very few communist countries left and I was interested in how China has been able to plug itself into the international economic system while still maintaining strict state control. China has had no political liberalization in any meaningful way, yet it has managed to attract tremendous foreign capital through a quasi-privatization process.” China created a “halfway” open door policy for privatization. It couldn’t sell whole companies off to private bidders — such complete privatization would erode its commitment to communism. Instead, it created opportunities for private investors to purchase minority interests in enterprises. The state would maintain control, but some shares could be privately owned. The government thus was able to open up some enterprises to private capital without going too far down the road toward western-style capitalism.

Perhaps unsurprisingly, Chinese firms partially funded with private capital soon generated the lion’s share of profits; the majority of the state-owned enterprises were essentially bankrupt. So the profit generated by the non-state entities had to be used to shore up the languishing state-owned enterprises. By offering partial privatization, the Chinese government accessed private capital without relinquishing ideological communist control. “It’s rather clever, in a Machiavellian sense,” notes Cao.

Vietnam is following the Chinese model, albeit more slowly, Cao observes. The Vietnamese state still controls many large enterprises, but has permitted a parallel private sector to sprout. The government encourages entrepreneurs, but funnels private profit from those endeavors back to the state. The private sector grows within bounds carefully delineated by the Vietnamese government.

This is where it starts to get really interesting, according to Cao. “You can’t open up state enterprises to private investors without offering at least minimal information about company holdings, finances, liabilities, and the like,” she says. “The very idea that shareholders may have rights that they can assert against a corporate governance structure is revolutionary to a communist regime.”

These concepts of accountability and fiduciary duties to a shareholding public can become the impetus for political reform. “If you chip away at the state regime long enough, if you keep throwing pebbles at that iron wall, eventually pebble by pebble you will erode the state machine,” Cao says. “And if you loosen control in the economic marketplace, eventually control in the political marketplace will have to loosen as well.  The fact that these things are already happening in the economic sphere is revolutionary,” Cao notes. “It is a huge step in the right direction. A stone here and a pebble there will break up the homogeny of power and the monopoly that is exercised by the totalitarian state.”

Cao offers one example rooted in her own experiences leaving Vietnam. A number of her relatives stayed behind, giving Cao the opportunity to observe secondhand what happens when a country isolates itself and relies on total state control. “After the war,” Cao says, “millions of people fled. Not during the war: after the war.  These were not refugees fleeing from the violence and danger of war, but millions of people fleeing a totalitarian state in search of freedom.”

“When you look at the history of the world,” Cao says, “no one ever flees toward a totalitarian communist system. You don’t need a lot of theory to know that people yearn to be free. And an essential part of that freedom is an economic market system that offers options and possibilities for people. Even with all its flaws, people are drawn to a free market system.”

Cao’s singular experience and critical eye have not gone unnoticed by her colleagues at William & Mary Law School. “Lan Cao’s experiences in Vietnam provide her not only a unique and valuable perspective into the challenges facing war-torn, poverty-stricken nations,” says Professor Nancy Combs, an expert in international criminal law, “but also the legitimacy to critique prevailing responses to those challenges. Because Lan’s scholarship is so well-informed by her experiences, she can tackle head-on some of the most controversial issues in international development, issues that other scholars prefer to side-step.  Lan’s scholarship embraces these controversies and brings to the discussion the candor and credibility of one who has lived the legal issues.”

Other colleagues echo these sentiments. “Lan Cao is culturally well attuned and sensitive to the particular needs and experiences of emerging countries,” says Professor Alemante Selassie, also an expert in comparative law and development, “and because of this her scholarship focuses not simply on the relationship between law and development but specifically on the role culture plays in fostering or hindering growth – legal, institutional, and economic. What makes Lan’s scholarship uniquely relevant is that it focuses on the intersection between culture and development, without distraction from the influence of the latest fad in economic policy prescriptions for third world nations.”

Professor Alan Meese, an expert on corporations and antitrust law, says he admires Cao’s “willingness to go against the grain”. Meese notes, “Lan reaches results that are not always popular among folks who work in her field. For example, her work on culture change challenges the conventional wisdom that we need agnostically to take other cultures as a given, and then still try to develop them economically.”

Cao is currently at work on a book examining cultural factors relevant to economic development. For example, countries that routinely subordinate women seriously diminish their ability to generate wealth.  “If a country oppresses 50 percent of its populace,” she says, “it is losing out on a huge proportion of human potential. Any culture that oppresses women and girls will continually impede its own economic development.”

Cao also maintains that new rules of law, without more, simply are not enough to guarantee robust economic growth. “You can pass a law that says men and women are equal,” she explains, “but unless there is a massive cultural shift among the populace, unless there is a drastic cultural change in the way that egalitarianism is perceived, that law will have absolutely no effect. You must change the cultural norms that create oppression for women, not just change the law.

“In Vietnam we have a saying: ‘The Emperor’s law stops at the village gate.’ In other words, law is meaningless unless you address the cultural changes necessary to make the law viable.”

When asked how she sees her work in the greater struggle for economic freedom and development for poor countries, Cao laughs. “I’m just an academic,” she says, smiling. “I write law review articles. But I do believe that my work is part of a larger movement that is bringing the world closer to global economic freedom and loosening the bonds of oppression for women and girls. Once you open the door to privatization, once you create gaps, however small, in the totalitarian state, we can slowly bring about political liberalism and hopefully, eventually, freedom for the oppressed, both economic and political.”

Although she has not continued the ‘lesson of the birds’ with her own daughter (apparently it’s harder than one might think to buy a hundred sparrows in the US), Cao’s scholarship on the importance of liberty is a legacy of her father’s devotion to positive karma and good deeds.


------------------------------------------

Complexities of interconnections between law and culture have been a major theme throughout the 16-year life of Minerva, offering provocative comments and questions from around the world and from a wide range of traditions and aspirations.

Another is this excerpt, provided by the William & Mary School of Law, from “Culture Change”, published in the Virginia Journal of International Law (Volume 47 No. 2, 357-412; 2007).

As the College of William & Mary summarizes the article, “Professor Lan Cao argues that scholars in law and development have failed to understand that law is peripheral, not central, to the development problem of poor countries. She maintains, controversially, that culture matters to law and development. Her corresponding proposal that culture be critically examined and evaluated runs counter to the tradition of public and private international law. She poses the key question that has thus far remained unasked by law and development scholars: after so many years of drafting new laws to spur development, why is the field still characterized by failure?”

This is Part III of “Culture Change”; to read the complete article, visit <http://law.wm.edu/faculty/documents/cao-653-7347.pdf>.


Culture Change

Lan Cao

At the risk of over-generalizing, most law and development scholars come from an international law tradition that is, in the United States at least, part of a liberal framework of cosmopolitanism.[104] Unlike the nationalist whose primary identification is with his or her nation, the cosmopolitan’s “allegiance is to the worldwide community of human beings”.[105] The cosmopolitan tends to hold to a vision that accepts, even celebrates, the diversity of social and political systems in the world, taking pleasure in the existence and the products of peoples and places other than our own homes. Thus, what is distinctive about cosmopolitans is that we display our concern for our fellow humans without demanding of them that they become like ourselves.[106]

Law and development scholars steeped in the international cosmopolitan tradition are passionate about alleviating poverty in poor countries but reluctant to tinker with or condemn norms or cultural attributes that impede economic progress.

After Vietnam, as skepticism about American power and motives rose, so did “loss of faith in liberal legalism as a picture of United States society” or “doubts about the universality or desirability of the American experience”.[107] Indeed, law and development scholars became vocal in their charges that the movement was ethnocentric and naïve[108], and as some adopted the perspective of the critical legal studies movement (CLS), denounced the liberal legal paradigm they had favored as “inherently problematic”.[109]

Thus, there are two strands in law and development: first, an international cosmopolitanism that celebrates cultural diversity and loathes to criticize or be perceived as criticizing any particular culture, and second, a CLS inclination that is both appropriately critical of the failed promises of the liberal law and development model and also devoid of practical alternatives. Add to this mix an awareness among these scholars of colonial history and the concomitant Orientalist tradition of defining the colonizing West as the privileged “self” against which the colonized Orient (or Third World), the “other”, is to be contrasted against and improved upon.[110]

For the West, the Orient, according to the noted scholar Edward Said, is not a geography but a European creation and Orientalism the “enormously systematic discipline by which European culture was able to manage, even produce, the Orient politically, sociologically, militarily, ideologically, scientifically, and imaginatively during the post-Enlightenment period”.[111] Notable Western scholars have engaged in Orientalism, suggesting, for example, that the Orient (and its equivalent) is frozen in time and incapable of progress or change[112], whereas by implication the West is dynamic and progressive. For change to occur, the impetus must come from Europe, even if via the shock of colonial encounter.[113] Similar denunciations include the charge that the “Orient” (China in particular) is incomprehensible (or inscrutable)[114], illogical and developmentally stunted[115], with “laws”[116] that are equally static and unchangeable.[117] Assuming modernization is even possible under those circumstances, it would have to culminate in a Europeanized one.[118]

Given the awareness among most law and development scholars of this history, it is no wonder that many are uncomfortable with the project they have embarked upon as privileged subjects, often Western-educated experts, working to develop or modernize the object of their project, the primitive Third World. Indeed, there may very well be a whiff of Orientalism in the very objectives and assumptions of law and development itself. Referring to China specifically, although his observations are equally applicable to other developing countries, the historian Paul Cohen noted that there is a tendency for the West to play “Beauty to China’s Beast, transforming by its kiss the torpor of centuries, releasing with its magical power the potential for ‘development’ that must otherwise remain forever locked up”.[119]

My proposal to go beyond law and modernizing law to culture and culture change will undoubtedly smack some of Orientalism. If even legal liberalism — instituting laws to support a liberal market society — may be suspect for some law and development scholars, then certainly “cultural liberalism” promoting cultural attributes that would facilitate the establishment of a liberal market society would be as well, or even more so.[120]

Indeed, until recently, even in disciplines other than international relations and international law, culture is irrelevant or marginalized: it can be described, compared, and appreciated, but not critically appraised. For example, culture is a non-issue in economics because economists generally believe that the right economic policy will produce the desired economic result without regard to culture. Moreover, culture is an uncomfortable realm for economists to operate in, perhaps because “it presents definitional problems, is difficult to quantify, and operates in a highly complex context with psychological, institutional, political, geographic, and other factors”.[121] By contrast, anthropologists study cultures but are often unwilling to evaluate cultural norms and practices of another society.[122] As a noted sociologist observed, “In the humanities and liberal circles generally, a rigid orthodoxy now prevails that can be summarized as follows: Culture is a symbolic system to be interpreted, understood, discussed, delineated, respected, and celebrated as the distinctive product of a particular group of people, of equal worth with all other such products. But it should never be used to explain anything about the people who produced it.”[123]

Other reasons why cultural explanations may be disfavored in certain intellectual circles include concerns about cultural determinism[124], that is, relying on culture as an “overdetermining”[125] factor, the possible misuse of culture “by reactionary analysts and public figures” as a way to “blame the victim”[126] or to avoid examining structural causes of poverty[127], and the desire to promote cultural diversity and ethnic pride.[128] Thus, the following statement is an accurate description of the ambiguous role ascribed to culture: “We all realize that before we resort to culture today to explain the differences in economic progress or political attitudes among nations and ethnic groups, we prefer to find other explanations.”[129]

Despite a general reluctance to study and appraise culture, increasingly, it is being recognized in one way or another as an important factor in economic development and in related areas.[130] In fact, some have asserted that culture plays a primary role, “culture makes almost all the difference. Witness the enterprise of expatriate minorities—the Chinese in East and Southeast Asia, Indians in East Africa, Lebanese in West Africa, Jews and Calvinists throughout much of Europe, and on and on.”[131] Others acknowledge the link between cultural influences and economic success132 even as they caution that a cultural exploration must be balanced and examined “within a broad framework”[133], so that we neither neglect culture nor privilege it “in stationary and isolated terms”.[134]


ENDNOTES:

104 - See David Kennedy, “The Disciplines of International Law and Policy”, 12 LEIDEN J. INT’L L. 9, 23 (1999) (“International law in the United States after 1945 provided a congenial intellectual home for a large number of immigrants, among them European and Jewish refugees, whose American patriotism was cosmopolitan rather than jingoistic and who have been among the field’s strongest intellectual leaders.”); id. at 11 (“Legal internationalists in the United States for most of the last 50 years have linked their status to the reputational ups and downs of a broadly liberal cosmopolitanism….”); Anne-Marie Slaughter Burley, “Nationalism Versus Internationalism: Another Look”, 26 N.Y.U. J. INT’L L. & POL. 585, (1994). See also Kennedy, id. at 17. For a critique bemoaning the false dichotomy between “public” and “private” international law, see Lan Cao, “Toward a New Sensibility for International Economic Development”, 32 TEX. INT’L L.J. 209, 222ˆ33 (1997); in contrast to international law, for example, comparative law specializes in differences.

105 - Martha C. Nussbaum, “Patriotism and Cosmopolitanism”, in For Love of Country 4 (Joshua Cohen ed., 1996).

106 - Kwame Anthony Appiah, “The University in an Age of Globalization”, Lecture at the Princeton-Oxford Conference on Globalization at Oxford University (June 2002), quoted in Anne-Marie Slaughter Burley, “The International Dimension of the Law School Curriculum”, 22 PENN ST. INT’L L. REV. 417, 419 n.4 (2004).

107 - David Trubek & Marc Galanter, “Scholars in Self-Estrangement: Some Reflections on the Crisis in Law and Development Studies in the United States”, 1974 WISC. L. REV. 1089 (1974).

108 - Id. at 1080.

109. Id. at 1099. For a critique of this shift in law & development, see Brian Z. Tamanaha, “Law and Development”, 898 AM. J. INT’L L. 470, 474–75 (1995).

110 - Edward Said, Orientalism (1978); see also Makau Mutua, “Savages, Victims, and Saviors: The Metaphor of Human Rights”, 42 HARV. INT’L L.J. 201, 210 (2001) (describing the “impulse to universalize Eurocentric norms and values by repudiating, demonizing, and ‘othering’ that which is different and non-European”). Note that Orientalism is not limited to the “Orient” but extends to other locales as well. Dipesh Chakrabarty, Provincializing Europe: Postcolonial Thought and Historical Difference 27 (2000) (“‘Europe’ remains the sovereign, theoretical subject of all histories, including the ones we call ‘Indian’, ‘Chinese’, ‘Kenyan’, and so on.”).

111 - Said, supra note 110, at 3. Note that although the United States usually equates East Asia (China, Japan, for example) with the “Orient”, Said’s use of the word “Orient” is derived from a European understanding of the word and thus focuses on the Middle East.

112 - Hegel, for example, declared that: “Early do we see China advancing to the condition in which it is found at this day, for as the contrast between objective existence and subjective freedom of movement within it, is still wanting, every change is excluded, and the fixedness of character which recurs perpetually takes the place of what we should call the truly historical.” Georg Wilhelm Hegel, The Philosophy of History 116 (J. Sibree trans., Dover 1956). Weber, too, wrote that “Chinese intellectual life remained completely static, and despite seemingly favorable conditions modern capitalism simply did not appear”. Max Weber, The Religion of China 55 (Hans H. Gerth trans., Free Press 1951). Marx made a similar observation about China: Its “isolation having come to a violent end by the medium of England, dissolution must follow as surely as that of any mummy carefully preserved in a hermetically sealed coffin, whenever it is brought into contact with the open air.” Karl Marx, Marx On China, 1853–1860: Articles From the New York Daily Tribune 4 (Dona Torr ed., 1951). Maine also described “the East” as static: In “those great and unexplored regions which we vaguely term the East…the distinction between the Present and the Past disappears.” Henry Sumner Maine, Village Communities In The East And West 7 (John Murray, 2d ed. 1872). Nietzsche described China as a “country in which large-scale dissatisfaction and the capacity for change have become extinct centuries ago”. Friedrich Nietzsche, The Gay Science 99 (Walter Kaufmann trans., Random House 1974) (1887); see also Edward H. Parker, “The Principles of Chinese Law and Equity”, 22 L.Q. REV. 190, 209 (1906) (stating that China is nothing more than a “monotonous history”).

113 - Karl Marx, “The Future Results of British Rule in India”, in The Marx-Engels Reader 659 (Robert C. Tucker ed., 1978) (describing the two functions of colonial rule, “one destructive, the other generating, the annihilation of old Asiatic society, and the lying of the material foundations of Western society in Asia”).

114 - Foucault wrote the following of China: “At the other extremity of the earth we inhabit, a culture devoted entirely to the ordering of space, but one that does not distribute the multiplicity of existing things into any of the categories that make it possible for us to name, speak, and think.” Michel Foucault, The Order of Things, at xix (1993). Hegel described China as “a dull half-conscious brooding spirit.” Hegel, supra note 112, at 142.

115 - Weber, supra note 112, at 125 (charging that the Chinese writing system, by ideographic or pictorial representation, has led to unfortunate results: “The power of logos, of defining and reasoning, has not been accessible to the Chinese”, so that “[t]he very concept of logic [has] remained absolutely alien” to them.).

116 - For an examination of how the West has characterized Chinese law as “not law”, see Teemu Ruskola, “Legal Orientalism”, 101 MICH. L. REV. 179 (2002).

117 - Edward Harper Parker, “Comparative Chinese Family Law”, 8 CHINA REV. 67, 69 (1879) (stating that to study Chinese law is to study “a living past, and converse with fossil men”).

118 - Hegel, supra note 112, at 116 (“The history of the world travels from East to West, for Europe is absolutely the end of History, Asia the beginning.”).

119 - Paula A. Cohen, Discovering History In China: American Historical Writings On The Recent Chinese Past 151 (1984).

120 - Promoting culture change may even be viewed as forcing Western culture on others while simultaneously denying that this is in fact the agenda. See Ruth Benedict, Patterns of Culture 6 (1952) (The “world-wide…diffusion of [Western culture] has protected us as man had never been protected before from having to take seriously the civilizations of other peoples; it has given to our culture a massive universality that we have long ceased to account for historically, and which we read off rather as necessary and inevitable.”).

121 - Lawrence E. Harrison, “Introduction: Why Culture Matters”, in Culture Matters, xxv (Lawrence E. Harrison & Samuel P. Huntington eds., 2000).

122 - See, e.g., Richard A. Shweder, “Moral Maps, ‘First World’ Conceits, and the New Evangelists”, in Culture Matters, at 160 (“[T]he assertion that ‘culture matters’ is a way of saying that some cultures are impoverished or backward, whereas others are enriched or advanced.”). In a similar vein, in 1947, the Executive Board of the American Anthropological Association declined to endorse the United Nations Universal Declaration of Human Rights because it viewed the Declaration as ethnocentric. Samuel P. Huntington, “Foreword: Cultures Count”, in Culture Matters, at xxvi. By contrast, the noted anthropologist Clifford Geertz, it has been said, subscribes to a “thick description” of culture, using it “to refer to the entire way of life of a society: its values, practices, symbols, institutions, and human relationships”. Id.

123 - Orlando Patterson, “Taking Culture Seriously: A Framework and an Afro-American Illustration”, in Culture Matters, at 202–03.

124 - Amartya Sen, “How Does Culture Matter?”, in Culture and Public Action 46–50 (Vijayendra Rao & Michael Walton eds., 2004) (criticizing cultural comparisons between Ghana and South Korea as an example of cultural determinism because such comparisons often ignore other differences: class, politics, the educational system, the relationship Korea had with Japan and the United States, etc.); id. at 38 (criticizing the belief by some that “the fates of countries are effectively sealed by the nature of their respective cultures”).

125 - Patterson, supra note 123, at 203. This means relying on a “simplistic or untenable conception of culture” and using it “in a crudely deterministic way” to explain certain groups’ problems, so that culture is viewed as “a fixed, explanatory black box invoked to explain anything and everything about the group”. Id. In contrast, Professor Sen favors a different approach, “[c]ultural interrelations within a broad framework”, in which “culture, seen in a dynamic and interactive way, is one important influence among many others”. Sen, supra note 124, at 52, 55.

126 - Patterson, supra note 123, at 204. Professor Patterson rejects the argument that cultural explanations amount to blaming the victim. If a person who has low self-esteem and behaves in self-defeating ways as a result of having been abused is told by someone to go to a psychologist to seek therapy, “[i]t would be absurd to accuse that person of blaming the victim. Yet this is exactly what happens when a sympathetic analysis is condemned for even hinting that some Afro-American problems may be the tragic consequences of their cultural adaptation to an abusive past.” Id.

127 - Id.; see also Rao & Walton, Culture and Public Action, supra note 124, at 10.

128 - Patterson, supra note 123, at 204.

129 - Nathan Glazer, “Disaggregating Culture”, in Culture Matters, supra note 121, at 220.

130 - Multi-country studies have revealed cultural or regional differences in rights observation. See Layna Mosley & Saika Uno, “Racing to the Bottom or Climbing to the Top? Foreign Direct Investment and Human Rights”, Paper Presented at the Annual Meeting of The American Political Science Association, Boston, Aug. 28–Sept. 1, 2002, http://apsaproceedings.cup.org/Site/ papers/045/045008WayLucan.pdf (finding a correlation between regions and labor rights, with the Asian and Pacific regions not as supportive of labor rights as Europe, though more protective than the Middle East, North Africa and Latin America). There is also a differentiation as to women’s rights, see Clair Apodaca, “Measuring Women’s Economic and Social Rights Achievement”, 20 HUM. RTS. Q. 139, 163–65 (1998) (showing that regional differences in women’s rights may be explained by “culturally specific attitudes towards women’s status, developed under differing historical and economic conditions.”); and rule of law and good governance, see Amir Licht et al., Culture Rules: The Foundations of Rule of Law and Other Norms of Governance (November 22, 2004) (showing linkage between culture and adherence to good governance norms, with cultures that emphasize individual autonomy and egalitarianism scoring better generally).

131 - David Landes, “Culture Makes Almost All the Difference”, in Culture Matters, supra note 121, at 2. See generally David S. Landes, The Wealth and Poverty of Nations (1999). I have elsewhere examined the market dominance of certain ethnic groups, some recent immigrants in the United States and other countries, and other historical “middlemen minorities” throughout the world. See Lan Cao, “The Diaspora of Ethnic Economies: Beyond the Pale?” 44 WM. & MARY L. REV. 1521 (2003); see also Amy Chua, World On Fire (2003) (describing the market dominance of ethnic minorities such as the Chinese in Southeast Asia, the Jews in Russia, and the Ibos in Africa). For a review of Chua’s book, see Lan Cao, “The Ethnic Question in Law and Development”, 102 MICH. L. REV. 1044 (2004).

132 - Sen, supra note 124, at 40.

133 - Id. at 52.

134 - Id. Professor Sen warned against seeing culture as all-determining, cautioning that Max Weber had claimed that Confucianism did not promote rational instrumentalism and was unsuitable for an industrial economy. Id. at 48.


[SIDEBAR] Pakistani sociologist Farida Shaheed has taken up the role of Independent Expert in the field of cultural rights, a monitoring position established by the UN Human Rights Council in March 2009. Her first report is expected this June. Ms Shaheed is the deputy director of a research project on “Women’s Empowerment in Muslim Contexts”, a visiting fellow at the City University of Hong Kong, and director of research in Shirkat Gah – Women’s Resource Centre in Pakistan. She emphasizes that “cultural rights must celebrate the diversities that define our collective humanity”: The challenge is to ensure that the right to pursue, develop and preserve culture in all its manifestations is in consonance with and serves to uphold the universality, indivisibility and interdependence of all human rights.


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Gendered dimensions of state-citizen relationships result in
the outright exclusion of women in governance reform.

- Anne-Marie Goetz

Anne-Marie Goetz is a political scientist at the University of Sussex. Her work focuses on “social accountability” and good governance, with particular attention to: the politics of gender-equitable development and constraints to advancing a gender-equity agenda in state institutions and political parties; the challenges of long-term institutional change and capacity-building in developing country service bureaucracies; and citizen access to judicial processes and performance monitoring of the public sector. She has conducted research in India, Bangladesh, Uganda, and South Africa and is an author or editor of several books, including Contesting Global Governance (1999) and Re-inventing Accountability: Making Democracy Work for the Poor (2004).

This edited interview is presented by permission of Inter Press Service ><www.ipsnews.net>.

Anne-Marie-Goetz_UN-gr.jpg

© UN Photo


Creating Momentum for Women’s Participation

INTERVIEW:

Anne-Marie Goetz,
UNIFEM Chief Advisor for Governance, Peace and Security

Paula Fray

17 February 2010

Women’s movements have played a critical role in creating political space for female participation in politics around the world. In fact, there are more women in government today than ever before. According to UNIFEM’s Progress of the World’s Women 2008/2009 report, “Who Answers to Women? Gender & Accountability”, women now hold an average of 18.4 percent of seats in national assemblies, though the rate of increase is still very slow.

Around the world, a number of countries are undergoing an extended process of democratic consolidation, in which legal systems are being amended to incorporate new constitutional rights and political systems are being tested for their capacity to tolerate opposition, says UNIFEM’s chief advisor for Governance, Peace and Security, Dr Anne-Marie Goetz. But more needs to be done as women’s effectiveness in translating policies into action depends upon gender-responsive governance reforms. And the women’s movement can play a critical role in supporting such social change.

Paula Fray spoke with Dr Goetz, who has extensive experience in addressing the phenomenon of the use of sexual and gender-based violence as a method of warfare, women’s engagement in peace processes, gender-sensitive security reform, and inclusive post-conflict peacebuilding.

Q: The United Nations Development Fund for Women (UNIFEM), with UN Democracy Fund support, has been working with organisations supporting women in politics across the globe since 2006. What have been the greatest challenges in supporting women in politics?

A: Around the world women have a lower human and capital resource endowment than men: they often have fewer social networks linked to power than men, less education, less experience and less money. Networks and money are critical for effective political competition.

In addition, women often lack the extended political apprenticeship that men have. This means that women may not have spent the time moving up the ranks in political parties that men have, and in consequence, they may lack the senior mentors, the support systems, and the built-up constituency base that men have. Add to this that women running for office do not have a natural constituency amongst voting women, as women in patriarchal societies do not necessarily perceive their interests as linked to women’s leadership or a gender equality political agenda. In politics, women have many competing loyalties.

Q: Why is it necessary to have a specific focus on women when there remain many marginalised groups still excluded from political participation?

A: There are many social groups excluded from or marginalised from public decision-making. What is so striking about women as a general category is that it is so socially enormous — half the population. The structural exclusion of women is striking, and does tell us that there are serious double standards built into how democratic political competition works. What proves this is globalised tolerance of violence against women. If one in three men were subjected to violence, we would never accept that.

Another reason to focus on women when there other forms of marginality is because many types of exclusion are exacerbated by female gender. Address women’s rights, and we can also address some of the inequalities affecting other social groups.

Q: So what impact does women’s participation have on democracy and good governance?

A: It is often said that women don’t make the difference that we think they would do. The difficulty is that we have too few cases from which to judge as there are too few countries that have too recently attained levels of women in politics high enough for us to expect to see a tangible impact. Women constitute a critical mass of 30 percent of national parliaments in only 27 out of 192 countries.

Where women are in a critical mass and have been there for long enough, and where state is supportive, we most certainly see changes in outcomes that favour women. In areas where women head local government, spending patterns change in favor of women and children. Particularly evident is higher local investment in water and poverty reduction for women.

Individual women in high places can also make a difference. In the case of investigations to the incidents of September 28, 2009 in Guinea, for example, there were two women on the international commission of inquiry and both were stalwarts on women’s rights. These women made sure that the issue of the high number of extremely brutal and public rapes of opponents of the regime was looked at. Would that have happened otherwise? I honestly don’t think so.

Similarly, in war crimes tribunals, women prosecutors make a difference — women prosecutors began insisting on indictments for war rape in the 1990s. Women make a difference to government: they offer women a role model, they feminise public space and make it more accessible to women and develop a constituency interested in gender equality.

Q: You have said that delivery of public services is the most direct measure of government accountability to women. Can you elaborate on that?

A: If women have no say in public life then they cannot provide instructions in or influence public priority setting and resource allocation. If women are not part of decision-making then how will public authorities know what their needs are or how to address their needs?

An accountable government is one that gets systems in place to encourage women to make input into making those decisions and that takes feedback from women. Truly accountable governments recognise constraints on women’s access to public decision-making and on their capacity to influence public priority setting because of gender discrimination and low human resource endowments.

Strong gender-sensitive public service provision can help women to make up for these deficits and empower women to become more effective leaders.

Q: Where should we be focusing our energies for reform if we are to improve women’s participation in governance? Which interventions have greatest effectiveness?

A: We need strong women’s movements everywhere. Around the world we have seen that we’ve lost ground where the women’s movement is not strong. Collective action has been the key to most gains made in women’s rights in the past century and remains the best means of amplifying women’s voice and leverage in public decision-making.


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Barbara Crossette is the United Nations correspondent for The Nation and a former New York Times UN bureau chief.

This article first appeared in the 17 February issue of UNA-USA’s “World Bulletin” online biweekly newsletter <www.unausa.org/newsletter>, and is reprinted by permission.


An Agency for Women, Already Embattled

Barbara Crossette

February 2010

When Secretary-General Ban Ki-moon presented his long-awaited plan for a new United Nations women’s agency to the General Assembly, he started a process similar to what happens when an American president sends a bill to Congress. Now, after years of talk, the real negotiating moves to back rooms and caucuses, where trade-offs and compromises are made.

Instead of two political parties, however, 192 countries will be acting singly, in regional groups or like-minded alliances. Negotiations won’t be easy or pretty — a true exercise in international politics.

The agency will combine four existing women’s programs, have a $500 million budget and be led by an under secretary-general. Its creation is only part of a package of reforms that also includes changes in the financing and management of development assistance. The Group of 77, with more than 130 members from developing countries, has made it clear that it will have to get enough of what it wants in the development field in order to support the women’s agency, which many have opposed for various reasons.

Used as a Bargaining Tool

Charlotte Bunch, the founder of the Center for Women’s Global Leadership at Rutgers University and a leader of GEAR — the campaign for Gender Equality Architecture Reform, with more than 300 member groups worldwide — is hopeful that an agreement will be made that does not erode the secretary-general’s plan. That proposal is already couched in very careful language so as not to appear to be a feminist document that would raise red flags among nations in the Islamic Conference Organization and elsewhere.

“The political dynamics are that he wants it,” Bunch said of Ban, who listened closely to speeches in the opening debate in the General Assembly on February 4. Given that the UN is committed to enhancing the role of women in development, the ideal time to present it with its new leader is at a world summit meeting on the Millennium Development Goals scheduled for September.

“So the plan, as I have been picking it up internally, is to get the deal on the different aspects of [the package of reforms] done in the next six months, so they can unveil the first real stage of the work of this agency and have the USG at the MDG summit,” Bunch said in an interview. “I think it’s going to happen. I think that the number of G-77 countries who are still trying to oppose it has gotten a lot smaller.” African countries, she said, “are now seeing it as part of their development package – as one way to increase development assistance”.

Countries are “just playing out the power game as to what else the hardliners will get in the development funding and governance questions in order to let it go forward,” Bunch added. “There’s really no serious opposition to it; they’re now using it as a bargaining chip.”

Bunch, however, echoing many other advocates who have worked for years to support a larger role and voice for women in the UN, is concerned that the proposal outlined by Ban still needs work to strengthen the new agency’s power within countries. That would give the agency the ability to work more closely with local women’s groups in dealing with their governments and making significant changes in women’s lives.

Ban’s plan, which seems to foresee its country representatives acting more as advisers or coordinators rather than overseers on the ground, has no formal place for civil society. Many governments are more interested in weakening nongovernmental organizations, a tactic that will play into the current debate.

Keeping a Vital Plan Alive

Advocates for the new agency, some of them already skeptical about the secretary-general’s proposal, say that now is the time [when] countries that avidly support a stronger voice for women in the UN system will have to ward off opponents who aim to further water down the plan. Supporters will also have to insist on the appointment of a strong leader.

It is widely accepted that the United States must take a stand at the forefront of the battle.

“The real litmus test is whether the countries that really want this agency are willing to fight for it,” said Julia Greenberg, associate director of AIDS-Free World, a stalwart advocate for women’s reproductive rights, which are key to reversing the spread of HIV among female populations and lowering fertility for the poorest women. “The US could be much more vocal,” she said in an interview.

Greenberg said that AIDS-Free World is disappointed with the proposal so far. (The organization was founded and is co-directed by Stephen Lewis, a former Canadian ambassador to the UN and deputy executive director of UNICEF, who later became the UN’s envoy on AIDS in Africa and returned in 2006 furious at what he saw as the neglect of women there.)

“We think this is another example of the Secretariat and the Secretary-General going for the lowest common denominator in putting together this agency,” Greenberg said. “We’re not going to settle for an agency that isn’t transformative and doesn’t reflect the demands that women’s groups from around the world have made.” Instead of involving women from around the world in coming discussions about the new agency, Greenberg said, “All the work is going on behind closed doors, trying to negotiate a paper everybody will feel comfortable with – and not really consulting with women’s groups.” These groups working with a new agency could help fill the gaps left by some current UN programs “and demonstrate what kind of work can be done to really lead to women’s empowerment”.

If some countries block consensus and try to derail the agency plan, she said, the US and others should “push it to a vote”.

The Gender Equality Architecture Reform (GEAR) Campaign expressed pleasure (9 February 2010) that the Secretary-General has produced the outline of key organizational arrangements for the new “composite entity” that was requested by GA Resolution 63/311 (14 September 2009) for consideration by Member States during the 64th session of the General Assembly, moving the process forward and dealing with many critical issues; but “it does not adequately address several important issues related to country-level operational capacity, long-term funding for the entity, civil society participation, and the timeline for the appointment of the Under Secretary-General”. For example: “[i]t is insufficient to only have Member States monitor their own actions, thus being both judge and party of their commitments”; “[m]ore needs to be spelled out about how the entity would be able to hold the UN system accountable for gender mainstreaming and lead the work on gender equality at all levels”; the report does not propose adequate mechanisms for Civil Society involvement, proposing only an Advisory Board to the USG and merely a liaison with NGOs (less partnership than in a previous paper); and provisions for growth have become stinted.


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NOTES:

Elimination of Violence Against Women

As the UN Development Fund for Women (UNIFEM) observes, “[w]e still live in a world where violence against women and girls is a major source of insecurity for half the world’s population, from domestic violence to female genital mutilation; from so called honour killings to mass rape in times of war. The gap between the promises and realities on the ground is still too wide and violence against women and girls continues to pose some of the world’s greatest challenges.”

I - On the 10th anniversary of the International Day for the Elimination of Violence against Women (25 November 2009), UNIFEM applauded “the fact that the issue of violence against women and girls is no longer treated as simply a woman’s concern. Thanks to the persistent and dedicated efforts by women’s rights activists in all parts of the world, it is now a human rights issue, a peace and security issue, and an issue of urgent concern to both men and women.”

UNIFEM noted approvingly that “[t]here are now more national plans, policies and laws in place than ever before, and momentum is also growing in the intergovernmental arena: last year [2008] the UN Security Council unanimously adopted resolution 1820 which for the first time addresses sexual violence in conflict and post-conflict situations as an international security issue. This year [2009] we saw the passage of two new Security Council resolutions — 1888 and 1889 — that will greatly strengthen the ability of the UN to address the problem of sexual violence in conflict and pave the way for stronger involvement of women in post-conflict peace-building and reconstruction to take their specific needs into account. … There is no room for spectators in advocating for the advancement of women’s rights. Governments must act to implement existing international commitments at the national level. We need national accountability frameworks that include adequate and appropriate standards of protection and response” … and commitment by individuals to personal and concerted action.

II - Meanwhile, the UN Secretary-General’s UNITE to End Violence against Women campaign (www.un.org/en/women/endviolence), has been re-launched as “an innovative advocacy platform that stimulates and showcases actions and brings the spotlight to global efforts”, promoting thousands of actions by organizations and individuals around the world. The inter-agency campaign moves the issue toward the top of the UN agenda and “calls on governments, civil society, women’s organizations, men, young people, the private sector, the media and the entire UN system to join forces in addressing this global pandemic”.

As a part of this campaign, the Secretary-General has launched a Network of Men Leaders who pledge to act on ending violence against women and girls in their countries and communities, since “involvement of men and boys, along with empowerment of women, are critical to achieving gender equality and fulfilling the promise of a life free of violence for every woman” — seventy percent of whom currently experience some sort of physical or sexual violence from men, mainly from husbands, intimate partners or relatives. Members of the Secretary-General’s Network of Men Leaders — who are expected to work to raise public awareness, advocate for adequate laws, and meet with young men and boys — include Spanish Prime Minister José Luis Rodrígues Zapatero, Archbishop Desmond Tutu of South Africa, Brazilian novelist Paulo Coelho, and Ricardo Lago, former president of Chile.

At the Network launch in New York last November, Ghida Anani, program coordinator for the Lebanese non-profit group KAFA (meaning “enough”) lamented that this issue is “the least acknowledged and recognized gender issue by Arab states and their policymakers”, requiring much more understanding by men. “Engaging men and boys to commit themselves to ending such violence is crucial and long overdue,” added Princess Bajrakitiyabha Mahidol of Thailand, who is a Goodwill Ambassador for UNIFEM.

Although in a few places certain forms of violence are locally legal though internationally prohibited, as Ghida Anani attested, UNITE emphasizes that violence against women is not confined to a specific culture, region or country, or to particular groups of women within a society.

By 2015, the UNITE campaign aims to have achieved five goals worldwide: adopt and enforce national laws to address and punish all forms of violence against women and girls; adopt and implement multi-sectoral national action plans; strengthen data collection on the prevalence of violence against women and girls; increase public awareness and social mobilization; and deal with sexual violence in factional conflict.

“We must act together. We must build on the efforts of so many women and women’s organizations who have worked tirelessly to address this epidemic. We must continue to widen the circle of engagement,” Secretary-General Ban said at the Network of Men Leaders November press conference.

III - With regard to UNSCR 1325 on Women, Peace and Security (adopted in 2000), a 2004 Amnesty International report noted an apparent “lack of political will on the part of nearly all UN member states and various UN bodies and agencies to apply [its] provisions effectively to specific country situations”. Because of continuing systematic sexual violence, in many cases actually becoming even more horrendous, the UN Security Council unanimously passed Resolution 1820, recognizing that “systematic sexual violence that deliberately targets civilians deepens the effects of conflict and hinders efforts toward peace and security. Importantly, it recognizes the need to end impunity to further truth, justice and reconciliation. Accountability for gender-based violence is essential in order to prevent it in the future” (Vital Voices, July 2009).

In summary, UN Security Council Resolution 1888:

• Calls for appointment of a Special Representative of the Secretary General to propel response efforts and to provide coordinating leadership of UN efforts to deal with gender-based violence;

• Requests deployment of expert rapid response teams to situations of concern, to assist national governments in justice and prevention efforts;

• Calls for identification of “women protection advisors” within peacekeeping missions and their gender advisory or human rights protection units;

• Urges the consideration of issues of sexual violence within peace processes – to provide access to justice and reparations but also to build the foundations for sustainable peace;

• Requests more systematic monitoring and reporting on conflict-related sexual violence and suggestions for improving this function;

• Requests an annual report on implementation of SCR 1820 – including information on parties to armed conflict credibly suspected of perpetrating patterns of rape;

• Identifies the link between the new UN Gender Entity coordination of UN efforts to deal with sexual violence and end impunity for it.

The addition of Resolutions 1888 and 1889 to the Security Council’s “women, peace and security” framework should be construed together with Resolutions 1325 and 1820 to advance that agenda, says Sam Cook, Director of PeaceWomen, a project of the Women’s International League for Peace and Freedom (AWID interview, 5 November 20009): “[W]e should not fall into the trap of isolating SCR 1820 and 1888 as separate agenda items. Of course many governments and UN entities are more comfortable in such a protection framework, but separating 1820 and 1888 from 1325 and now 1889 [which includes provision of global indicators to measure the progress in implementing SCR 1325] is dangerous in many respects. … Furthermore, … it is important that we not reinstitute the now unhelpful dichotomy that places women either as victims or as agents of change. Whether or not one of these roles is prioritized or highlighted is itself not the only point. Rather it is not helpful to see women as being ‘either/or’ and it is important to understand that powerful agents of change are at risk of sexual violence and those victimized by this violence do not lose their agency in the process. In addition – and most advocates inside and outside the system do seem to appreciate this and we look forward to the SRSG [Special Representative of the Secretary General, as called for by SCR 1888] taking this approach – efforts to address sexual violence will likely be most effective if they take a holistic approach and one that addresses issues of participation and empowerment and peacebuilding. Separating out the ‘sexual violence resolutions’ from the ‘other women, peace and security resolutions’ will only exacerbate this problem and does not accurately reflect that all four current women, peace and security resolutions contain language linking issues of participation, protection and conflict prevention.”

IV - The UN’s first special representative on sexual violence in conflict is Margot Wallstrom of Sweden, the former European Commissioner for Institutional Relations and Communication Strategy. Before officially taking on the role in April, she planned to visit the Democratic Republic of Congo (DRC), one of the most infamous sites of rape and other atrocities used as weapons of “ethnic cleansing” and warfare. She will report directly to the UN Security Council during her two-year term, which she views as “not only a mission to reduce violence against women but an opportunity to work towards a more humane world” (Reuters, 17 March 2010).

V - Meanwhile, an exhaustive and gruesomely descriptive Human Rights Watch report has alleged that the UN peacekeeping mission in the Democratic Republic of Congo is partnered with known human rights abusers, thereby supporting multitudinous rapes by Congolese army and rebel forces, the deliberately inflicted deaths of at least 1,400 civilians, and massive displacements (Associated Press (15 December 2009). “Continued killing and rape by all sides in eastern Congo shows that the UN Security Council needs a new approach to protect civilians,” said Anneke Van Woudenberg, a senior researcher with Human Rights Watch.

VI - The issue of sexual harassment at the United Nations continues to fester. Last July, following many complaints and an embarrassment of investigative journalism, The UN made some changes to its internal justice system of handling employee disputes and to staff training. Advocates for reform have expressed skepticism, in part because “complainants apparently still won’t have access to investigative reports to help with appeals”, argues Equality Now lawyer Yasmeen Hassan (cited by the Wall Street Journal). An evaluation completed in 2007 by Canadian Ethics Professor Michel Gorodo had found serious misconduct, little attention to consistent disciplinary action and even less to prevention in ”responding to this highly visible and urgent area of misconduct”. In addition to all the usual organizational muddle in this realm, alleged excuses of cultural confusion, and the complications of overlapping issues such as free speech, questions of diplomatic immunity also cloud the UN situation.

“Meanwhile, the prevalence of sexual harassment continues to present challenges for those who work in the United Nations system,” comments Masum Momaya (AWID, 7 August 2009). “It also sets a poor example for those who look to the United Nations to uphold human rights. Ironically, the United Nations Convention of the Elimination of All Forms of Discrimination Against Women, which most of UN member states have signed, includes strong language condemning sexual harassment and encouraging governments to take proactive measures to curb and punish it.”

VII - By the 30th anniversary of Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) in December 2009, seven countries (Iran, Nauru, Palau, Somalia, Sudan, Tonga and the United States) still declined to ratify, and implementation among the ratifiers had been uneven, partly because of assorted reservations to the convention by 22 of them. But “the trend is toward removal” of ratification reservations to CEDAW, according to Joanne Sandler, Deputy Executive Director of UNIFEM (November 2009). And important improvements have been based on CEDAW around the world, and some state failures have been brought before the monitoring committee with success. The Committee’s recommendations can be used to “push governments into action”, said Yasmeen Hassan, of Equality Now, in a pre-anniversary interview (Terraviva Europe, 14 December 2009).

VIII - This year’s focus of the UN Commission on the Status of Women (CSW) was the 15-year review of the unanimously adopted Beijing Declaration & Platform for Action, an agenda to advance equality and development for all women and to ensure the full implementation of their human rights. Several of its principles were reiterated in the Millennium Development Goals adopted at the UN summit in 2000. “All the commitments on women’s rights, women’s empowerment and poverty reduction are common to both mandates and reinforce each other,” said UNFPA Executive Director Thoraya Obaid (IPS, 28 February 2010). “So we should build on our successful experiences of working with countries and communities to make these issues relevant and make solutions and actual implementation locally owned and sustainable. … Gender equality is being increasingly recognized as integral to all development, humanitarian and emerging issues, from climate change to the financial crisis. … New alliances need to be built with a common understanding that part of the process of change is contesting existing practices and reaching for common understanding of the relevant human rights principles. This requires negotiations and discussions within communities, with women and men participating.” And that depends in part on well-coordinated facilitation and reliable support.

Preparing for the CSW session, Marianne Mollmann, of the Women’s Rights Division at Human Rights Watch, told IPS (24 February 2010) that unfortunately “there is no strong UN body charged with the implementation” of the Beijing Platform for Action; “it’s a structural issue”.

IX - Amnesty International (AI) believes that governments will not achieve any meaningful progress on the Millennium Development Goals unless they tackle structural human rights issues such as denial of sexual and reproductive rights, all forms of gender-based violence, and discrimination against women (www.amnesty.org/campaigns/stop-violence-against-women). AI urges all governments to reaffirm fully their commitment to respect women’s human rights as articulated in human rights treaties as well as in the Beijing Declaration and Platform for Action. Amnesty International calls on governments to exercise due diligence to prevent, investigate and punish acts of violence.

Central to this endeavor is ensuring that women subjected to violence can “access justice and an effective remedy” for the harm they have suffered. “In poor and rich countries alike, women who are raped or abused have little chance of seeing their attackers brought to justice,” says Widney Brown, Senior Director of International Law and Policy at Amnesty International. “It is shocking that in the 21st century, with so much legislation designed to ensure women’s equality, virtually every government fails to protect women or to ensure that their abusers are held to account for their crimes.”

To mark International Women’s Day (March 8) this year, during the UN CSW session, Amnesty International issued two reports: Breaking the Silence: Sexual Violence in Cambodia; and Case Closed: Rape and Human Rights in the Nordic Countries.

Meanwhile, as part of the global NGO campaign on the Gender Equality Architecture Reform (GEAR), Amnesty International also is calling on governments and the UN system to ensure that the new consolidated UN women’s entity is given the resources, personnel and authority it needs to “make a real difference to women’s lives around the world”, thereby contributing to human security and peace.


Break the silence.
When you witness violence against women and girls,
do not sit back. Act. Advocate.
Unite to change the practices and attitudes
that incite, perpetrate and condone this violence.

~ Ban Ki-moon


Powerful legal tools — like CEDAW; Security Council Resolutions 1325 and 1820,
which mandate criminal accountability for sexual violence in conflict and the essential role
that women must play in peace and security; and the statute of the International Criminal Court —
all contain clear guarantees of women’s rights to equality in positions of power and their right to justice,
both critical for enduring global peace & security. The tools are there and we must join with the Nobel women laureates

[who have formed the Nobel Women’s Initiative] and insist on their use.

~ Janet Benshoof, a human rights lawyer who has established landmark legal precedents on equality in the US and worldwide, founder and president of the Global Justice Center in New York, in On the Issues - “The Progressive Women’s Magazine”, Winter 2010


The suffering of women and the instability of nations go “hand in hand”, and the subjugation of women anywhere is “a threat to the national security of the United States and … a threat to the world,” Secretary of State Hillary Clinton said at end of the CSW session, 12 March 2010.


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Edward Mortimer, formerly Chief Speechwriter and Director of Communications to UN Secretary-General Kofi Annan, is the Chair of the Sri Lanka Campaign for Peace and Justice (www.srilankacampaign.org) and Senior Vice-President of the Salzburg Global Seminar (www.salzburgglobal.org). His recent panel remarks at the 2nd Geneva Summit for Human Rights, Tolerance & Democracy (www.genevasummit.org) are printed with his permission.

Towards the 2011 Reform: Can the Human Rights Council Be Fixed?

Edward Mortimer

9 March 2010

It’s a great honour for me to be invited to address this conference. I spent most of my journalistic career as an editorial writer and columnist rather than in war zones; and all of my UN career in the relative safety of UN headquarters in New York. All my life, I have been able to say and write what I wanted without being threatened with imprisonment, torture or assassination. The only censorship I have had to face has been the self-censorship of over-cautious editors and bureaucrats, and I have never had to worry about any worse sanction than losing my job.

So it’s a humbling experience for me to listen, at meetings like this, to a succession of very brave women and men, who have run terrible risks, and in some cases paid a terrible price, for exercising basic rights that people like me take for granted. It reminds me how privileged I am, and how grateful I should be for it.

So why am I on this platform? I suppose it’s because I was a member of Kofi Annan’s team in 2005, when the idea of a UN Human Rights Council was first put forward in his report, In Larger Freedom, and in 2006, when the General Assembly established the Council and it held its first meetings. I certainly would not claim to be the creator of the Council but I was, to use a well-worn phrase, present at its creation. I certainly feel I have some stake in it, and therefore in this discussion.

It is, of course, rather sad that, when the Council has not yet been in existence for four years, we are asking whether it can be “fixed”. The Council was established, after all, precisely because many people, including Kofi Annan, had come to the conclusion that its predecessor, the Commission on Human Rights, could not be fixed, and that something new and better was needed.

It is also rather depressing, for me at least, to read that one of the ways in which some people would like to fix it is by introducing universal membership. This proposal reminds me of the precise circumstances in which, exactly five years ago, the decision to propose the creation of a Human Rights Council was taken.

There were actually very few completely new ideas in Kofi Annan’s In Larger Freedom report, which was based mainly on two previous reports produced by independent panels that he had set up – the development part on the report of Jeff Sachs’s Millennium Project, and the peace and security part on the report of the High-Level Panel established in 2003, in the wake of the Iraq war.

That second report included proposals for reforming the UN itself, many of which were very good and were adopted more or less unchanged. But we all agreed that the recommendation on the Commission on Human Rights was about the weakest in the whole report, as the panel were not able to agree on anything better than to suggest universal membership of the Commission.

None of us could see how this proposal would in any way make the Commission more effective. On the contrary, we thought it would aggravate all the Commission’s worst features, making it in effect a replica of the General Assembly which would debate everything in a highly politicized context, either forcing through one-sided resolutions on the basis of bloc voting, or adopting a consensus rule which would ensure that only vacuous and extremely general resolutions would be passed.

We all said, “surely we can do better than this!” I think we were right then, and, whatever the problems in the Council now, I cannot believe that universal membership would be the right solution to them. That is a counsel of despair, and one might even say that the result would be a “Council of Despair”, because its message to the victims of human rights violations around the world would be “Abandon hope, all ye who enter here”.

I can’t remember now who first came up with the idea of a Human Rights Council. I think it may have been Louise Arbour, the High Commissioner at the time. Certainly the idea of universal peer review came from her. But I do remember that Mark Malloch Brown – who had recently been brought in as the Secretary-General’s Chef de Cabinet, and was overseeing the process of producing his report – seized on the idea of a Council with great enthusiasm, because it helped us give an elegant thematic structure to the whole report – stressing that development, peace and security, and human rights were the three mutually reinforcing pillars of the whole UN system, none of which could be reliably secured if the other two were neglected; and therefore it made sense that each should have its own Council – the Security Council, ECOSOC, and the Human Rights Council.

Logically that implied that the Human Rights Council, like the other two, should be a “principal organ” of the UN, rather than a subsidiary organ of the General Assembly. But we knew that that would require an amendment of the Charter, with the whole process of a two-thirds majority in the GA and ratification by two thirds of the member states, including the five permanent members of the Security Council; and that therefore the member states might shy away from it, or they might agree on it but the amendment would never come into force. Which is why in the end we suggested that to start with it should be a subsidiary organ, but that in due course the member states might consider elevating it to the status of a principal organ. And I think that is why, or at least it’s one of the reasons why, the GA ended up writing the idea of a five-year review into the resolution that established the Council.

I see, however, that at the recent meeting of the “Reflection Group on the Strengthening of the Human Rights Council”, in Paris, the general view that emerged was that at this stage it is more important to consolidate the Council’s work in its present format; that a Charter amendment would still be very difficult to achieve – and debate about it might well poison the atmosphere of negotiations among member states; and that any effort to change the status of the Council should come only after “a better performance and clearer results” have been achieved. I can only agree with that conclusion, on all counts.

The question we have to ask ourselves is why the performance has not been better, and the results clearer, up to now.

I believe the Council has in fact been an improvement on the Commission in several respects; and it is certainly not true, as a former ambassador of Israel was quoted as saying at the time of the Goldstone report, that Kofi Annan regards its creation as the greatest mistake of his Secretary-Generalship. Mr. Annan has told me that he never said that, and has authorized me to deny it publicly.

Also, I’m not sure it’s true that we imagined a “de-politicized” body. I don’t think we were that naïve. Human rights is, and always will be, a highly political issue, and governments are bound to take their general political interests into account when they approach it. What I would argue is that the reverse should also be true: that governments should always take human rights into account when formulating their general policies. And indeed that is the real purpose of having an intergovernmental organ dealing with human rights at the heart of the UN system. So let’s not blame the Council for being “political”. Let’s concentrate on the political content of its deliberations and decisions.

What we did hope was that, in the words of the General Assembly resolution establishing it, the Council would be “guided by the principles of universality, impartiality, objectivity and non-selectivity”. And I fear it would be hard to argue that it has fully lived up to that in the first four years of its activity. Too many of its decisions have been flagrantly selective, and too many votes have been guided, not by impartial concern for the victims of human rights violations wherever they can be objectively established to have happened, but by solidarity with other governments subjected to criticism – solidarity, that is, not with the oppressed but with the oppressors.

A particularly flagrant example was last year’s special session on Sri Lanka, in which not only did the majority of Council members refuse to condemn the massive and indiscriminate killing of civilians that characterized the last phase of the war against the Tamil Tigers, but many of them even criticized the High Commissioner for a report in which she proposed an independent inquiry into war crimes committed by both sides. One can only ask why, if such an inquiry was justified in the case of Israel’s actions in Gaza a few months earlier – as I believe it was – the same principle was not applied to Sri Lanka.

I am not convinced that the answer lies in the structure or even the composition of the Council. It’s true that Kofi Annan originally suggested a smaller body, and one whose members would be elected by a two-thirds majority of the General Assembly, rather than a simple majority as was eventually decided. But whatever its size, the Council needs to be broadly representative of UN members. Otherwise there is no point in it.

The fact is that some of the most egregious violators have failed to win election in a secret ballot. No government’s human rights record is perfect – that is why we need the universal periodic review. But I think by most criteria one could describe the majority of Council members as democracies. And they can sometimes be shamed by strong leadership into behaving better. That happened at the end of 2006 when Kofi Annan publicly warned them not to ignore the tragedy of Darfur, and it happened last spring when Justice Goldstone and President Uhomoibhi between them were able to change the terms of reference of the inquiry into violations in Gaza.

The problem, as I see it, is that countries’ behaviour in the Council, and in the UN generally, often fails to reflect the democratic values that they uphold in domestic affairs. This is because, in the absence of strong public debate at home about the merits of the issues considered at the UN, governments and their representatives are more sensitive to pressure from each other than to pressure from public opinion. Thus, too often, human rights issues are framed as a contest between North and South, in which “southern” governments can present themselves as being on the side of the oppressed, even when in practice they are themselves the main oppressors. And once the contest is framed like that, the North cannot win – (a) because it is numerically in the minority and (b) because, of course, “northern” governments themselves are far from having a consistent record on human rights, let alone a blameless one.

So the task of all of us who care about human rights is to frame the debate differently, and above all to take the case to public opinion within the many democracies of the developing world. The governments of, for example, India, South Africa, or practically any Latin American country should be held to account by their own people if they condone gross human rights violations in other developing countries, because the people should know that the impartial and universal defence of human rights is their own best safeguard against ever suffering similar abuses themselves.

When we see positive change in governments’ behaviour at the UN, it generally reflects change within the societies that they represent. And therefore I believe that the struggle for improvement in the Human Rights Council is one that needs to be pursued not only through conventional intergovernmental diplomacy but also through political work at the level of civil society – through what people like us say and do, not only at meetings in Geneva, but through constant and consistent advocacy within our own societies and in our interaction with each other’s societies. We must take the debate to the people.


[SIDEBAR] On 23 March, in a stern Joint Statement  to the 13th session of the UN Human Rights Council, International Service for Human Rights, Amnesty International, Human Rights Watch, International Federation for Human Rights, Asian Forum for Human Rights and Development, Canadian HIV/AIDS Legal Network, Cairo Institute of Human Rights Studies, and Al Haq Law in the Service of Man expressed “alarm at the tone of negotiations on the resolution on protection of human rights defenders taking place…, with some governments showing themselves to be more concerned with regulating NGOs than protecting human rights defenders. The objective of the resolution is to address the protection needs of human rights defenders. States should act vigorously to protect all human rights defenders from threats, violence, harassment and abuse as is their duty under international human rights law. Instead, many States seem intent on using the resolution to selectively quote from, rewrite, or restrict the clear provisions of the Declaration on human rights defenders, which was adopted by consensus after being carefully negotiated over a 13-year period.” The statement discusses several proposals that disregard, digress from, or deliberately undermine the Declaration, and concludes: “Every single issue currently in dispute is already addressed by the Declaration. Attempts to co-opt the resolution to rewrite the Declaration jeopardize the resolution itself.  If a strong resolution protecting human rights defenders cannot be adopted by consensus, it will be an embarrassing failure for the Council, and a clear indication to the world beyond these walls of how this Council views civil society.”


AI-Spain balloon-gr.jpg

Celebration of 60th anniversary of the Universal Declaration of Human Rights, Madrid
© Amnesty International-Spain


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This evaluation of UN Security Council Resolution 1540, by Brian Finlay, Senior Associate at the Henry L. Stimson Center and Director of the Managing Across Boundaries Program, appeared in the winter 2009 edition of the Stanley Foundation Courier (www.stanleyfoundation.org) and is reprinted with the Foundation’s permission.

Brian Finlay’s executive summary (with Elizabeth Turpen) of the Next 100 Project, Leveraging National Security Assistance to Meet Developing World Needs, appeared in Minerva #34 (May 2009).


Nuclear Security: Cooperating to Prevent Catastrophe

Brian Finlay

The US Central Intelligence Agency began receiving fragmentary information regarding Osama bin Laden’s ongoing efforts to obtain a nuclear weapon in 1998. In the same year he was complicit in the bombings of two US embassies in Africa, bin Laden sent emissaries across the Afghanistan border to Pakistan to establish contact with rogue nuclear scientist A.Q. Khan. For more than a decade, Khan’s black market in nuclear technologies spanned the globe, providing one-stop shopping to untold numbers of customers seeking to develop a nuclear weapons capability. By 2003 the international community would learn that in addition to nebulous connections to Al Qaeda, Khan’s network had supplied critical nuclear technologies to an array of state clients from North Korea to Iran, and to Libya.

Beyond the immediate threat to international security, the Khan affair revealed a major gap in the ability of global mechanisms to address the role that individuals motivated by ideology or greed can play in undermining global nonproliferation. The case stands as a warning to the world that the Nuclear Non-Proliferation Treaty remains a critical but ultimately insufficient tool to prevent committed proliferators from capitalizing upon globalization and rapidly advancing technological markets.

In a direct response to these events, in April 2004 the UN Security Council unanimously passed Resolution 1540, mandating that all member states implement a rigorous set of controls to prevent the proliferation of nuclear, biological, and chemical weapons — including securing potentially dangerous materials, strengthening border security, and developing national export and trans-shipment controls over “dual use” items. The resolution also encourages states with the capacity to provide international assistance to do so and, in turn, invites states-in-need to request the assistance they require to meet the demands of 1540.

A Lack of Urgency

The response by governments to 1540 has unquestionably helped to strengthen global nonproliferation standards. Yet despite these efforts, the urgency of implementing 1540 in capitals around the world has not been commensurate with the threat. Critics point to a lack of institutional resources for the 1540 Committee, burdensome restrictions on the committee’s group of experts, and flagging interest among most UN member states. Beyond statements of political support, little evidence of widespread implementation of the 1540 mandate is evident — particularly in key regions of the Global South — a growing locus of proliferation concern.

While 1540 implementation has been far from robust, the potential for proliferation continues to grow. Even amidst the global economic slowdown, the overall number and geographic distribution of dual-use technology manufacturers continue to rise. And in a recent interview with Al Jazeera, the leader of Al Qaeda in Afghanistan, Mustafa Abu al-Yazid, made it clear that the terrorist organization continues its relentless pursuit of a nuclear capability. Referring to Al Qaeda’s Taliban allies in Pakistan, he said, “God willing, the nuclear weapons will not winter into the hands of the Americans and the mujahedin would take them and use them against the Americans.”

1540 Complements Development

At its root, the sluggish implementation of Resolution 1540 has become a question of resources and priorities. While no responsible government can reasonably disagree that keeping weapons of mass destruction out of the hands of terrorists is an important goal, the vast majority of UN members are plagued with an array of threats to security and well-being of their people that seem to have little to do with the proliferation of advanced weapons and technologies. Implementation of 1540 thus ranks low on their long list of government priorities.

In Western capitals panicked by the growing nexus between technology proliferation and the rise of catastrophic terrorism, it is easy to lose sight of this realization: in the Global South, where more than a billion people live on less than $1 a day, one illness, one unlucky encounter with a drug or small arms trafficker, one hurricane, or one month of poor rainfall can mean death. It is unreasonable and even immoral to expect their governments to divert scarce resources from public health, education, or infrastructure development to meet the seemingly distant threat of WMD proliferation.

But when viewed expansively, UNSCR 1540 can be a complementary rather than competing priority for developing world governments. For instance, the technical assistance needed to detect and interdict weapons of mass destruction is equally critical to natural disaster response. The ability to prosecute potential weapons smugglers requires a well-trained police force and functioning judiciary — traits equally critical to the rule of law. The prevention of drug, human, and small arms trafficking relies upon many of the same resources and capacities necessary to detect and prevent proliferation. Assistance to help identify and prevent biological weapons proliferation could help address the endemic lack of public health resources, disease surveillance, and emergency medical responses across the Global South. And “safe ports” standards that challenge governments’ ability to remain competitive in the global supply chain can be achieved, in part, with nonproliferation security assistance.

Coordinating Efforts

Moving forward, governments intent on 1540 implementation have two central challenges. First, in order to demonstrate the benefits of full implementation, they must help draw the link between 1540 assistance for proliferation and the security and economic development needs of the Global South. Secondly, donor governments must better leverage security and development assistance. Both communities have much to learn from, and achieve through, better coordination.

The United States should lead by example and develop an interagency committee of donor agencies — including State/USAID, the departments of Defense and Energy, the Centers for Disease Control and Prevention, the National Institutes of Health, the Millennium Challenge Corporation, and others — to share information in key target regions, leverage one another’s activities, and ultimately promote a more robustly funded set of development activities while simultaneously building sustainable nonproliferation programs.

Better coordination between these communities has been a distant goal for policymakers for decades. Implementation of UNSCR 1540 provides a pragmatic opportunity to turn that rhetoric into reality in a pilot effort that addresses the greatest threat to global security.


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Establishing global fissile
material security as a top-level
international objective will
require international consensus
on new policy initiatives.

In this Stanley Foundation Policy Brief, “noted specialist and former senior Energy Department official Kenneth Luongo explains the complicated context of existing international commitments, sovereignty concerns, current initiatives, and major trends by region” in the vital effort “not only to thwart potential terrorism but to meet the Obama administration’s goal of securing all vulnerable nuclear materials within four years and to create the conditions necessary for eventual nuclear disarmament. He highlights the need for a greater global consensus if there is to be any hope of meeting—or approaching—the president’s goal [and] offers a specific policy agenda and road map to meet this critical global security objective.”

Kenneth N. Luongo is president and founder of the Partnership for Global Security. From 1997-2004 he was also a Senior Visiting Fellow and Visiting Research Collaborator with Princeton University’s Program on Science and Global Security. Earlier, he was Senior Advisor to the Secretary of Energy for Nonproliferation Policy and Director of the Office of Arms Control and Nonproliferation at the US Department of Energy (DoE). In addition, he was Director of the Department of Energy’s Russia and Newly Independent States Nuclear Material Security Task Force and Director of DoE’s North Korea Task Force.

The views expressed in this brief are those of the author and not necessarily those of the Stanley Foundation.

Reprinted courtesy of the Iowa-based Stanley Foundation, “a nonpartisan, private operating foundation that seeks a secure peace with freedom and justice, built on world citizenship and effective global governance”. Stanley Foundation reports are available at <http://reports.stanleyfoundation.org>.


Securing Vulnerable Nuclear Materials: Meeting the Global Challenge

Kenneth N. Luongo

November 2009

In his April 5, 2009, speech in Prague, President Obama outlined his arms control and nuclear nonproliferation objectives. At the top of the list was his assessment that terrorists are “determined to buy, build, or steal” a nuclear weapon, and that to prevent this, the United States will lead an international effort to “secure all vulnerable nuclear materials around the world within four years”. As a step toward this goal, he pledged to convene a summit on nuclear security within a year to “secure loose nuclear materials ... and deter, detect, and disrupt attempts at nuclear terrorism”. At the UN General Assembly in September 2009, Obama announced that the summit will be held in early April 2010.

An international summit on this issue, featuring heads of state, is an unprecedented opportunity to drive the agenda that must not be missed. The lead-up to the summit should be used to generate new international commitments to secure fissile materials worldwide, culminating in specific goals and actions approved at the summit. A mechanism should be created for regular reporting post-summit to ensure implementation of the commitments and to discuss additional steps.

The global community, with US leadership, has been seriously addressing the chal- lenges of securing vulnerable fissile materials since the fall of the Soviet Union. Nevertheless, seventeen years later, significant challenges not only persist but also continue to spread. Despite the fact that not all nuclear security objectives have been accomplished in Russia and the former Soviet states, the danger is no longer confined to that region. The challenges are now more geographically dispersed, and international cooperation on this agenda needs to significantly improve if there is to be any hope of meeting — or even approaching — Obama’s four-year goal. In particular, there needs to be a greater global consensus on the urgency of this agenda, more and continued financing for it by the world’s wealthiest nations, greater willingness to cooperate on the part of developed and developing nations, and a multilateral implementation plan.

Building on a Successful Foundation

The stockpiles of fissile materials in nations that have them are sovereign possessions and, therefore, each of these nations has the obligation to protect those materials to the highest level. However, if a nation is having difficulty adequately protecting its nuclear materials, it has a responsibility to seek and accept international assistance. The problem is that there is no set of requirements to which every nation must adhere, and this makes judging the consistency and adequacy of some nations’ nuclear security difficult. In addition, because of the sensitivity of fissile materials, key countries often resist cooperating with foreign nations and organizations on nuclear security issues.

However, over the years several programs have been developed to assist countries with the protection of their nuclear materials. The IAEA is obviously one extremely important resource. Its assistance is not limited to countries that are signatories of the Nuclear Nonproliferation Treaty (NPT). Any state that is an IAEA member can request assistance.

Nonnuclear weapon states that are a party to the NPT are required to allow IAEA inspections of their civilian facilities and fissile materials stockpiles. But the way in which their protections are implemented are at the discretion of the individual governments, despite specific guidance from the IAEA. In addition, nations with fissile materials and nuclear weapons that have not signed the NPT, like India, Pakistan, and Israel, are not required to allow any IAEA inspections unless they have declared their facilities eligible. Moreover, nuclear weapon states that have signed the treaty, like the United States and Russia, are not required to allow any international inspections, though the United States has on occasion provided the IAEA access to certain facilities as a confidence-building measure.

In addition, the 1980 Convention on the Physical Protection of Nuclear Material, a legally binding agreement to protect civilian nuclear materials, was amended in 2005, requiring states to protect their civilian nuclear facilities and materials and expanding measures to prevent and respond to nuclear smuggling. However, the amendment can only enter into force when two-thirds of the state parties have ratified it. To date, only 31 of 142 countries have done so.

Supplementing these efforts, the United States created the Cooperative Threat Reduction (CTR) program in 1992 specifically to work with Russia and other former Soviet states. While initially focused on activities conducted by the US Department of Defense (DoD), other essential initiatives are run by the Energy and State Departments and are included in this threat reduction category. CTR funding since 1992 has totaled over $10 billion and it has been a critical defense against nuclear weapons proliferation by reducing many of the dangers posed by the massive Soviet Cold War arsenal. Today, the budget for international nuclear security activities is over $1 billion per year and seems likely to continue expanding through the next four years.

The multilateral corollary to the CTR program is the G-8 Global Partnership Against the Spread of Weapons and Materials of Mass Destruction. This program was launched in 2002 and its contributors go well beyond the G-8 nations. A goal of this initiative is to generate an additional $1 billion per year for international WMD security activities beyond what the United States is funding. A majority of the non-US funding is devoted to nuclear safety, the environmentally sound dismantlement of excess Russian nuclear submarines, and the destruction of Russia’s chemical weapons stockpile in accordance with the Chemical Weapons Convention (CWC) — not fissile material security.

In October 2006, Russia and the United States created the Global Initiative to Combat Nuclear Terrorism. The Global Initiative is a nonbinding forum for sharing nonproliferation expertise and information and for preventing nuclear terrorism. In three years, this initiative has grown from 13 to 76 member nations. There are also three official observers, the IAEA, European Union, and INTERPOL. In 2009, its members agreed to strengthen the group by promoting greater civil society and private sector involvement.

A more universal approach to WMD security, including fissile materials, was approved in 2004 in United Nations Security Council Resolution (UNSCR) 1540. This resolution was primarily aimed at preventing WMD terrorism by nonstate actors; for the first time, UN member states were bound to take and enforce measures against WMD proliferation. It also required nations to submit reports on their efforts. By mid-2009, 148 states had submitted their reports and over 40 nations had not.

These programs overall have achieved impressive results and have changed the methods by which nuclear security is approached. The traditional focus on treaties and international agreements has been supplemented with ad hoc and flexible bilateral and multilateral mechanisms. As Russia ceases to be the primary focus of securing nuclear materials, both for political reasons and because key objectives are being accomplished, the challenge of preserving and adapting this model to other global needs has arisen. As a consequence, Russia should become a primary partner in the transformation of this effort.

Political and security concerns that delay project implementation have been a prominent obstacle in the cooperation with Russia. Of course, these programs are dealing with extremely sensitive materials, facilities, and personnel. Governments are naturally going to be cautious and security forces are going to have a prominent role in the process. But, the security challenges posed by vulnerable nuclear materials transcend domestic concerns and national borders. If fissile material were to leak from a nation or make its way into the hands of terrorists, that would be an international crisis, not a domestic concern. Therefore, the domestic political requirements need to be balanced against the need for international stability.

The CTR programs have generated a wealth of information and contacts over almost two decades that should not be lost. Many of the lessons learned are applicable to the range of proliferation threats that have emerged around the world. Still, it is important to recognize that each country possessing nuclear materials is different and that tailored approaches will be required for each country’s circumstances. With vision and persistence, creative and unique nonproliferation cooperation with other countries can be developed.

Building a New Global Framework

The 2010 nuclear summit should be used to galvanize international support and financing for an expansion of the existing fissile material security mechanisms and for the creation of new ones. The lead-up to the summit will be critical in bringing together the strands of policy that can be durable and effective in achieving the president’s goal. Galvanizing the international community to face a transnational danger is a unique challenge, in part because of the differing perspectives of countries on the problem and because of domestic political and economic interests. The goals of the summit are already being influenced by the domestic and political agendas of key countries. However, on the issue of nuclear security and nuclear terrorism, there needs to be an international consensus on the danger, despite differing opinions on the solutions.

Outside the United States, and even inside, it has been very difficult to establish the legitimacy of nuclear security activities that are not based on international treaties. But, given the sensitivities surrounding the issue of fissile material possession, it is unlikely that any comprehensive new international agreement mandating specific security measures will be reached in the near future. However, the choice is not between a binding agreement and ad hoc activities. The requirement is for a fusion of the two resulting in the creation of a new framework agreement. As Mohamed ElBaradei, the retiring director general of the IAEA, bluntly stated: “Either we begin finding creative, outside-the-box solutions or the international nuclear safeguards regime will become obsolete.”

Over the past fifteen years, rapid economic globalization has eroded the pillars upon which the nonproliferation regime was built. Many of the new dimensions of the proliferation threat are being propelled by economic integration, energy demand, and the spread of technology. In particular, globalization has fast-forwarded technological advancement around the globe; increased economic interdependence; intensified the competition for energy resources; undercut the ability of big powers to dictate their desires to others; increased incentives for more countries to seek the prestige and benefits of high technologies — including in the nuclear power area; decreased the tolerance for international inequality; eroded the importance of national boundaries; and, fed the lethality and reach of the nonstate threat. The current nonproliferation regime did not anticipate these changes and a next-generation nonproliferation regime is required to better reflect this evolution and strengthen the global capacity to address these new dimensions of the proliferation threat.

The NPT has never been a perfect barrier against nuclear leakage and weaponization. There has been success in preventing and rolling back nuclear weapons efforts. But, undeclared nuclear weapons states like India, Pakistan, and Israel have never been members, North Korea violated and withdrew from the treaty, and Iran has repeatedly violated its treaty obligations. In each of these cases the nuclear programs in these countries have only grown stronger.

The 21st century is imposing new pressures on the nonproliferation regime from several directions. The NPT was never designed to deal with the rising danger of nuclear terrorism and Al Qaeda has stated that obtaining nuclear weapons is a priority goal. Terrorist organizations have proven that they can operate globally, plan quietly, and inflict devastating damage.

In addition, the growing consumption of fossil fuels and the resulting need to reduce global warming is leading developing nations to diversify their energy profile by employing more nuclear power. With this nuclear energy expansion could come the broader use and availability of fissile material. Therefore, energy consumption and demand patterns, not usually factored into proliferation analyses, need to become a more prominent element in these assessments.

The largest growth in nuclear power capacity is expected to come from China, Russia, and India. Countries in the Middle East have likewise signaled a renewed interest in nuclear energy. At present, there are 436 nuclear power reactors in operation around the world and over 50 more under construction. It has been estimated that up to 40 countries possess the technical skills — and some, the nuclear material — required to produce a nuclear bomb. The latest world energy predictions show a 44 percent increase in energy consumption by 2030 if current policies hold, with the majority of the growth expected to come from developing countries. To accommodate this demand, the world’s nuclear-powered generating capacity is expected to increase significantly. If nuclear power spreads at the rate predicted, and there is no ban on the uranium enrichment and reprocessing technologies which can produce HEU and plutonium, global proliferation threats could increase significantly.

In an attempt to gain control of the potential explosion of the most dangerous nuclear technologies, various initiatives have been proposed to restrict their proliferation. The United States has strongly advocated the control of enrichment and reprocessing technologies. The G-8 nations also have proposed a program whereby countries would buy fuel enrichment and reprocessing services from a system of international centers. Similar proposals have been put forth by the IAEA’s ElBaradei and the Nuclear Threat Initiative. However, such ideas face challenges from developing nations. It is not certain that these countries can be convinced to abandon enrichment and reprocessing; many of these countries make the case that under the NPT they are entitled to the technologies.

It is clear that the struggle to contain the technologies that can produce fissile materials and the security of today’s stockpiles cannot be met with any one tool. The treaty regime is limited, the cooperative nuclear security agenda lacks full international legitimacy, and new initiatives, like the fuel bank, have problems. The key to success is to integrate all these valuable nonproliferation components in a way that materially and operationally expands the menu of prevention, management, and response options.

Addressing Global Challenges

In order to facilitate the development of a new global framework for nuclear mate- rial security, it is necessary to refocus from the big picture to the real challenges and to look at the specific countries and regions where such concerns exist. Certainly as it relates to radiological material security and elimination, virtually every country is a target — especially the medical facilities utilizing radioactive medicines. Some nations, however, stand out in terms of concern.

The denuclearization of North Korea is a major international objective that, if it occurs, would require significant multinational involvement. The cost of dismantling the existing nuclear infrastructure in North Korea is estimated to be about $700 million. This would likely be paid by the United States, and the Obama administration has already sought and received some funding for this project. However, if North Korea cannot be enticed to denuclearize and continues to produce fissile materials, it will raise concerns about the size of that stockpile and whether any of that material is being spirited out of the country to aid those who could do harm to its enemies. In addition, a very sensitive but vital issue is ensuring adequate nuclear security in the event of political transition in that country if it is not denuclearized first. These are issues where a regional approach might be useful, particularly if China and Russia were to begin a dialogue with North Korea on the nuclear security progress they have made as a result of cooperation with the United States and other nations.

South Asia is also a growing nuclear hot spot. Both India and Pakistan continue to produce fissile materials for weapons and to increase their nuclear weapons stockpiles.

The US-India civil nuclear cooperation agreement did not address the security of India’s nuclear facilities beyond the IAEA safeguards on its declared civilian nuclear facilities. The Indian government has been difficult to engage on the issue of fissile material security. However, as a non-NPT state that has been given an exception from standard nuclear cooperation rules, India should be more willing to engage in a dialogue about how it can assure the highest safety and security for its nuclear materials and weapons.

Pakistan has been called the most dangerous nuclear state in the world. That is likely an exaggeration and President Obama stated in April that he was “confident” that Pakistan’s nuclear arsenal was being adequately secured by its army. But the terrorist activity in that country, especially attacks on military personnel and the Rawalpindi headquarters, and in Afghanistan, provides good reason for continuing concern. To its credit, Pakistan has taken important steps over the last decade to improve its nuclear security and command and control processes. Pakistan has also been cooperating with the United States on improving its nuclear and border security since 2001. The United States has provided over $100 million for these initiatives. While this work was begun under Presidents Bush and Musharraf, it remains a high priority under the Obama administration.

The US dialogue with Pakistan is facing challenges, which are particularly acute when high-profile charges of nuclear insecurity in Pakistan arise in the Western press. This raises questions of trust between the two and Pakistan is especially sensitive to any suggestion that the United States might seek to remove its nuclear weapons in a crisis. Rather than focus on removal, there should be a dialogue with the Pakistani military and civilian leaders on how United States and NATO Special Forces in Afghanistan could assist with nuclear asset security in an emergency. One additional way to regain this trust is to widen the nuclear dialogue beyond the security issue and discuss the possible resumption of civil nuclear discussions with Pakistan. This could eventually establish the political and technical basis for a criteria-based civil nuclear cooperation agreement that could better integrate Pakistan into the nonproliferation regime.

The Middle East is another volatile region where the interest in nuclear technology is rising and where fissile material security could become a concern. Sixteen nations have already expressed interest in some form of nuclear power and the nuclear fuel cycle. The major danger at present is the growth of the Iranian nuclear infrastructure, which now includes a light water reactor and uranium enrichment capability. The expansion of the Iranian nuclear infrastructure is also a reason for the increased regional interest in nuclear power. However, nuclear growth on a large scale in that region could be dangerous and could far exceed the ability of the IAEA to monitor it effectively.

Finally, the developed world is not immune to nuclear security challenges. For example, the overwhelming majority of fissile materials reside in the United States and Russia and a significant portion of the remaining materials are in developed countries such as France, Britain, and Japan. By law, the United States must periodically visit foreign nuclear sites to verify the protection of US-origin nuclear materials, and it does engage in nuclear materials discussions with other advanced nations. Nonetheless, the United States has its own problems at home. For example, the security at some research reactors using HEU in the United States has been criticized. In addition, Canada, Belgium, and the Netherlands are major medical isotope producers and use tens of kilograms of HEU each year. Stopping the use of HEU for this purpose and in research reactors is a major US policy objective, but this goal faces significant objections from some countries. There is terrorist activity in all developed nuclear states and these terrorists need to be denied access to dangerous nuclear materials. Overall, developed nations do invest significantly in their own nuclear security and have strengthened their own nuclear security regulations and procedures since 9/11. But, nuclear security vulnerabilities in the developed world still exist and need to be taken seriously.

Building Consensus for New Policies

There is no international framework agreement on fissile material security and, as a result, no organizing force to drive the agenda. Establishing global fissile material security as a top-level international objective will require international consensus on new policy initiatives. Some well established ideas like the Fissile Material Cutoff Treaty are already under discussion at the UN Conference on Disarmament, but others will need to be approved and implemented in a less formal fashion than an international treaty. How to establish the legitimacy of these new initiatives will be a critical challenge.

Creating a framework agreement that identifies the threats to mankind from vulnerable fissile materials, especially those posed by terrorists — and actions to mitigate them — is one important objective that merits consideration. A framework agreement would allow the subject to be acknowledged as a global priority at a very high political level and enable specific steps to be taken to ensure that it is achieved as an international imperative. It will also be essential that any new framework look beyond the obligations and capacities of government and enlist civil society and the private sector as partners in this process.

President Obama, in his chairing of the UN Security Council Summit on Nuclear Nonproliferation and Nuclear Disarmament in September, pointed to one path for establishing this framework and its legitimacy. There he achieved unanimous approval from the Security Council for Resolution 1887. It calls upon states to take actions that will support the effectiveness of the NPT. However, the goal of securing all vulnerable nuclear materials in four years is only mentioned in a paragraph near the end of the document. The resolution does not include any specific steps to be taken. To address this one option is to create a follow-on resolution that provides a framework for consensus on the goal of securing all fissile material worldwide and that outlines specific new steps that states could agree to undertake.

Alternatively, there is the example of the United Nations Framework Convention on Climate Change, which entered into force in 1992. This convention established protection of the climate system as a long-term objective. Subsequent actions guided by the convention have been aimed at mitigating the impact of climate change on the global environment. This could be a model for a fissile material security framework agreement. It would allow for agreement on the threats, goals, and challenges and then require periodic international meetings on specific implementation steps. These meetings could focus on review of implementation progress, discussion of the evolving threat, and policy modifications and additions. Such a continuous dialogue would generate pressure and incentive for countries to take action and demonstrate their commitment.

A New Policy Agenda

In either of these models or any other formulation, it will be important to frame the mission in twenty-first century terms and to ensure that the new policy actions are relevant to the evolving threat. It will also be important to move quickly to meet the four-year goal. Achieving agreement on these actions is likely to be fraught with controversy, but each should be evaluated by criteria that judge its contribution to global security. Experts around the globe have put forth many proposals to improve the security of global fissile material. Below is a menu of policy initiatives that are ripe for implementation and could be included in a new framework agreement.

• Create a Global Nuclear Material Security Road Map. This road map should be based on measurable benchmarks of vulnerability and proven security upgrades. It does not necessarily have to be a public document, but it should be a consensus document that identifies the priority locations, ranked highest to lowest, and provides the financial and technical resources to correct problems as quickly as possible. The road map should be supplemented with a plan for international scientific cooperation to prevent nuclear theft and terrorism.

• Accelerate Efforts to Secure and Eliminate Global HEU and Plutonium Stockpiles. There are several essential policy objectives that should be pursued: 1) minimizing the number of locations at which fissile materials are stored through elimination and consolidations (including down blending the maximum amount of excess military and civilian HEU); 2) improving security at all locations; 3) reducing the size of global fissile material inventories; and 4) extending international monitoring over all remaining excess military and civilian stockpiles.

• Minimize and Then Eliminate the Use of HEU. There is significant opposition from some nations to phasing out the use of HEU. For some, it is the need to maintain medical isotope production, for others the need to perform experiments, and for others the use of the fuel in naval propulsion. Nonetheless, HEU is the fissile material most vulnerable to exploitation by terrorists and, in particular, its use in civil applications heightens this danger. UNSCR 1887 calls upon states to “minimize to the greatest extent that is technically and economically possible” the use of HEU. That leaves a wide margin for its continued use. Technological advances are producing fuels that can replace HEU even in the most difficult cases and, there- fore, international agreement should be reached on a timetable for a phase-out and ultimate ban on the civil use of HEU. Further discussions should then be held on its phase-out in military and naval applications on a global basis.

• Secure All Radiological Sources in Hospitals. Radiological sources are in use in every major metropolitan hospital in the world and they pose a danger if they fall into the wrong hands. The NNSA has completed a pilot project with the Hospital of the University of Pennsylvania whereby all of its radiological sources were made more secure and cooperation with the local authorities was initiated. The administration and the international community should build on this important success and commit to securing the radiological materials in each of the approximately 500 major metropolitan hospital buildings in the US and all those abroad.

• Pursue Sufficient Nuclear Security Funding. There are several funding elements to be considered. The first is funding for the IAEA. The Obama administration has promised to double the US contribution to the IAEA over its four-year term. Yet this increase is not specifically designated for improving nuclear security. The funds can also be used to promote the peaceful uses of nuclear energy and administrative costs. More funding is needed specifically for nuclear facility safeguards. There already is insufficient funding to meet all the requests of IAEA member states for safeguards assistance. As nuclear power expands, more requirements will be placed on the IAEA to provide safeguards assistance and inspections. The US NNSA contributes about $50 million annually to the IAEA for nuclear security training and support, but this amount should be increased and be matched by other wealthy nations.

The United States should also increase funding for the NNSA’s Global Threat Reduction Initiative and International Nuclear Materials Protection and Cooperation programs which implement the bulk of the United States’ international fissile material security efforts. Over the next four years, the Obama administration should ensure that the international community’s collective contribution equals the yearly US expenditure for international nuclear material security.

Additionally, consideration should be given to creating a Nonproliferation Enterprise Fund. This fund would allow government programs to partner more effectively with the nongovernmental and university communities to assist them with nuclear and nonproliferation analysis, including assessing the implementation of any nuclear summit commitments. A part of this fund also could be dedicated to the development of “the next generation of nonproliferation experts” who would be required to perform some government service in return for educational and training support.

• Develop Private-Public Partnerships for Nonproliferation Funding. There is a need to look beyond purely governmental structures and address opportunities for partnership among government, civil society, and the private sector to come together to create innovative nuclear nonproliferation solutions. One proposal is for the nuclear industry to contribute to a nonproliferation fund that could increase funding for the IAEA’s activities or could be used for other nonproliferation purposes. One option for garnering contributions is a requirement for the nuclear industry to contribute a portion of one percent of every dollar in direct government subsidy for new nuclear power plants to the nonproliferation fund. Alternatively, if a nation provides loan guarantees for new nuclear plants, the industry would pay a small percentage of the underwriting costs of the guarantees to the nonproliferation fund. Another proposal is to require utilities to contribute a small portion of a percentage of the price of each nuclear-generated gigawatt hour to the nonprolif- eration fund. These options are estimated to generate from $80 million to $300 million per year on a global basis.

The nuclear power industry should not view these ideas as onerous. They are similar to the responsibilities that government has levied on the nuclear industry to deal with the issue of waste management. In this case, it would link the nuclear power industry to the security dialogue, recognize explicitly the security implications of the expansion of nuclear power, offer a reputational benefit for the nuclear power industry, and increase the pool of funds available for addressing nuclear security challenges.

• Extend and Expand the G-8 Global Partnership for Another Ten Years. The G-8 Global Partnership Against the Spread of Weapons and Materials of Mass Destruction has been a successful effort to secure WMD primarily in Russia. The multilateral character of this initiative must be preserved but its focus expanded globally, beyond Russia. The Global Partnership, either in its existing configuration or as an expanded ad hoc multilateral initiative, should continue beyond its 2012 expiration. Ideally, this would be done at the 2010 G-8 meeting in Canada. The expanded focus of the Global Partnership should be globally on nuclear and other WMD security issues and assisting developing nations to meet their UNSCR 1540 and 1887 obligations. The Global Partnership should also continue to provide financing on the order of $20 billion over ten years.

• Create a Multilateral WMD Emergency Rapid Reaction Force. The Proliferation Security Initiative has proven the value of conducting multilateral training and actual interdiction of WMD components at sea. But the concept has been limited in scope and practice to addressing dangerous WMD materials in transit. This concept of an ad hoc multinational group should be expanded resulting in the creation of an international force that would allow for quick and coordinated multilateral action in the face of a nuclear emergency or disarmament opportunity. The existence of such a group would allow, in advance of a crisis, for the clear delineation of the roles and responsibilities among agencies and partner countries based on threat/opportunity scenarios. It also would identify dedicated funding for operational, transport, integrated training, and related issues. It would also allow for all the necessary legal authorities to be put in place for the rapid extraction and return of foreign nuclear assets or materials to the United States or other countries if necessary.

• Create Regional Nuclear Training Centers. The United States and Russia, in the course of their collaboration on nuclear security improvement, have created several regional nuclear training centers in Russia. These centers have become hubs of expertise and training for nuclear facilities in need of security improvements. This effort should be expanded with the establishment of regional training centers in other key areas around the globe. The new centers would cultivate a local security culture; improve efficiency by consolidating training courses rather than repeating training to multiple audiences; and provide ready access to best practices information for new partners. While the centers could be initiated with US funding, eventually they could be supplemented or fully supported by Global Partnership nations and the IAEA. Ultimately, these centers could expand their mission to include regional nuclear monitoring that could supplement IAEA activities.

• Establish Real-Time Monitoring of Nuclear Materials Security. The IAEA manages an Incident and Emergency Center to monitor nuclear reactor safety around the globe, but the reporting is not done in real-time. While this allows for information on nuclear dangers to be reported, it precludes a real-time rapid reaction to threats. This concept could be expanded to nuclear materials security. It could include satellite uplinks on all portal monitors and perimeter security equipment that would provide real-time reporting on its operational status and immediately log security alerts and breaches at all civilian facilities that are monitored by the IAEA. A monitoring center could be manned by rotating international experts. The goal would be constant real-time monitoring of all nuclear facilities under safeguards (IAEA or domestic) and rapid global alerting and response to security breaches.

This idea could also be expanded to nuclear weapon states that are not subject to IAEA monitoring. Because of the sensitive location of much of the security equipment in these states, the information could be downloaded to a permanent five weapon states monitoring center that could be manned jointly by specialists from all five nations. This could be supplemented with a multiparty nuclear security hotline that would allow for immediate communication surrounding suspicious incidents. Such a connection already exists between the United States and Russia to reduce the risk of a nuclear exchange stemming from accident, miscalculation, or surprise attack. These proposals are likely to meet stiff resistance from the nuclear bureaucracy in many states, but that should not be a deterrent to action in support of greater nuclear security.

In addition to these ideas, which need to be implemented on a multilateral basis, there are some important domestic actions that the Obama administration and the US Congress should take to move this agenda forward. These include:

• Provide all relevant programs with “notwithstanding authority” for 10 percent of their total yearly budgets for contingency purposes.

• Ensure that all relevant programs have the authority to receive contributions from foreign governments, the private sector, and nongovernmental organizations for specific nonproliferation objectives.

• Allow for accelerated transfer authority among agencies to meet unforeseen challenges quickly.

• Issue a presidential decision directive on Nuclear and Radiological Material and Facility Security Prioritization including policy objectives, funding needs, specific agency responsibilities, and success metrics. The directive should include:

Assigning specific tasks to specific agencies for emergency/contingency nonproliferation operations (for example, require DoD to provide and pay for airlift in a timely fashion and identify technical specialists for missions).

Legitimizing intangible benefits as metrics of the threat reduction mission (including relationships and partnerships).

• Amend the Foreign Assistance Act to permit funding for nonproliferation projects in sanctioned nations.

• Declare a policy to minimize plutonium reprocessing.

• Fund a National Academy of Sciences study on the conversion of naval propulsion from HEU to LEU.

Conclusion

Within six months of taking office, President Obama committed the United States to one of the most essential and ambitious policies for protecting the globe from nuclear terrorism and has taken steps to implement it. He has made a commitment to secure all vulnerable nuclear material in four years, scheduled a heads-of-state level nuclear security summit for April 2010, and worked with the UN Security Council to achieve approval of Resolution 1887. However, the administration’s actions to date have only been a necessary prelude to more aggressive and intensified international action. Now the hard work of hammering out new policies, generating sustainable funding streams, and implementing new security measures must begin. Securing all vulnerable nuclear material in four years is a necessary global security objective and the maximum effort must be made to achieve it, both in the United States and internationally.


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World Federalist Institute Fellow James Ranney, JD (Harvard), is a retired law professor who also has practiced law and served as Assistant District Attorney in Philadelphia and University Legal Counsel at the University of Montana. He founded Montana Lawyers for Peace, co-founded the Jeannette Rankin Peace Center, and more recently founded a nonprofit organization called “Global Constitution Forums”, which “essentially believes in the value of dialogue and education in solving global problems”.

Mr Ranney is looking forward to reading another WFI Fellow’s forthcoming book, Apocalypse Never: Forging the Path to a Nuclear Weapon-Free World, by Tad Daley (Rutgers University Press, Spring 2010).


BOOK REVIEW:

Confronting the Bomb: A Short History of the World Nuclear Disarmament Movement
by Lawrence S. Wittner

James T Ranney

March 2010

I have by now — as a law professor teaching a seminar on “Law and World Peace,” and as a peace activist joining various globalist organizations over the years (including, since 1983, the World Federalists, aka, Citizens for Global Solutions) — read over three thousand books on “the peace issue”. I believe that this is the single best book I have read.

There are several reasons. First, it has a truly magnificent history of the entire peace movement, drawing upon previously confidential government files and the researches of the past several decades to prove the importance of People Power. And there is an especially excellent history of the world federalist movement in its early phases.

Second, it reaches a “world federalist”-type conclusion, in its concluding chapter (“Reflections on the Past and the Future”), stating that the reason that citizen activism has not yet succeeded in abolishing nuclear weapons is due to “the pathology of the nation-state system”. He argues that the next step for peace activists is to adopt the long-term strategy of transforming the nation-state system into “an effective international-security system”, and that there is no inconsistency in simultaneously pursuing the short-term strategy of arms control, such work being complementary to work on the long-term goal.

Third, and perhaps most importantly, a careful reading of this single volume (it is a condensation of an equally excellent three-volume history) provides strategic insights into the nature of social change, what it will take to secure long-term world peace. For instance, if one considers the so-called “Freeze” movement, looked at in the abstract the concept is hardly promising. After all, it posits that our current posture is a horrible disaster, and therefore we should somehow “freeze” exactly where we are?! One could easily lampoon this movement (as I just did). But if one looks at actual results, one realizes that the concept is a brilliant strategy, resulting in not only a “freeze”, but also cutting down plans for the MX, and resulting in the first actual reductions in nuclear weapons in the INF Treaty (1987).

In sum, in my opinion, anyone serious about world federalism and the peace movement cannot afford to miss this book. I would also note that it would be ideal for adoption as a coursebook in any college courses on the peace issue.

Lawrence S. Wittner, Confronting the Bomb: A Short History of the World Nuclear Disarmament Movement (Stanford University Press, 2009)


What, then, is holding us back from nuclear abolition? Certainly it is not the public, which poll after poll shows in favor of building a nuclear-free world. Even many government leaders now agree that getting rid of nuclear weapons is desirable. The real obstacle is the long-term habit of drawing upon the most powerful weapons available to resolve conflicts among hostile nations. This habit, though, has proved a deeply counter-productive, irrational one …, for it places civilization on the brink of destruction. It is time to kick it — and create a nuclear-free world.

- Lawrence Wittner, Professor of History, SUNY/Albany, 27 June 2009


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Claude Buettner is President of the Minnesota Chapter of Citizens for Global Solutions. A graduate of the University of Minnesota, he is a technical sales professional experienced with a wide variety of technologies and markets and fluent in several languages. With a French mother and an American father, he spent five youthful years living in Damascus, Syria and Lima, Peru (because of his father’s work for the Federal Aviation Administration), launching a keen interest in travel and world politics. His review of Didier Jacobs’ Global Democracy - The Struggle for Political and Civil Rights in the 21st Century appeared in Minerva #32 (June 2008).

Philip C. Bobbitt is the Herbert Wechsler Professor of Federal Jurisprudence at Columbia Law School.

Confronting Future Terror

BOOK REVIEW:

Terror and Consent, The Wars for the Twenty-first Century
by Philip Bobbitt

Claude Buettner

8 March 2010

Philip Bobbitt’s thought-provoking book, Terror and Consent, The Wars for the Twenty-first Century (2008), is a difficult read. But its morbid subject challenges the reader to plod forward. The author, an accomplished historian, provides us with an exhaustive treatment of the unexpected pressures on the current system of sovereign nation states that has been the dominant form of political organization since the 1648 Peace of Westphalia.

Much of the book systematically examines and questions many commonly held beliefs on the nature of the new terrorism that is evolving in parallel with changes in the nation state. Among these is the dubious assumption that terror is only a means and not an end. Bobbitt contends that the strategic thinking of our political leaders and the general public has lagged behind the reality that strengthened international law ought to be a natural consequence of the current nation state’s inability to guarantee the security of its people. We are now on the cusp of a historic shift towards international law, not because that will magically seem self-evidently legitimate, but because the nation states’ current legitimacy will become more self-evidently degraded as countries evolve towards what Bobbitt refers to as “market states” (a term of his own devising).

Succinctly, Bobbitt defines a market state as one based on “the emerging constitutional order that promises to maximize the opportunity of its people, tending to privatize many state activities and making representative governments more responsible to consumers.” He devotes a whole chapter to describe this concept in detail. “The constitutional order of the State,” he argues, “is determined by the unique grounds on which the State claims legitimate power.” He then traces the historical evolution of princely states, which flourished in the sixteenth century, into nation states, which emerged in the second half of the nineteenth century bringing with them industrialized “total” war.

Bobbitt contends that the territorial nation state is giving way to the non-territorial market state, as legitimacy of the nation state is eroding because it cannot assure the security of its citizens. This weakness is tied to the nexus of global industry and communications coupled with the technology of weapons of mass destruction (WMD) escaping into the black market. (But Bobbitt never adequately explains how the emerging market state would be better suited to ensure safety from WMD.)

As evidence of the emerging market state, Bobbitt cites the trend of federal government departments and agencies to outsource the much of their work, becoming in effect contract management agencies. NASA and the Department of Energy, for example, spend up to 80% of their budgets on contractors, while the Department of Defense uses contractors as never before, even for the provision of helicopters and armored vehicles.

Additionally, Bobbitt cites an experiment suggested by New York Mayor Michael Bloomberg in “Opportunity NYC” (http://opportunitynyc.org/), based on a successful Mexican rural poverty elimination program. It advocates flat rate payments for people in return for specific behaviors such as graduating from high school, maintaining health insurance, obtaining health screenings, etc. “This sort of conditional cash transfer, in contrast to welfare rights,” says Bobbitt, “is characteristic of the market state.” (Think about this as you follow the unfolding of the current debate on health care reform.)

Opposed to market states of consent, however, we can also anticipate market states of terror that have a vested interest in creating fear and disruption so as to intimidate in order to retain and enhance their power.

Key issues set forth by Bobbitt:

• “We must reform our ideas about terrorism, war, and the war aim if we are to win the wars of the twenty-first century in order to preserve states of consent and prevent the triumph of states of terror.”

• “The changes in warfare and terrorism are both a consequence and a driver of the change in the constitutional order.”

• Al Qaeda is only a herald of the larger phenomenon of twenty-first century terrorism.

• Terrorists in this century will mimic their enemy, the newly evolved market states of consent: decentralized, devolved, dependent on outsourcing and privatized. (Terrorists acts may be carried out by disaffected luddites at odds with modernity; but terrorist strategists are adept in their uses of the Internet, cell phones and video for global communications in all its forms.)

• Alliances matter and can be one of our chief advantages in confronting states of terror.

• “…[T]he twentieth century triad of deterrence, containment, and arms control regimes must now give way to twenty-first century strategies of preclusion.”

• “There is, at present, no more important question before the world because failure to resolve the issue of legitimate action to preclude terror will frustrate not only our efforts against global terrorism but also success in avoiding regional and global epidemics, and great power confrontation.”

Many paths lead to the conclusion that the institutions of global governance that are currently evolving above the nation-state level must be made more secure and legitimate. For some it is a religious conviction extrapolated from the dictum, “Thou shall not kill”. For others it is the cold logic of the sweep of history towards larger scales of social organization. For still others it is clammy fear of another dark age should there be another world war among global powers in an age of nuclear weapons. More recently, for some it is the belief that civilization could end with a whimper rather than with a bang as unchecked environmental degradation makes “things fall apart”. Much in Terror and Consent will disturb global governance adherents of all persuasions; but it’s worth studying to help make sense of a disorderly world in transition.


Philip Bobbitt, Terror and Consent, The Wars for the Twenty-first Century (New York: Alfred A. Knopf, 2008)


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Ronald J. Glossop is Professor Emeritus of Philosophy and Peace Studies at Southern Illinois University at Edwardsville and author of Philosophy: An Introduction to Its Problems & Vocabulary (1974), World Federation? (1993) and Confronting War (4th ed., 2001).

He advises that at <www.lernu.net> “one can learn to use Esperanto in less than a year”.

The Parallel Ideas of World Federalism & Esperanto | La Paralelaj Ideoj de Mondfederalismo & Esperanto

Ronald J. Glossop

5 October 2009

There is a parallel between the idea of a world federal government and the idea of using Esperanto as a language for the world community, and also a parallel misunderstanding which their opponents use against them.

The opponents of a world federal government often attack the idea of “one world government” on the supposition that it will necessarily result in the end of national governments and national cultures and the desirable existing diversity in the world community. Similarly the opponents of Esperanto often attack the idea of one non-national world language (Esperanto) on the supposition that it will necessarily result in the end of national languages and national cultures and the desirable existing diversity in the world community.

But both those suppositions of the opponents are erroneous.

The idea of a world federal government is that the individual countries would continue to exist as parts of the world federal government just as the states and provinces continue to exist in the USA and Brazil and Canada and Germany and other federal national governments. Similarly the idea of Esperanto is that the individual national languages would not cease to exist but would continue to be used within countries. Esperanto is for use at the international level.

The world community needs both a world federal government and the world language Esperanto (and also a world currency). The national communities need their own national government and their own national language (and maybe even their own national currency).


Ekzistas paralelo inter la ideo de monda federala registaro kaj la ideo uzi Esperanton kiel lingvo por la tutmonda komunumo, kaj anka? ekzistas paralela miskompreno kiun iliaj oponantoj uzas kontra? ili.

La oponantoj de monda federacio ofte atakas la ideon de “unu monda registaro” per la supozo ke ?i necese rezultos en la fino de landaj registaroj kaj naciaj kulturoj kaj la valora ekzistanta diverseco en la monda komunumo. Simile la oponantoj de Esperanto ofte atakas la ideon de unu nenacia tutmonda lingvo (Esperanto) per la supozo ke ?i necese rezultos en la fino de naciaj lingvoj kaj naciaj kulturoj kaj la valora ekzitanta diverseco en la monda komunumo.

Sed ambaü de ?i tiuj supozoj de la oponantoj estas eraraj.

La ideo de monda federala registaro estas ke la individuaj landoj da?re ekzistos kiel partoj de la monda federala registaro precize kiel la ?tatoj kaj provincoj da?re ekzistas en Usono kaj Brazilo kaj Kanado kaj Germanio kaj la aliaj federalaj landaj registaroj. Simile, la ideo de Esperanto estas ke la individuaj naciaj lingvoj ne ?esos ekzisti sed da?re estos uzata interne de la landoj. Esperanto estus uzenda je la internacia nivelo.

La monda komunumo bezonas amba? mondan federalan registaron kaj la mondan lingvon Esperanton (kaj anka? tutmondan monon). La landaj komunumoj bezonas sian propran nacian registaron kaj sian propran nacian lingvon (kaj eble e? sian propran nacian monon).


[SIDEBAR] According to the UN News Service (14 January 2010): Of the world’s 6,000 to 7,000 languages, a great majority are spoken by indigenous peoples, and many, if not most, are in danger of becoming extinct rather soon. About 97 per cent of the world’s population currently speaks 4 per cent of its languages, while only 3 per cent speaks 96 per cent of them.


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Zygmunt Bauman, a Polish sociologist who has resided in England since 1971, is an emeritus professor at the University of Leeds. His published work extends to 57 books and over a hundred articles. The next book will be 44 Letters From the Liquid Modern World.

This Truthout op-ed was compiled from excerpts from an interview with Zygmunt Bauman by Giuliano Battiston, originally published in Battiston’s Modernita e Globalizzazione.

Henry Giroux, believing that Zygmunt Bauman is unduly neglected in North America, introduces him as “a kind of border crosser, moving beyond disciplinary boundaries, … but never at the expense of theoretical rigor. Many of his works on the Holocaust, modernity, postmodernism, liquid modernity and the politics of responsibility have attained the status of classics. In all of Bauman’s work there is a passion for the promise of democracy, and the willingness to struggle for economic, racial and social justice; there is a complex rendering of the historical narratives of those who are often marginalized and excluded by dominant powers; and there is a deep commitment to connect theory to material relations of power as they inform and structure everyday life. There is also an ongoing attempt to translate and bridge private troubles and public issues through an affirmation of struggles that are historically specific, contextual, collective and fiercely resistant in the face of varied forms of oppression, exclusion and injustice. But even more, there is … a sense of cautious hope and a deep commitment to the unfolding of individual and collective agency as part of the project of emancipation, unfinished but ongoing. Reading Bauman is to be in the world, a call to understand our presence as part of an ongoing task and challenge that connects us all at the deepest levels of compassion and responsibility.”

This work by Truthout is licensed under a Creative Commons Attribution-Noncommercial 3.0 United States License.


On Languages of Power and Powerlessness

Zygmunt Bauman

7 March 2010

The Disempowering

The disciplining force of society is at its most effective when its human origins are denied or covered up. The admission that society — with all its prescriptions and proscriptions, rewards for obedience and punishments for veering off the line — rests ultimately on man-made choices & decisions invites critical scrutiny, dissent and resistance: What has been done by humans can be undone by humans. No wonder that throughout the modern era, attempts were made and continue to be made to represent the grounds for the demands of power-holders as beyond human capacity.

Charismatic leaders claimed to have received, in recognition of their unique qualities and attainments, the equivalent of the anointment that dynastic monarchs inherited through their pedigree. The public image of Stalin contained a suggestion that he possessed direct access to the sources of wisdom that remain stubbornly off bounds for ordinary mortals — the quality of omniscience earlier presumed to be the privilege of gods, thus rendering decisions valid and legitimate despite ordinary mortals’ incomprehension or resentment.

In Tchiaureli’s film “The Oath”, the central character — Russian Mother, the epitome of the whole gallantly fighting, hard-working and always Stalin-loving and loved-by-Stalin Russian nation, visits Stalin one day and asks him to end the war. The Russian people have suffered so much, she says — they bore such horrible sacrifices, so many wives lost their husbands, so many children lost their fathers — there must be an end to all that pain. Stalin answers, “Yes, Mother, the time has arrived to end the war.” And he ends the war.... After the unexpected success of the re-militarization of the Ruhr Basin, Hitler spoke of himself as a sleepwalker treading the path laid for him by providence….

But, whether they are endowed with charisma or not, democratically elected political rulers tend all too often to surrender to the same temptation and resort to similar stratagems. One of the most popular expedients they use is the TINA (There Is No Alternative) formula, suggesting that in no way have their policies been selected arbitrarily; that they are not in fact a result of choice at all, since no other effective policies existed.

Another more widespread stratagem is disguising political choices as expert solutions. President Obama’s advisers said they had found in the campaign that using experts, even those not widely known, rather than employing familiar political faces, was far more effective in engaging grassroots supporters. The lines of expert reasoning, like those of God, are by definition impenetrable and incomprehensible for ordinary minds (neither divine nor risen by training to divine level) — and so, in practice, immune to lay criticism. The data that the experts invoke in support of their recommendations are unavailable to people with no access to laboratories, observatories and whatever other sites they have been derived from. [Editorial interruption: However, George Monbiot discusses the bind of climate scientists whose work is unpersuasive both to people who disrespect authority and to people who respect authority — to different factions who tend to “take their cue about what they should feel, and hence believe, from the cheers and boos of the home crowd”, according to a January 2010 article in Nature. “Perhaps we have to accept that there is no simple solution to public disbelief in science,” he laments (“The trouble with trusting complex science”, The Guardian, 8 March 2010). “The battle over climate change suggests that the more clearly you spell the problem out, the more you turn people away. If they don’t want to know, nothing and no one will reach them. There goes my life’s work.”]

A few years ago, the British public was treated to the sight of its then-prime minister, Tony Blair, brandishing a booklet … which, he said, supplied all the expertly gathered and collated proofs that Saddam Hussein was in possession of the weapons of mass destruction which would be launched against Britain unless he was stopped by force.

Paradoxically, though perhaps not as paradoxically as it may seem, even democratically elected politicians have a vested interest in presenting society, and so by proxy their own decision-making procedure, as heteronomous. Rather than precede their announcements, as Athenians did, with “in my view” or “in my opinion”, they prefer to preface them with “it is the fact that” or “it is absolutely necessary and unavoidable to”…. 

The Agora

The autonomous citizen and the autonomous polity are entangled in a chicken-and-egg relationship. They may only exist and survive together — which makes irresolvable the question of where to start to bring them (both!) about. The genuine question of practical import is where to find the public site fit for their encounter and likely to become a new (or restored) meeting point.

Here, the problem starts: we are accustomed to the line between “the private” and “the public” being drawn and policed by the nation-state — which also bears responsibility for the design and equipment of the agora, a space neither private nor public, but at the same time private and public. But those tasks call for a volume of power and degree of sovereignty which nation-states might have possessed or claimed to possess before, though apparently not in, the present time….

The capacity of the state for effective political action has been severely limited. As a result, quite a few of the modern-orthodox state functions have escaped or have been shifted sideways to the markets, increasingly emancipated from political supervision (let alone direction), or have fallen or been dropped to the area of individually conducted “life politics” — by definition the sacrosanct realm of privacy. Both sites that have taken over and absorbed those functions address problem-solving men and women as individuals: that is, actors concerned with the gratification of private needs and desires while using privately available and privately deployed resources and skills.

While socially produced problems are expected and hoped to be confronted and resolved individually through markets and life politics, the sole polities presently available, those of nation-states, are neither capable (because of the deficit of power) nor pressed (because of the deficit of citizens’ expectations) to serve as the arena for the formulation of “public issues” — except endorsing the market-oriented privatization and radical individualization of interests. While remaining a marketplace, the contemporary “agora” loses its function as the site where private interests are translated into public issues while public interests are translated back into individual rights and duties.

The current government-initiated and governmentally conducted bustle about the “re-capitalizing” of banks and credit companies, proclaimed by many observers as the sign of the revival of the state’s role in the management of society, is in fact aimed at resuscitating the individualization of society and privatization of socially produced problems — with an explicitly proclaimed or tacit expectation that if the one-off salvaging operation succeeds (itself a moot question), then the two power-assisted tendencies will be once more able to proceed undisturbed without state assistance and interference.

Just as the modern era lifted the agora from its Aristotelian city-state level and reconstituted it at the level of the nation-state, the only prospect of its reconstitution under the increasingly globalized human condition is at the level of humanity — the “cosmopolitan” level, to use the term persuasively argued and promoted with great force by Ulrich Beck. Admittedly, this is a daunting task — though perhaps, in an era equipped with information highways, not much more daunting than was the task of lifting [it] from the local to the nation-state level in the times preceding the installation of telecommunication networks…. Daunting or not, the task has to be sooner or later performed, if the present-day ambient uncertainty and ubiquitous fears, those un-detachable attributes of liquid modernity, are to stand a chance of mitigation, let alone a prospect of cure.

Ulrich Beck suggests that the hope for building an agora re-fashioned to match the demands and the potential of the globalized world could be invested in “sub-politics” — politics “decoupled” from nation-state governments — as well as in the “cosmopolitan doctrine of government”, in which domestic and foreign policy overlap. Beck writes, “With the appearance of ecological discourse, the end of ‘foreign policy’, the end of ‘domestic affairs of another country’, the end of a national state is becoming an everyday experience.” 

He concludes in words that I would whole-heartedly endorse: “Sociology,” he writes, “would no longer be sociology if it tried to interpret the boundary-transcending anticipations of the world risk society in accordance with the inappropriate maxims of methodological nationalism. This holds even if, in the light of the ever newer, more unfathomable risks that are haunting the global village, ever more people are withdrawing and barricading themselves inside the national fortresses with prophylactic trembling and gnashing the teeth.”[1]

The Overpowered

A few months ago, I was asked by the Bavarian State Opera to write an essay for the prospectus of the new Munich production of Alan Berg’s Wozzeck opera.… As the essay has been published only in its German version, … here [are] some fragments of the original (English) version: 

“Fate” is the name we give to the kind of happenings that we can neither predict nor prevent: events we neither desired nor caused. To something that “occurred to us”, but not of our intention, let alone our making; to turns of fortune that descend on us like the proverbial bolt from the blue. “Fate” frightens us precisely for being unpredictable and unpreventable. It reminds us that there are limits to what we ourselves can do to shape our lives as we would like them to be shaped, limits which we can’t cross, things which we can’t control — however earnestly we try. “Fate” is the very epitome of the Unknown, of something we can neither explain nor understand — and this is why it is so frightening. To quote Wittgenstein one more time, “to understand” means “to know how to go on”; by the same token, if something happens that we don’t understand, we do not know what to do; we feel then hapless and helpless, impotent. Being hapless is humiliating at all times; but never as much as when the “fate” strikes individually: when it was me who has been hit, while others around me were bypassed by the disaster and went on as if nothing happened. Other people seem to have managed to emerge unharmed and intact — but I’ve failed, abominably…. There must be therefore something wrong with me personally - something that has invited the catastrophe, that has drawn the disaster in my direction while omitting other folks, obviously more clever, insightful, industrious than me….

The feeling of humiliation always erodes the self-esteem and self-confidence of the humiliated, but never more severely than when humiliation is suffered alone. It is in such cases that an insult is added to the injury: an intimate connection between harsh fate and the victim’s own, individual failings is surmised. This is why Wozzeck desperately tries to “de-individualize” both his misery and his ineptitude, and recast them as but one case of suffering common to the multitude of arme Leute. Those who castigate and deride him attempt, on the contrary, to “individualize” his indolence. They would not hear of arme Leute and the fate they share. As desperately as Wozzeck seeks to de-individualize his misfortune, they seek to place responsibility on Wozzeck’s individual shoulders. By doing so, they will perhaps manage to chase away (or at least stifle for a time) that awful premonition that emanates from the sight of Wozzeck’s misfortune (premonition that something like this may happen to them, if they stumble…). Wozzeck, they loudly insist — hoping to silence their own anxiety — brought his bad luck upon himself. Through his actions or inaction he has chosen his own fate.

We, however, his critics, choose a different kind of life, and so Wozzeck’s misery cannot be visited on us — just as a London millionaire tried recently to convince two inquisitive journalists that the disparity between his wealth and the poverty of others is due entirely to moral causes: “Quite a lot of people have done well who want to achieve, and quite a lot of people haven’t done well because they don’t want to achieve.”[2] Just like that: who wants do well, does — who doesn’t, doesn’t. Doubts, premonitions, pangs of anxiety, all of them, of whatever kind, are placated, at least for a time (they would need to be put to rest again tomorrow, and the day after tomorrow…). Just as the failures of the failed are due entirely to their own volitional shortcomings, my achievements are due entirely to my own will and determination. Just as Wozzeck must hide behind the fate of arme Leute to salvage whatever has remained of his self-esteem, so the Captain and the Doctor must strip Wozzeck’s fate down to the bare bones of individual failings to salvage whatever has remained of their self-confidence….

It strikes individuals, all too often bypassing their next-door neighbours. Its itinerary is no less irregular than ever before, but the frequency of delivered blows look regular (monotonous, even routine) as never before. Just like in “Big Brother”, officially described as, and commonly believed to be, a “reality show,” in which, come what may, one of the protagonists, just one, must, just must, be excluded (voted out) from the team every week — and the only unknown thing is who it will be this week and whose turn comes a week later. Exclusion is in the nature of things, an un-detachable aspect of being-in-the-world, a “law of nature,” so to speak — and so to rebel against it makes no sense. The only issue worth thinking about, and intensely, is staving off the prospect of myself being excluded in next week’s round of exclusions. No one can claim to be immune to the meanderings of Fate. No one can really feel insured against the threat of being excluded. Most of us have either already tasted the bitterness of exclusion, or suspect that they might have to, in some undisclosed future. It seems that but few of us can swear that they are immune to Fate, and we are allowed to suspect that eventually most of those few will be proved wrong. Few only may hope that they’ll never learn how it feels going through Wozzeck’s kind of experience. One aspect of his experience in particular: How does it feel to be snubbed and to suffer humiliation?

Today, the stake of the cutthroat individual competition, including the exclusion lottery, is no longer the physical survival (at least in the affluent part of the planet, and at least currently and “until further notice”) — not the satisfaction of primary biological needs which the survival instinct demands. Neither is it the right to self-assert, to set one’s own objectives and to decide what kind of life one would prefer to live, since to exercise such rights is, on the contrary, assumed to be every individual’s duty. Moreover, it is now an axiom that whatever happens to the individual cannot but be the consequence of exercising such rights or of abominable failure or sinful refusal to exercise them. Whatever happened to the individual would be retrospectively interpreted as another confirmation of the individuals’ sole and inalienable responsibility for their individual plights: adversities as much as successes.

Cast as individuals by decree of history, we are now encouraged to actively seek “social recognition”’ for what have been already pre-interpreted as our individual choices: namely, for the forms of life which we, the individuals, are practicing (whether by deliberate choice or by default). “Social recognition” means acceptance, by “others who matter,” that a form of life practiced by a particular individual is worthy and decent, and that on this ground the individual in question deserves respect owed and normally offered to all deserving, worthy and decent people.

The alternative to social recognition is the denial of dignity: humiliation. In Dennis Smith’s recent definition[3], “the act is humiliating if it forcefully overrides or contradicts the claim that particular individuals … are making about who they are and where and how they fit in.” In other words — if the individual is, explicitly or implicitly, denied the recognition that s/he expected for the person s/he is and/or the kind of life s/he lives, and if s/he is refused the entitlements that would have been made available or continued to be available following such recognition. People feel humiliated when they are brutally shown, by words, actions or events, that they cannot be what they think they are…. Humiliation is the experience of being unfairly, unreasonably and unwillingly pushed down, held down, held back or pushed out.[4]

That feeling breeds resentment. In the society of individuals like ours, the pain, peeve and rancor of having been humiliated are arguably the most venomous and implacable varieties of resentment that a person may feel, and the most common and prolific causes of conflict, dissent, rebellion and thirst of revenge. Denial of recognition, refusal of respect and the threat of exclusion have replaced exploitation and discrimination as the formulae most commonly used to explain and justify the grudge individuals might bear towards society, or to the sections or aspects of society to which they are directly exposed (personally or through the media) and which they thereby experience (whether firsthand or secondhand).

The shame of humiliation breeds self-contempt and self-hatred, which tend to overwhelm us once we realize how weak, indeed impotent, we are when we attempt to hold fast to the identity of our choice, to our place in the community we respect and cherish, and to the kind of life we would dearly wish to be ours and remain ours for a long time to come; once we find out how frail our identity is, how vulnerable and unsteady are our past achievements, and how uncertain must be our future in view of the magnitude of challenges we face daily. That shame, and so also self-hatred, rise as the proofs of our impotence accumulate — and the sense of humiliation deepens as a result. Self-hatred is, however, an unbearably harrowing, unendurable state to be and stay in: self-hatred needs, and desperately seeks, an outlet — it must be channeled away from our inner self, which it may otherwise seriously damage or even destroy.

The chain leading from uncertainty, through feeling of impotence, of shame and humiliation, to self-disgust, self-loathing and self-hatred, ends up therefore in a search for the culprit “out there, in the world”; of that someone, as yet unknown and unnamed, invisible or disguised, who conspires against my (our) dignity and well-being, and makes me (us) suffer that excruciating pain of humiliation. The discovery and unmasking of that someone is badly needed, as we need a target on which the pent-up anger might be unloaded… Pain must be avenged, though it is far from clear on whom… Exploding, self-hatred hits targets, just as Wozzeck did, at random — mostly those closest to hand, though not necessarily those most responsible for one’s fall, humiliation and misery….

We need someone to hate because we need someone to blame for our abominable and unendurable condition and the defeats we suffer when trying to improve it and make it more secure. We need that someone in order to unload (and so hopefully mitigate) the devastating sense of our own unworthiness. For that unloading to be successful, the whole operation needs however to thoroughly cover up all traces of a personal vendetta. The intimate link between the perception of the loathsomeness and hatefulness of the chosen target, and our frustration seeking an outlet, must be kept secret. In whatever way hatred was conceived, we would rather tend to explain its presence, to the others around and to ourselves, by our will to defend good and noble things which they, those malicious and despicable people, denigrate and conspire against; we would struggle to prove that the reason to hate them, and our determination to get rid of them, have been caused (and justified) by our wish to make sure that an orderly, civilized society survives. We would insist that we hate because we want the world to be free of hatred.

It does not agree perhaps with the logic of things, but it chimes well with the logic of emotions, that the “underclass” and others like them — homeless refugees, the uprooted, the “not belonging,” the asylum-seekers-but-not-finders, the sans papiers — tend to attract our resentment and aversion. Si non è vero è ben trovato….

All those people have been as if made to the measure of our fears. They are walking illustrations to which our nightmares wrote the captions. They are living traces (sediments, signs, embodiments) of all those mysterious forces, commonly called “globalization,” that we hold responsible for the threat of being forcefully torn away from the place we love (in the country or in society) and pushed onto a road with few if any signposts and no known destination. They represent admittedly formidable forces, but are themselves weak, and can be defeated with the weapons we have. Summa summarum, they are ideally suited for the role of an effigy in which those forces, indomitable and beyond our reach, may be burned, even if only by proxy.

The leitmotif, composed by Alan Berg, introduced by Wozzeck to the words “Wir arme Leute”, scripted by Georg Büchner, signals the inability of the opera’s characters to transcend their situation; an inability which the characters on stage share with the audience. Romantic artists wished to see the universe in a grain of sand. Wozzeck’s detractors — as much as Wozzeck himself — might be but grains of sand, but if we try we will see in them, if not the universe, then surely our Lebenswelt. 


ENDNOTES:

1 - Ulrich Beck, World at Risk, translated by Ciaran Cronin, Polity Press 2008, pp. 95, 91, 177.

2 - Polly Toynbee and David Walker, “Meet the Rich”, The Guardian of 4 August 2008.

3 - See Dennis Smith, “Globalization: the hidden agenda”, Polity 2006, p. 38.

4 - Ibid., p.37.


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More snippets from German sociologist Ulrich Beck:

Global conditions are far too complex to be able to imagine that they could ever be really controlled by one power.
Relinquishing apparent national sovereignty does not have to entail a loss of national sovereignty, but can actually be a benefit. The idea that you surrender your identity when you relinquish national powers is unhelpful. No, indeed, precisely the opposite is the case: if done in an intelligent way, you attain the sovereignty to better solve national problems in cooperation with others.


Western countries in particular can today no longer be separated from Muslim societies, because they have them within themselves. They are themselves internally globalized.


Ironically enough, almost every issue that has fuelled nationalism in Europe — the transfer of jobs to other countries, refugee flows, wars, terrorism — is an international issue.


NOTES & RESOURCES


INTERNATIONAL YEAR FOR THE RAPPROCHEMENT OF CULTURES

As many have observed, the UN-designated International Year for the Rapprochement of Cultures has not had an auspicious start. It is intended to foster better understanding among disparate groups and facilitate cultural and inter-religious dialogue as an essential part of national and international policy. “The main objective of the Year is to demonstrate the real benefits of cultural diversity and to stress the importance of links between cultures, both things at the same time,” Dr. Katérina Stenou, director of UNESCO’s division of cultural policies and intercultural dialogue, told IPS in an interview (Paris, 19 January, 2010). “This could be the major contribution, in my eyes. … We have to understand and cherish diversity, while also having a public place to celebrate our common values of responsibility, trust, solidarity. … Humanity is not going to find a way to survive if we don’t find a way to live together.”

France, in the midst of a government-sponsored debate on national identity, reportedly is insisting that all Year-related actions “respond strictly” to respect for human rights, a position also being taken by other European Union member states.

UNESCO has published a World Report on Investing in Cultural Diversity and Intercultural Dialogue, noting that media and cultural industries represent more than 7 percent of global GDP — about twice the income from international tourism. Not surprisingly, some regions’ share of “global trade in creative products remains marginal” — less than one percent of worldwide exports in Africa, for example — despite “abundance of creative talent”.

Concerning the difficulty of remedying this imbalance, IPS quoted J.P. Singh, a Georgetown University professor, in The Cultural Economy: “What the ministers of culture propose at UNESCO, trade ministers oppose at the WTO. The global culture wars are also national turf wars. … Hopefully, as more discursive spaces open up for this issue, international rule-making will feature hard deliberation and find a balance between creative expression, cultural identities and patriarchal nation-states.”

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BIODIVERSITY UTILITY

2010 is also the Year of Biodiversity — when the United Nations wants to slow the accelerating pace of extinctions by appealing to companies with the assertion that “boosting biodiversity can boost the global economy” (a UN Environment Programme headline). By some UN estimates, three species an hour are going extinct, most of them before they even have been identified (Reuters, 3 February 2010). Medicines and “biomimicry” products are the most frequently touted applications. Other kinds of benefits may be harder to evaluate, but studies showing the utilitarian value of nature are proliferating. “Biodiversity decline is predominantly caused by economic activities in the broadest sense, and the policy debate all too often tends to pit ‘economic’ interests against ‘environmental’ interests,” says Ahmed Djoghlaf, Executive Secretary of the Convention on Biological Diversity. “The recent work shows that this juxtaposition is fundamentally flawed.”

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MOON TREATIES

In the New York Times Magazine 9th annual “Year in Ideas” (13 December 2009), Clive Thompson noted that — especially now that “copious amounts of frozen water” have been discovered on the moon, making bases there more feasible — “many countries and for-profit firms are eyeing the moon” for commercial and military purposes, including “tantalizing mining opportunities” such as “huge quantities of helium 3, which could be used to generate energy on earth”. So the legal issues are becoming more urgent. Referring to Who Owns the Moon?, a book being circulated by Virgiliu Pop, a researcher at the Romanian Space Agency, Thompson reports: “Technically, the moon is covered by what is known as the Outer Space Treaty, which has been signed by spacefaring nations; while the treaty prohibits ‘national appropriation’ of the moon, it is silent on private-sector property rights. The so-called Moon Treaty, another legal instrument, outlaws private property on the moon — but it hasn’t been ratified by any of the major spacefaring nations. The upshot, Pop argues, is that the moon is currently a commons: anyone can use it, but nobody can own it or any part of it. Pop predicts [apparently with approval] that the commons approach will erode as soon as someone starts digging into the lunar soil for profit.”

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FAILED STATES

This year’s “Failed States Index” from Foreign Policy magazine (the fifth annual collaboration between Foreign Policy and the Fund for Peace) raises questions not only about failing states, but also about the act of measuring state stability. The Index includes an article written by Robert Rotberg of Harvard’s Kennedy School of Government, discussing some of the “puzzling” results. See <www.foreignpolicy.com/articles/2009/06/22/2009_failed_states_index_interactive_map_and_rankings>.

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GLOBAL TRADE IN “TORTURE TOOLS”

Amnesty International and the Omega Research Foundation issued a report on 17 March 2010 (for discussion at a meeting of the European Parliament’s Sub-Committee on Human Rights in Brussels), presenting evidence that European companies are participating in the global trade in “tools of torture” such as “fixed wall restraints, metal ‘thumb cuffs’, and electroshock ‘sleeves’ and ‘cuffs’ delivering 50,000V shocks to detained prisoners”. The report, From Words to Deeds, shows that these activities have continued despite the 2006 European Union introduction of the world’s first multilateral trade controls banning international trade in policing and security equipment designed for torture and ill-treatment, and regulating the trade in other equipment widely misused in such treatment around the world. According to the report, “Council Regulation 1236/20051 filled a major gap in human-rights-based export controls. It introduced unprecedented, binding trade controls on a range of equipment which is often used in serious human rights violations, but which has not usually been included on Member States’ military, dual-use or strategic export control lists. This landmark [measure] has been widely welcomed by human rights bodies in the United Nations and elsewhere, and has influenced proposed new trade controls in at least one other major global exporter of such equipment, the USA.” Three years after its introduction, however, Amnesty International and the Omega Research Foundation have found that: the Regulation is “unimplemented or only partly implemented in several EU Member States; traders in some Member States have continued to offer for sale equipment which is explicitly prohibited for import and export to and from the European Union on the grounds that it has no other practical purpose than for torture or other ill-treatment; other Member States have explicitly authorised the export of security equipment controlled under the Regulation to destinations where such equipment is widely used in torture and other ill-treatment, raising serious concerns about the adequate assessment of human rights standards in Member States’ export licensing decisions; several loopholes in the Regulation continue to allow traders in Member States to undertake unregulated trading activities in a range of equipment and services that have been used for torture and other ill-treatment by military, security and law enforcement personnel around the world.”

This report, which updates a previous Amnesty International / Omega Research Foundation report published in February 2007 (European Union: Stopping the Trade in Tools of Torture), is technical in nature, and primarily designed for use by relevant officials of EU Member States and the European Commission. Amnesty International and the Omega Research Foundation are calling on the European Commission and EU Member States to close legislative loopholes highlighted in the report, and for EU Member States to adequately implement and enforce the regulation.

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PUBLIC-SECTOR CORRUPTION

According to an end-of-year (2009) report by Transparency International, the annual Corruption Perceptions Index, corruption has flourished worldwide as government efforts to counter the financial crisis have slackened. The index of public-sector corruption in 180 nations lists the US as the 19th-least corrupt government, except that Iraq and Afghanistan are “among the most corrupt nations on the planet”. The organization warns, in an accompanying press release, that rampant corruption could interfere with the global economic recovery. “At a time when massive stimulus packages, fast-track disbursements of public funds and attempts to secure peace are being implemented around the world, it is essential to identify where corruption blocks good governance and accountability, in order to break its corrosive cycle,” said Huguette Labelle, Chair of Transparency International.

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WORLDWIDE UNEMPLOYMENT

The International Labor Organization predicted in January that unemployment is likely to remain around the 2009 record levels, edging higher in rich countries but stabilizing or declining elsewhere. This would mean a rise as high as 213 million people in 2010, equivalent to 6.5 percent of the workforce of a larger population. Youth unemployment rose to 83 million or 13.4 percent in 2009. (The full report is at <www.ilo.org>.)

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LABOR TRAFFICKING

In Palermo, Italy last May, Roger Plant of the International Labor Organization told an “International Conference on Trafficking in Persons” that a flawed political and economic order that has failed to create effective migration policies is behind the rise of trafficking in persons and the difficulties in tackling it effectively: “It’s the same greed, the same lack of regulation, the same lack of government action that is causing forced labour and that caused the global financial crisis” (IPS, 27 May 2009). “Organised crime did not invent trafficking. Traffickers occupy the space created by the countries’ policies,” John Davis, research fellow at the Sussex Centre for Migration Research, told IPS. “The reason we have trafficking is because people who have a migration desire can’t get a visa. As we have created more and more obstacles, we create the need for a more complex criminality.”

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TRANSNATIONAL LABOR CITIZENSHIP

“Like it or not, until we address the vast inequalities across the globe, those who want to migrate will find a way,” observes Fordham Law School Professor Jennifer Gordon (“Workers Without Borders”, New York Times, 9 March 2009). “Stepped-up enforcement at borders drive them underground and “[r]aids terrorize immigrants but do not make them go home. Instead, rigid quotas, harsh immigration laws and heavy-handed enforcement lock people in. … Unions could play a key role in rights enforcement if they embraced migrants as potential members, becoming for the first time truly transnational institutions. And government could partner with workers’ organizations … to protect the rights of both immigrants and native-born workers.”

But the American labor movement, she writes elsewhere, “has been deeply conflicted over how to respond. … On the one hand, with undocumented immigrants representing up to half the workforce in some industries, unions recognize that they must organize the undocumented in order to enforce basic workplace standards for all workers. On the other, unions fear being plowed under by the competition that those ‘outsiders’ represent, and they continually (but futilely) seek to restrict the future flow. In a world of porous borders, the fortress model of labor citizenship divides workers against each other, with devastating results” for all. And of course other countries have related dilemmas.

So, in “Transnational Labor Citizenship”, an article published in the Southern California Law Review (Vol. 80, 2007), Jennifer Gordon proposes a “way out” – a “radical” new way to “structure cross-border migration”. She explains “the idea of transnational labor citizenship, a new approach to structuring cross-border labor migration that draws on, but goes beyond, current theories of transnational political citizenship. Transnational labor citizenship would open the fortress of labor and of the nation-state to a constant flow of new migrants, through a model that links permission to enter the country to membership in a network of cross-border worker organizations rather than to employment by a particular enterprise. In exchange for authorization to work, migrant worker members would commit to the core value of labor citizenship: solidarity with other workers …, expressed as a commitment to refuse work under conditions that violate the law or labor agreements.” Professor Gordon develops the idea further in a Ford Foundation-supported study, “Towards Transnational Labor Citizenship: Restructuring Labor Migration to Reinforce Workers’ Rights - A Preliminary Report on Emerging Experiments” (January 2009).

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GLOBAL GENDER EQUALITY

The World Economic Forum’s Global Gender Gap Report determines each country’s rank by examining how it has reduced gender gaps in educational attainment, health and survival, economic participation and opportunity, and political empowerment. The measurements are “independent of the nation’s level of development, and focused on outcomes rather than on inputs”. In the 2009 report, the US fell four places to 31st because of overall labor force participation and “stagnation in the political empowerment index” (Reuters, 2 November 2009). At the launch of the report, Melanne Verveer, the United States’ first Ambassador-at-Large for Global Women’s Issues, said: “Obviously I think every country wants to do better. It’s worth pointing out that no country has equality between men and women so we have a long road to go no matter where we live.”

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GENDER GAP IN LAND RIGHTS

That women lag far behind men in access to land is increasingly recognized as a major detriment to rural development. The new online “Gender and Land Rights Database” produced by the United Nations Food and Agriculture Organization (FAO) offers up-to-date information on the differing legal rights of men and women differ in nearly 80 countries. It shows that “in most of the world there is a widespread gap between men and women in rates of ownership of agricultural land and access to income from land, even though women are major producers of food crops and play a key role in providing and caring for their households”. The disparity in land access “jeopardizes food security at the household and community levels, and has an impact on national food security and development,” says Marcela Villarreal, Director of FAO’s Gender, Equity and Rural Employment Division (UN News Centre, 18 February 2010). Intending to provide “a clearer picture of the social, economic, political and cultural factors impacting women’s land rights”, the database features national and customary laws governing land use, property rights and inheritance, and land tenure, as well as international treaties and conventions. “Decision-makers at all levels now have, on the one hand, a comprehensive source of information on the more relevant factors affecting the equality of land rights in their countries and, on the other hand, the possibility to make comparisons between trends and situations in their own and other countries,” observes Zoraida Garcia, an FAO research officer.

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CHILD SURVIVAL & CRC

Growing insecurity, endemic childhood diseases and lack of access to medical services and water combine to make Afghanistan the worst country in the world to be born, UNICEF said in November 2009, launch of its annual State of the World’s Children report. Afghanistan has the world’s highest infant-mortality rate, it is especially dangerous for girls, and nearly half of the country is off limits to aid and medical workers.

At a separate press conference, departing UNICEF director Ann Veneman spoke to reporters in New York about the 20-year-old Convention on the Rights of the Child, saying that it was “frustrating” that the United States (along with Somalia) has not ratified the pact. The spokesman for the US mission to the United Nations reportedly said that the current administration is “committed to undertaking a thorough and thoughtful review of the Convention on the Rights of the Child” (Reuters, 19 November 2009).

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CHILD WELFARE SURVEY

Late last year, the Paris-based Organization for Economic Cooperation and Development (OECD) issued its first report on child well-being within its 30 member countries, Doing Better for Children. It found that the US has dismaying rates of infant mortality, teenage pregnancy and child poverty, even though it spends more per child (except, crucially, on children under 6) than better-performing countries such as Switzerland, Japan and the Netherlands (Associated Press, 1 September 2009). Infant mortality in the US is 4th-worst in the OECD after Mexico, Turkey and Slovakia; American 15-year-olds rank 7th from the bottom on the OECD’s measure of average educational achievement; child poverty rates in the US are nearly double the OECD average.

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MILLENNIUM DEVELOPMENT GOALS: WOMEN IN ECONOMIC SECTOR

Because achievement of the Millennium Development Goals (MDGs) — such as poverty reduction, child health and education — depends on women’s participation in the economic sector, the World Survey on the Role of Women in Development, published every five years by the UN Department of Economic and Social Affairs, focused in 2009 on “women’s control over economic resources and access to financial resources, including microfinance”. Its pivot point is that gender equality contributes to economic growth, but economic growth does not always contribute to gender equality.

Data from 70 countries show that women hold only 27 percent of positions classified as having “status, influence, power and decision-making authority”, with regional variation of 31 percent in Latin America, and nine percent in the Middle East. Even in the European Union, women ministers of the member states are far more likely to hold portfolios relating to social affairs such as youth, health and education than the economy (17.7 percent). Almost half of the large companies in countries covered by the Organization for Economic Cooperation and Development (OECD) have no women on their boards, while only 23 percent have more than one woman. While well-intended microfinance programs have been relatively successful for survival in the poorest countries, microfinance “has failed to meet the needs of women entrepreneurs in business growth and expansions”, according to the survey. Its lead author, Naila Kabeer, a professorial fellow at the Institute of Development Studies in the United Kingdom, comments: “The evaluation tells us that it is simply not enough to give [or lend] small amounts of money to women, and expect them to become equal players. We need to open up access to the broader financial sector, and we need to put far more emphasis on financial services apart from credit, such as insurances, savings, assets and remittance transfers.”

Control over economic resources also requires access to decent work. The survey found that, overall, increased levels of female employment, have been mainly in the informal sector — generally insecure, poorly paid, and not covered by labor legislation or social protection; in the formal sector, women’s wages continue to be significantly less than men’s; and unequal sharing of unpaid work remains a constraint on women’s employment options. In many places, additional problems arise from discriminatory inheritance practices and gender-biased land reform.

An IPS account of the survey (2 November 2009) quoted James Heintz, associate director of the Political Economy Research Institute at the University of Massachusetts-Amherst, commenting that “[the lack of women’s access to financial resources, as well as their underrepresentation in institutions such as banks and ministries of finance, is striking”. He noted that, although many of the macroeconomic aspects of the current crisis do not appear to be gender-specific, macroeconomic changes have various gender-specific impacts and need a gender-specific response. Gender equality in finance and business, he said, must be viewed as not only a women’s rights issue but an economic imperative generally.

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MILLENNIUM DEVELOPMENT GOALS: ASIA-PACIFIC

Women and poverty still share an uncomfortable spot on the development matrix of countries across Asia-Pacific that are struggling to end deprivation, according to the third joint report of the United Nations and the Asian Development Bank (ADB), Achieving the Millennium Development Goals in an Era of Global Uncertainty (IPS, 18 February 2010). According to the report, “most countries across Southeast Asia have reduced extreme poverty by half, but the other half has a woman’s face.” Consequently, women form nearly two-thirds of the total Asian migrant population, with little protection from various kinds of exploitation.

Unemployment in the region has risen alarmingly since 2007, during the global economic crisis, according to ILO estimates. The UN/ADB report warns that the global crisis, which has forced approximately 21 million people of the Asia-Pacific region into extreme poverty, could trap additional millions.

While the region reportedly has made some gains, especially in access to education, it is still home to the largest number – at more than 50 percent – of people in rural and urban areas without basic sanitation and without access to clean water, and of under-five children who are underweight and people infected with tuberculosis.

“To most of Asia-Pacific, the MDGs are still a distant reality,” said ADB vice-president Dr Ursula Schaeffer-Preuss during the report launch in Manila. But there is still time to reach the targets within the five remaining years, she asserted: “Countries must pour more investments in human capital, specifically in health and education. They also have to care to protect their physical environments.”

Dr Ajay Chhibber, UN assistant secretary-general and concurrently UNDP assistant administrator and director for Asia & the Pacific, said: “What happens in Asia will have a great impact on global targets. With the build-up of a new generation of poor people, the region has to reinvest through regional cooperation so that countries on track can help other countries who are struggling.”

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MILLENNIUM DEVELOPMENT GOALS: GENDER & CLIMATE CHANGE

A December 2009 UNDP resource guide on gender and climate change “aims to inform practitioners and policy makers of the linkages between gender equality and climate change and their importance in relation to the achievement of the Millennium Development Goals. It makes the case for why it is necessary to include women’s voices, needs and expertise in climate change policy and programming, and demonstrates how women’s contributions can strengthen the effectiveness of climate change measures” including any new global agreement on climate change.

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NATURAL DISASTERS

In a report that already seems almost nostalgic (although the figures exclude geological events), the UN International Strategy for Disaster Reduction report issued during the Copenhagen international climate conference, in 2009 the world suffered the fewest number of natural disasters (245) in a decade, but floods, droughts and other extreme weather continued to account for drastic numbers of deaths and dire economic losses — even though progress in monitoring and forecasting extreme weather, along with improved emergency preparedness, has helped reduce fatalities, said World Meteorological Organization Secretary-General Michel Jarraud (Reuters, 19 December 2009). Another UN study released at the same time stated that by 2050 ocean acidity could increase by 150 percent.

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GEOGRAPHY & HUMAN RIGHTS

The Association of American Geographers (AAG) now has a website called the “Geography & Human Rights Clearinghouse and Forum” (http://aag.org/geography_and_human_rights/index.html) that includes: a research bibliography; links to NGOs, research centers, and scientific associations; and notices of human rights activities at the AAG, including its role in the American Association for the Advancement of Science’s Science & Human Rights Coalition.

The Coalition “brings together scientific organizations that recognize a role for science and scientists in efforts to realize human rights. It aims to facilitate communication and collaboration on human rights within and across the scientific community, and between the scientific and human rights communities.”

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GEO-VISUALIZATION TECHNIQUES IN SERVICE OF HUMAN RIGHTS

The American Association for the Advancement of Science (AAAS) Science and Human Rights Program and Amnesty International have collaborated to create a new database (at <www.eyesonpakistan.org>) of human rights-related events occurring in northwestern Pakistan. The site is expected to assist investigations and “sharing common information pools on abuses”, in order to “avoid duplicative or fragmented efforts, and ensure the watchdog function of human rights research is met,” said Scott Edwards, director of the Science for Human Rights project at AIUSA when the site was announced on 22 February 2010. “Eyes on Pakistan” is envisioned as “a go-to location for researchers interested in learning about the evolution” of violent conflict in the region. “Using geographic visualization techniques allows us to paint a broader picture of the human rights situation on the ground in Pakistan across time and space,” said Susan Wolfinbarger, senior program associate at AAAS. “It facilitates isolating trends that would not be uncovered in traditional analysis.”

Internet-based visualization of human rights events provided by Eyes on Pakistan allows the user to interact with the data rather than just read figures from reports and tables. The site uses advanced geo-visualization software, from ESRI, Inc., with a specific configuration developed to meet specific user needs of the human rights community and policymakers. “Moving into more advanced geographic tools to look at human rights from other perspectives is a major goal of the project here at AAAS,” commented Lars Bromley, who directs the Geospatial Technologies and Human Rights Project.

The maps and data available at the Eyes on Pakistan site are part of broader Amnesty International efforts for adherence to international humanitarian law by all parties to the strife.

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COMMUNICATIONS TECHNOLOGIES IN HUMANITARIAN CRISES

The United Nations Foundation < www.unfoundation.org> and Vodafone Foundation have produced a report, New Technologies in Emergencies and Conflicts: The Role of Information and Social Networks, that “looks at how governments, humanitarian-aid groups and affected communities can benefit from innovative uses of communications technologies at key stages on the time line of a crisis, from preparedness and alerts to response and rebuilding”. The report “profiles organizations whose work is advancing the frontlines of innovation and offers an overview of international efforts to increase sophistication in the use of communications technologies during emergencies. It concludes with recommendations for how governments, aid groups, and international organizations can leverage this innovation to improve community resilience.” Its authors are Diane Coyle, who runs the consultancy firm Enlightenment Economics and specializes in competition analysis and the economics of new technologies & globalization, and Patrick Meier, who co-directs the Program on Crisis Mapping and Early Warning at the Harvard Humanitarian Initiative. He is the co-founder of the International Network of Crisis Mappers and has extensive consulting experience with many international organizations in the field of conflict early warning. His Fletcher School dissertation research focuses on the role of new media and digital technology in popular resistance against repressive rule. He blogs at <iRevolution.net> and has joined Ushahidi as Director of Crisis Mapping & Strategic Partnerships.

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TEXT-AIDED CRISIS MAPPING

Ushahidi — “testimony” in Swahili — uses cellular telephone technology to map destruction and killings in violent conflicts. By compiling text messages in an easily understood graphical format and combining them with Internet mapping tools, nonprofit organizations such as Ushahidi are “advancing human-rights and humanitarian goals, including aid distribution” in emergencies (Utne.com, 17 November 2009). Haitian-Americans in the US translated messages received through Ushahidi to populate a crisis map of Haiti during the earthquake (New York Times, 12 March 2010).

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DISEASE REDUCTION ONLINE

Under a program endorsed by UN Secretary-General Ban Ki-moon and former US President Bill Clinton, travelers can donate $2 to help eliminate diseases such as HIV/AIDS, malaria and tuberculosis when they book through online sites. Supporters of the MassiveGood project hope to raise $1 billion over the next four years (Bloomberg BusinessWeek, 4 March 2010).

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DISEASE REDUCTION FUNDING

According to United Nations AIDS agency head Michel Sidibe, decreased donor funding to the Global Fund to Fight Aids, Tuberculosis and Malaria would quickly erode prevention and treatment gains achieved since the fund launched eight years ago. Advances include “the tantalizing prospect” of an end to mother-to-child HIV/AIDS transmission by 2015 and a decrease in the number of tuberculosis cases of up to 50%, according to the Fund’s report issue in early March.

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RECORDING CASUALTIES OF ARMED CONFLICT

The Oxford Research Group has launched a Recording Casualties of Armed Conflict Project, that is (a) attempting to aggregate casualty counts more systematically worldwide, and (b) calling on human security NGOs and governments to standardize measures:

“The long-term aim of this human security project is to build the technical and institutional capacity, as well as the political will, to record details of every single victim of violent conflict, worldwide. This represents the next step beyond existing estimation and other aggregate ‘measurement’ of human losses (such as numerical totals) to the identification and documentation of each and every individual who is killed or injured in armed conflicts. Among other benefits, such recording acts as a memorial for posterity and a recognition of our common humanity across the world. Most importantly, it will ensure that the full cost of conflict is known and can be understood to the greatest extent achievable, and become an immediately applicable component, and resource for, conflict prevention and post-conflict recovery and reconciliation.

“Achieving the aims of this project will require the active participation of states and inter-state bodies (up to and including the United Nations), and such activity may eventually become codified in formal and binding agreements on parties to conflicts. State support will be hastened by strong civil society advocacy, highlighting the moral and practical advantages.”

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QUELLING MILITARISM IMPACT

Interviewed last August by Masum Momaya of the Association for Women in Development, Shalini Nataraj, Vice President of Programs at the Global Fund for Women (GFW <www.globalfundforwomen.org>), said that the goal of GFW’s initiative to dismantle militarism is “to support women-led efforts to resist violence and militarism, reclaim peace and security, and restore human rights and dignity”.

In the past 22 years, GFW has granted over $31 million to 1,847 women’s organizations in more than 141 countries to deal with various aspects of armed conflict and militarism, and it hopes to grant $10 million more over the next five years through the initiative. Many of the grantee groups “provide services and support to help women heal from trauma and violation of war, to increase their post-war income-earning capacities, and to rebuild devastated communities”. GFW “want[s] to provide them the resources to take their work to the next level – to actually address the systemic issues that allow militarism to threaten their existence and peaceful, sustainable development”. A recent internal study of some grantees working on militarism found that “a majority of them used direct service strategies to influence shifts at the individual, group and community level. Most organizations were responding to post-conflict situations, with only a small minority engaged in conflict-prevention and peace-building work.” GFW “believe[s] that many of these organizations have valuable insights into the root causes of militarism and armed conflict, but that the pressures of their immediate concerns and needs— namely healing people devastated by war and armed conflict—have made it very difficult for them to focus on the underlying issues. Still, in addition to their critically needed direct service work, women’s groups are raising awareness about human rights violations in conflict and post-conflict situations, addressing environmental devastation resulting from war and militarism, bridging differences across lines of division and pressing for new, women-inclusive leadership to prevent conflicts from recurring. Many groups are also incorporating policy advocacy at a national or international level into their work, including campaigns to ensure that warring parties comply with laws and treaties to protect the rights of non-combatants.”

Going forward, said Shalini Nataraj, the Global Fund for Women “seeks to put money into the hands of women activists and women’s groups working to stop the perpetuation of militarism in a number of ways. In addition to direct service work, we support policy advocacy, such as shifting budgets from military to social and human services and reducing the arms trade. Also, we support awareness-raising about the scope of militarism as a system and the need to shift cultural, political and economic priorities towards a more humane system that prioritizes genuine human security. Finally, we support groups ensuring women’s leadership and active participation in all aspects of building peaceful societies, including addressing violations, leading peace negotiations and spearheading post-conflict rebuilding.” In addition, GWF “will continue to leverage our partnerships for further advocacy and movement building around this issue” and to promote public engagement with it regionally and internationally.

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WOMEN & THE INTERNATIONAL CRIMINAL COURT

Women’s Initiatives for Gender Justice (WIGJ < www.iccwomen.org> provides a regular e-letter, “Women’s Voices” with “updates and analysis on political developments, the pursuit of justice, the status of peace talks and reconciliation efforts from the perspective of women’s rights activists” in Uganda, the Democratic Republic of the Congo, Darfur and the Central African Republic. WIGJ also produces a regular newsletter, “Legal Eye on the ICC”, offering “summaries and gender analysis of judicial decisions and other legal developments at the International Criminal Court (ICC), and discussion of legal issues arising from victims’ participation before the Court, particularly as these issues relate to the prosecution of gender-based crimes in each of the situations under investigation by the ICC”.

For example, a special issue of “Legal Eye on the ICC” reported on Women’s Initiatives for Gender Justice’s 31 July 2009 filing of amicus curiae observations to the Court in the case of Prosecutor v. Bemba, in which WIGJ argued that “the Pre-Trial Chamber’s decision to dismiss two charges resulted in excluding the ability to prosecute acts of sexual violence that are not encompassed by the narrower charge of rape”. This was WIGJ’s fourth filing before the ICC under Rule 103 and its first amicus brief. The Women’s Initiatives for Gender Justice is one of only five organizations or bodies — and the only international women’s rights organization — to be granted amicus curiae status before the Court.

Two new ICC judges, Ms Silvia Fernández de Gurmendi (Argentina) and Ms Kuniko Ozaki (Japan), took up judicial office for a term of eight years & two months during a swearing-in ceremony in The Hague on 20 January 2010. Both judges had been elected by the Assembly of the State Parties in November 2009. According to an ICC press release, Judge Fernández de Gurmendi “brings to the Court over 20 years of international and humanitarian law as well as extensive practice of human rights issues, whilst Judge Ozaki, using her vast experience as an academic lawyer, also has specialist knowledge of international criminal law, humanitarian law and human rights law”.


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Judges Kuniko Ozaki and Silvia Fernández de Gurmendi

(© ICC-CPI)

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GENDER STEREOTYPING & LAW

According to the University of Pennsylvania Press, a new volume in its Pennsylvania Studies in Human Rights series, Gender Stereotyping: Transnational Legal Perspectives, by Rebecca J. Cook and Simone Cusack, “draw[s] on domestic and international law, as well as on judgments given by courts and human rights treaty bodies” to offer “perspectives on how wrongful gender stereotypes can be effectively eliminated through the transnational legal process in order to ensure women’s equality and exercise of their human rights.” To volunteer to review this book, contact <thesil@midcoast.com>.

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LGBT CONVENTION

During Human Rights Day commemorations in December 2009, the permanent missions to the UN of Argentina, Brazil, Croatia, France, the Netherlands, Norway and Sweden hosted a panel of human rights activists from Honduras, India, the Philippines, Uganda and Zambia to discuss continuing worldwide discrimination against lesbian, gay, bisexual and transgender people. Kapya Kaoma, an Anglican priest from Zambia who is project director for Political Research Associates in Massachusetts, presented that group’s new report, Globalizing the Culture Wars: US Conservatives, African Churches, and Homophobia.

Commentators note that it was not until December of the previous year that the subject of LGBT rights was actively discussed in the Economic and Social Council (ECOSOC). The Unitarian Universalist United Nations Office (UUUNO) has taken the lead on this issue. It has been difficult for LGBT organizations to obtain consultative status with the UN’s Committee on NGOs, reports IPS (12 December 2009), other than Dutch groups accredited in 2008 thanks to “a strong lobbying effort on the part of the Dutch government, according to UUUNO Executive Director Bruce Knotts.

Some believe that progress is slowed by lack of an international human rights convention covering sexual rights and equality of the LGBT community (GlobalPost.com, 11 November 2009).

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INDIGENOUS PEOPLES DECLARATION

At a press conference after submitting a report to the General Assembly’s Third Committee last October, the UN’s special rapporteur on the situation of human rights of indigenous peoples, James Anaya, a law professor at Harvard University and the University of Arizona, said many governments are failing to abide by the principles set forth in the UN Declaration on the Rights of Indigenous Peoples (adopted in 2007). He offered examples from various parts of the world of a “disconnect” between policies on the rights of indigenous peoples and state priorities for development. Much more needs to be done, he said, to bring national laws in line with the declaration. He urged UN member states to pursue a range of special measures to engage institutions of lawmaking and public administration: “It’s a process that requires the full political engagement and financial commitment.” Anaya cited improvements in Chile, and praised Norway for including indigenous representatives in decision-making processes at all levels, calling for others to follow that example. “States should include indigenous delegates in international talks,” he added.

Most positively, James Anaya said that in many countries awareness about native people’s rights and their link with the global environmental movement is rising, and so legal protections can seem more legitimate and indigenous perspectives more valuable.

Haider Rizvi reported (TerraViva, 20 October 2009) that, although Canada and the US voted against the Declaration, opposing the principle of fair and equitable distribution of resources and the condition of “informed consent” for use of aboriginal land, “recently the United States has indicated its willingness to sign on”.

(An essay by James Anaya, “The Current State of International Law”, appeared in Minerva #30, May 2006.)

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INDIGENOUS PEOPLES, HUMAN DEVELOPMENT & CLIMATE

The first UN report on the State of the World’s Indigenous Peoples (January 2010), prepared by prominent academics, scientists, lawyers and health professionals from indigenous communities, found those communities trapped near the bottom of all the main human development indexes across 90 countries. The study reveals that, while indigenous peoples make up approximately 370 million (5 percent) of the world’s population, they constitute around one-third of the world’s 900 million extremely impoverished people, even when living in rich environments. “We are not poor,” comments Victoria Tauli-Corpuz, of the Igorot peoples in the Philippines, who is head of the UN forum on indigenous peoples. “We are impoverished because our access to our lands and our territories and resources have been curtailed very drastically by states and corporations.” Meanwhile, the report suggests that indigenous peoples need to develop their own definitions and indicators of poverty and well-being, while their land rights should be respected.

The study repeatedly identifies displacement from lands, territories and resources as one of the most significant threats for indigenous peoples, citing examples in Malaysia, Indonesia, Thailand, Hawaii, Rwanda, Burundi, Uganda, Democratic Republic of the Congo, Colombia and elsewhere. “When indigenous peoples have reacted and tried to assert their rights, they have suffered physical abuse, imprisonment, torture and even death,” it asserts. “Indigenous peoples suffer from the consequences of historic injustice, including colonization, dispossession of their lands, territories and resources, oppression and discrimination, as well as lack of control over their own ways of life. Their right to development has been largely denied by colonial and modern States in the pursuit of economic growth.”

According to a United Nations News Service summary of the report (14 January 2010), “[i]ndigenous peoples, who are the stewards of some of the most biologically diverse areas, accumulating an immeasurable amount of traditional knowledge about their ecosystems, also face the dual and somewhat contradictory threats of discrimination and commodification. They face racism and discrimination that sees them as inferior, yet they are increasingly recognized for their unique relationship with their environment, their traditional knowledge and their spirituality, leading to external efforts to profit from their culture which are frequently out of their control, providing them no benefits, and often a great deal of harm.”

Betwa Sharma reports for GlobalPost (15 February 2010) that the authors of the report “expect it to have a far-reaching impact on future policy because never before has the indigenous community been able to present ‘disaggregated data’ to expose their conditions as distinct from national populations. … [T]he only international protection available to indigenous peoples is a non-legally binding UN declaration on their human rights, passed in 2007. The next big push will be getting countries to actually implement its provisions. … Despite the gloomy report on their overall condition, the indigenous leaders are asserting their international voice. One small victory came in December at the climate change talks in Copenhagen where they succeeded in getting the UN declaration incorporated into the text on preventing deforestation”, despite considerable opposition, and although the text is still to be finalized at the next climate meeting in Mexico.

The International Indigenous Peoples Forum on Climate Change (IIPFCC) complained of exclusion from the Copenhagen talks (Human Rights Day statement, 10 December 2009).

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WOMEN & CLIMATE

A similar assertion — that a tremendous amount of knowledge about mitigation and adaptation is being ignored in climate negotiations — was made with reference to the Copenhagen conference by Lorena Aguilar Revelo, global senior gender advisor to the International Union for Conservation of Nature (IUCN), part of the Global Gender and Climate Alliance (GGCA), co-founded (together with WEDO, UNDP and UNEP) in December 2007 at the UN climate change conference in Bali (interviewed by Sabina Zaccaro for TerraViva, 7 December 2009). “Of the three major conventions related to climate change – desertification, biodiversity and climate change – the UN Framework Convention on Climate Change is the only agreement with no mention of gender,” she observed. “There are innumerable global mandates calling for integrating a gender perspective into environmental and poverty reduction efforts that also apply to climate change. Nevertheless, there is no gender plan of action and even no mention of gender or women’s issues.” She expected one such mention in Copenhagen, and the alliance is working for more acknowledgement of its concerns in preparation for the Mexico conference. The Global Gender and Climate Alliance, now comprising 38 UN & civil society institutions, “works toward a mission of ensuring that all climate change policies, decision-making processes and finance mechanisms are gender-responsive”.

Based on its examination of State Parties reports, the Committee on the Elimination of Discrimination against Women (CEDAW) also expressed (primarily in a statement adopted at its 44th Session last August) concern about the absence of a gender perspective in the United Nations Framework Convention on Climate Change and other global and national policies and initiatives on climate change.

Research showing that the threats of climate change are not gender-neutral, but contribute to the already existing gender inequalities that exist across the globe, is presented in a new report, Women, Gender Equality and Climate Change, from the UN, the Women’s Environment and Development Organization (WEDO), and the University of London (available at <www.un.org/womenwatch>).

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CLIMATE NEGOTIATIONS

The Copenhagen experience “will serve as a base for discussions going on this year. It’s not only going to be focused on the United Nations framework, but more on what these emerging economies and big economies are committing to,” said former WHO director Gro Harlem Brundtland, the UN Secretary-General’s special climate envoy, speaking on the sidelines of a world conference on biofuels (AP, 16 March 2010). “You will have more of a double track system”, with smaller informal negotiations feeding into the UN framework.

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CLIMATE & POPULATION

Former Boston Globe columnist Ellen Goodman who attended the Copenhagen climate conference, noticed that “[a]n odd fatalism about population growth has settled in since 2007, when the Intergovernmental Panel on Climate Change declared the subject virtually untouchable. The ‘scope and legitimacy of population control’, they warned, were still ‘subject to ongoing debate’.’’

Part of the resistance to linkage of population & environment is the set of repressive connotations of the outdated term “control”, and part is summarized by Robert Engelman, co-author of a recent UN Population Fund (UNFPA) report, as “a perception that wealthy countries with lower fertility rates are casting aspersions on poor countries with high fertility rates, blaming them for having too many children”. But Ellen Goodman reminded her readers (“The human factor is missing in Copenhagen”, 11 December 20009) that “since the 1994 UN conference on population, international family planning policy has been focused on enabling women and men to make their own decisions. We’ve learned about the direct relationship between education and economic opportunities for women and smaller, later, healthier families.” She quoted Kathleen Mogelgaard, who works on population and climate change for Population Action International: “The beautiful thing about making this linkage is that so much of this [environmental debate] is about telling people what they cannot do. They cannot cut down forests or consume fossil fuels. This is one way to address the challenge by giving them what they want [a range of contraceptive options and information, reproductive health services].’’ And, as UNFPA head Thoraya Obaid says, “There is no investment in development that costs so little and brings benefits that are so far-reaching and enormous.’’

Ellen Goodman concludes: “In Copenhagen, talk is centered on technological fixes and political trade-offs. Responses are crafted by scientists, governments, meteorologists, finance experts. The silence on population is rooted in the belief that the human problem is the most intractable. But maybe it isn’t. What if we can lighten the burden on the planet while widening the chances for women? That’s my kind of offset.”

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MATERNAL DEATH & ILLNESS

On 17 June 2009, the United Nations Human Rights Council adopted a resolution recognizing maternal death and illness (MDI) — as defined by the World Health Organization — as pressing human rights concerns. More than 1500 women and girls die every day from complications related to pregnancy and childbirth — around 550,000 annually (www.who.int/pmnch/media/member news/2009/20090617_humanrightsresolution/en/index.html).

Ximena Andión Ibañez of the Center for Reproductive Rights, in an interview by Masyum Momaya for AWID (17 July 2009), says it has taken far too long to understand this as a human rights issue rather than a development problem or just an allegedly normal “unfortunate reality”, and a solely medical approach — the usual course of action, if any — is not effective, as “MDI is related to a series of socio-economic and cultural factors such as gender inequality and gender-based violence. … Taking a human rights-based approach, practitioners and policymakers focus not only on medical causes but also on socio-economic factors related to gender inequality.” The better approach focuses on the process as well as on outcomes, “which entails placing women’s equality and well-being at the center and treating them as bearers of rights” and “agents” who “participate in the design, implementation and evaluation of the programs and policies”. It also calls for special attention to marginalized groups of women and understanding of the multiple forms of discrimination they experience. And it “ensures the existence of monitoring and accountability mechanisms where governments and others can be held accountable for the failure to guarantee a woman’s human rights to survive pregnancy and childbirth”. Finally “governments are obligated to take effective measures to eliminate preventable MDIs”.

(The United States was among the co-sponsors of the resolution < reproductiverights.org/en/document/preventable-maternal-mortality-and-morbidity-and-human-rights>.)

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US & UN HUMAN RIGHTS COUNCIL

The Senate confirmed (on 3 March) the Obama Administration’s nomination of Dr Eileen Chamberlain Donahoe as the first ever US Ambassador to the UN Human Rights Council. Senator Gillibrand introduced her to the Foreign Relations Committee as having “a deep history of work on human rights and humanitarian issues; she has written extensively on issues of human rights and humanitarian international law; and she’s been engaged with the work of many independent human rights organizations, such as the Lawyer’s Committee for Human Rights, the Ginetta Sagan Fund for Women and Children at Amnesty International, and Human Rights Watch. As a scholar at the Center for International Security and Cooperation at Stanford, she has been engaged in cutting-edge dialogue about the need for collaboration and cooperation with respect to the most pressing global security needs.”

From Eileen Chamberlain Donahoe’s Senate testimony (1 December 2009):

As a member of the Council, the United States has a greater ability and responsibility to influence and refocus the Human Rights Council’s work. Participation in the Council provides the United States with an opportunity to engage in dialogue with nations around the world about our most fundamental values, interests, and concerns.

Furthermore, the Human Rights Council is the highest profile institution in the UN’s human rights structure, and its decisions and actions influence the operation of the other UN human rights mechanisms. This fact adds additional weight to the importance of exercising US leadership at the Human Rights Council.

… I intend to promote transparency and objectivity in all of the Council’s endeavors, and will work to ensure that greater focus is given to the most serious human rights violators. With strong U.S. leadership, the Human Rights Council can be encouraged to set priorities based on a more objective assessment of the most pressing human rights abuses and gain enhanced credibility as the lead entity for addressing global human rights concerns. …

… Given the congruence between the universal principles enshrined in the Universal Declaration of Human Rights and the fundamental values held in the United States, I believe we are well positioned to help lead the Human Rights Council to fulfill its mission. If confirmed, I will whole-heartedly dedicate myself to that important work.

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ARAB HUMAN RIGHTS

Human rights deteriorated across the Arab world in 2009, with governments engaging in repressive measures against their populations and working to erode international rights protection mechanisms, the Cairo Institute for Human Rights Studies said in a year-end report, Bastion of Impunity, Mirage of Reform: “Arab governments remained wedded to a broad array of repressive laws that undermine basic liberties.” The report also criticized current US policies as “wholly inimical to reform and human rights in the region”. The organization’s representative in Geneva warned at a press conference that Arab countries had extended attempts to undermine accountability to the United Nations Human Rights Commission. “Arab governments have largely taken strategies that they have perfected at a national level to avoid accountability, and they have exported them to the United Nations system,” he said (Samer al-Atrush, Agence France-Presse, 8 December 2009).

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ARAB HUMAN DEVELOPMENT

The latest UNDP Arab Human Development Report (“Challenges to Human Security in the Arab Countries” <www.arab-hdr.org/contents/index>), produced last year by another group of approximately 100 Arab scholars, investigated why obstacles to human development in the Arab world have “proved so stubborn” and concluded that too many citizens lack “human security — the kind of material and moral foundation that secures lives, livelihoods and an acceptable quality of life for the majority”. A sense of personal security — economic, political and social — “is a prerequisite for human development, and its widespread absence in Arab countries has held back their progress”. Factors undermining human security in the region include environmental degradation (especially desertification and water shortages), population expansion, high unemployment, and autocratic, unaccountable government.

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MAGHREB WOMEN’S RIGHTS

In the Maghreb region of northern Africa, support systems — such as Anaruz, a network of Moroccan women’s associations — are getting stronger and achieving some successes in influencing legal reforms and social practices in accordance with universal human rights, increasingly “exercising their political rights and civic voice”, Fatima Sadiqi has written (Common Ground News, 10 November 2009).

They enable countries of the Maghreb to “strive to reinterpret Islam in modern social contexts through their revised family codes, which secure women’s rights without compromising Islamic values. Tradition and modernity are not lived as mutually exclusive.”

“One of the main reasons for slow progress in women’s rights in the rest of the Arab world,” says Ms Sadiqi, “is an unfounded fear among conservatives that granting full equality to women constitutes an imposition of Western values and a deviation from Islamic norms. Proponents of women’s rights in the Maghreb, however, have made every effort in their thinking and action to show that it is patriarchy and social norms, and not Islam itself, that constitute the roots of their problems. Women’s rights are indeed congruent with the spirit of Islam and with universal ideals. Islamic jurisprudence has a tradition of ijtihad — an independent and contextual interpretation of the Qur’an and hadith — which allows consideration of culture as a changing concept.”

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BODILY RIGHTS IN MUSLIM SOCIETIES

The Coalition for Sexual and Bodily Rights in Muslim Societies (CSBR <www.wwhr.org/csbr.php>), founded in 2001 following an Istanbul international conference on “Women, Sexuality and Social Change in the Middle East”, is a solidarity network of “progressive NGOs and premier academic institutions in the Middle East, North Africa, South and Southeast Asia, working to promote sexual and bodily rights as human rights in Muslim societies”. In addition to Muslim women and men, it includes Jewish, Christian, Buddhist and other religious minority groups from Muslim-majority countries, “as they are also affected by various practices that violate human rights related to sexuality” (Pinar Ilkkaracan and Irazca Geray, in an AWID interview, 29 October 2009).

On 9 November 2009, CSBR organized in 11 countries public events and demonstrations on topics such as: “honor killings”, FGM/C, and other damaging or deathly customary practices; stoning as a punishment for adultery in Aceh, Indonesia; femicide; sexuality education in Tunisia; the impact of the fence/wall and house demolitions on Palestinian women; women’s reproductive rights in Sudan and Bangladesh; treatment of homosexuality as a disease in Pakistan; and the right to bodily and sexual integrity of all people. Participants “gathered on university campuses in Bangladesh, Indonesia, Lebanon and the Sudan, at press conferences in Cyprus, Egypt and Malaysia, in conference and concert halls in Tunisia and Pakistan, and on the streets of Turkey and Palestine, to assert that sexual and reproductive rights are universal human rights based on the inherent freedom, dignity and equality of all human beings”.

The CSBR says that “politicization of religion and Islamophobia have strengthened patriarchal and extremist religious ideologies” (2 November 2009). As a result of the global power struggles, the Islamic religious right discourse that frames sexual rights as “an imposed Western agenda” has gained more strength, observe the Coalition’s Pinar Ilkkaracan and Irazca Geray. For several years after September 2001, “we witnessed new international alliances between the Christian and Muslim religious right, specifically targeting sexual, bodily and reproductive rights to advance their own political agenda. These alliances were often led by the Vatican or the Organization of the Islamic Conference (OIC) and supported by the neo-conservatives then in power in the US.” Emboldened, the OIC began to block any advances related to sexual and reproductive rights — and even to object to any language about welfare of girls — at international UN conferences. “However, despite the OIC’s seeming unity at the conferences, … there are wide differences among Muslim societies regarding the progress made or the backlash encountered regarding sexual and reproductive rights at the national levels.” Nevertheless, many laws include articles that violate human rights related to sexuality. Accordingly, legal reforms are on the agenda of many CSBR members at the national level, as well as for CSBR as a transnational advocacy network.” (For example, see CSBR reports, Gender, Sexuality and Criminal Laws in the Middle East and North Africa and Turkish Civil and Penal Code Reforms from a Gender Perspective at <www.wwhr.org>.)

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UNRISD CASE STUDIES

Research for the Heinrich Böll Foundation/UNRISD Religion, Politics and Gender Equality program — carried out in eleven countries (Chile, India, Iran, Israel, Mexico, Nigeria, Pakistan, Poland, Serbia, Turkey and the United States) was completed at the end of 2009. The full list of final country reports is at <www.gwi-boell.de/de/web/index_1458.htm>.

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MULTICULTURALISM

Two recent books from the Peter Lang “Transversales” series (www.peterlang.com) sort through many of the complex issues of multilingualism and multiculturalism: Grandes et petites langues - Pour une didactique du plurilinguisme et du pluriculturalisme, academic contributions from five continents edited by George Alao, Evelyne Argaud, Martine Derivry-Plard, and Helene Leclercq; and La compétence plurilingue: regards francophones, work of French-speaking European & North American researchers edited by Daniele Moore and Veronique Castellotti.

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GLOBAL POLITICS OF HUMANITY

Observing that, “[i]n both domestic and international contexts, the languages of human rights and humanitarianism are often marshaled as moral claims that bolster diverse global enterprises of governance, intervention, and reform”, while “[i]n recent decades, the traditional contest of left and right has been displaced by a politics of humanity, the University of Pennsylvania Press, with support from The Mellon Foundation, announced in January a new journal, Humanity: An International Journal of Human Rights, Humanitarianism, and Development.

“This convergence of the concepts of human rights, humanitarianism, and development within a larger politics of humanity is one of the signature phenomena of our time,” the announcement continues. “The global politics of humanity legitimates itself not on the old foundation of settled international law but on new promises to generate new legal and political orders, to shape new social realities and relations, to forge new cultural connections and values. Human rights advocates find themselves involved in the rebuilding of political regimes, economic structures and the very social fabric of societies. Political advisers and academics of various persuasions engage in nation-building. Embedded anthropologists re-engineer traditional social structures in the midst of military occupations. More than ever, politics aims at generating specific forms of life, and the celebrated decline of state sovereignty seems to coincide with the rise of biopower.”

The new journal intends to provide “a single forum for the dispassionate, analytically focused examination of these trends. Humanity will explore the transformations in political understandings that have reshaped the terms of liberation and idealism as well as the practices of domination and control. While the global politics of humanity is emphatically a politics with an urge to mend, ameliorate, or even transform circumstances of disorder and atrocity, its very aspirational quality often immunizes it from critical inquiry. …”

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FEDERALISM STUDIES

The January/February 2010 issue of the newsletter of the Centre for Studies on Federalism announced a new review, Perspectives on Federalism, a free online peer-reviewed journal (www.on-federalism.eu/index.php) that “aims at becoming an open forum for interdisciplinary debate about federalism at all levels of government: sub-national, national, and supra-national. It will publish essays, review articles, and short notes to provide information and updated comments about political, economic and legal issues in federal states, regional organizations, and international organizations at global level, whenever they are relevant to scholars of federalism” <info@csfederalismo.it>.

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FEDERALIST/FEMINIST FIT

Consider the understanding of French philosopher Elsa Dorlin: “The question of equality in gender norms does not, all the same, entail homogenization. On the contrary, the question is to allow individuals to deploy themselves individually from a foundation of the same rights, the same privileges, the same conditions. People often reduce ‘equality of the sexes’ to the erasure or homogenization of the sexes. I believe, on the contrary, that ‘equality of the sexes’ would allow consideration of individuals on the basis of their intrinsic qualities and not on the basis of their gender identity” (8 March 2010 Le Monde discussion moderated by Mathilde Gérard; translation by Truthout French Language Editor Leslie Thatcher).

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EU-US RELATIONS & SOVEREIGNTY

Notre Europe (a “laboratory of independent thought”) is presenting a study, “Reshaping EU-US Relations: a Concept Paper” (available at <www.notre-europe.eu>), that summarizes deliberations by a working group that included Romano Prodi (former president of the Commission), Etienne Davignon (former vice-president of the Commission), Jacques Delors (former president of the Commission), Jerzy Buzek (president of the European Parliament), Guy Verhofstadt (former Belgian prime minister and current head of the EP Liberal group), Joschka Fischer (former German foreign affairs minister), Paavo Lipponen (former prime minister of Finland), and Tommaso Padoa-Schioppa (president of Notre Europe). Analyzing weaknesses on both sides, they conclude that “the revitalisation of a stable, effective and above all purposeful partnership between the EU and the US is therefore clearly in the interest of both parties”; but, for this to happen, “European countries must be ready to carry on with the work of political unification” because only a united and strong Europe, speaking with a single voice, will be taken seriously by the US.

Among the necessary changes, EU member states must stop believing “the illusion that sovereignty can be maintained in today’s world without having limits”. The writers of the report lament that “collective solidarity, the quest for the common interest, the building of the shared sovereignty in certain political areas have been gradually eroded to the benefit of special interests and national prerogatives, while European history has shown that even those countries that consider themselves powerful or close to the US only have influence when they are united”. Meanwhile, they say, the US must demonstrate convincingly that it has effectively replaced its “culture of unilateral hegemony” with multilateralism. The report concludes that it is time for the EU to tackle the question of single and united representation in international organizations, beginning with the G20.

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SOVEREIGNTY AS RESPONSIBILITY

“Flexible Global Governance” (in the Stanley Foundation’s Spring 2010 Courier), summarizes a February policy brief by Stewart Patrick, Director of the International Institutions and Global Governance Program of the Council on Foreign Relations. He writes that, “[n]otwithstanding its multilateral instincts, … the Obama administration is limited in its practical ability to promote and embrace sweeping reforms to global governance. … The balance sheet for Obama’s first year in office underscores both the opportunities for, and the constraints on, global governance reform in the current geopolitical environment. . . .

“Since the collapse of the bipolar confrontation with the Soviet Union, American national security analysts have debated whether the international system is ‘unipolar’ — with strong US hegemony — or increasingly ‘multipolar’. The Obama administration perceives a long-term diffusion of global influence toward multiple power centers and recognizes the growing constraints on an overextended United States. …

“Like preceding presidents, Obama has stressed that all countries must join in upholding and enforcing international norms (or expectations of state behavior) in realms ranging from nuclear nonproliferation to human rights. What is distinctive in the Obama approach has been its explicit articulation of the concept of ‘sovereignty as responsibility’. In other words, all countries must follow the rules and shoulder the burdens of providing global collective goods, from controlling the spread of weapons of mass destruction to stemming the emission of greenhouse gases, rather than ‘free-riding’.”

The brief, Global Governance Reform: An American View of US Leadership, is at <www.stanleyfoundation.org>.

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PEACEKEEPING

How are American interests served by each current UN peacekeeping mission? That’s one of the essential facts provided, along with summaries of the history and challenges of each mission, on a new educational website created by the Better World Campaign, sister organization to the United Nations Foundation: United in Peacekeeping (www.betterworldcampaign.org/un-peacekeeping/).

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PEACE, JUSTICE, EQUALITY

Believing that “peace is the commitment to equality and justice” and to “a democratic world free of physical, economic, cultural, political, religious, sexual and environmental violence and the constant threat of these forms of violence against women — indeed against all of humanity”, six Nobel Peace Laureates (Jody Williams, Shirin Ebadi, Wangari Maathai, Rigoberta Menchú Tum, Betty Williams and Mairead Corrigan Maguire) established the Nobel Women’s Initiative (NWI) in 2006 (see <www.nobelwomensinitiative.org>). Unfortunately, Laureate Aung San Suu Kyi still is not free to join them.

The Initiative, along with the Women’s League of Burma, planned an International Tribunal on Crimes Against Women in Burma for 2 March 2010, coinciding with the UN Commission on the Status of Women meeting, in order to challenge the impunity enjoyed by Myanmar’s military leaders and support other calls for a Commission of Inquiry by the UN Security Council into war crimes and crimes against humanity in Myanmar. The Tribunal also aimed “to engage members of the international community in activating the idea that there is a responsibility to protect those whose own governments are unwilling or unable to protect them” and to “raise awareness” ahead of elections.

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DEMOCRACY

Earlier, in Guatemala, the Nobel Women’s Initiative (NWI) with local & regional partners held a conference of over 100 international activists, journalists and policy-makers to “strategize about how women can reshape democracy to be more responsive to women”, since “democracies around the globe – already threatened by the financial crisis and militarized conflicts – will be further weakened unless women’s rights are guaranteed” (NWI press release, 13 May 2009). “Democracy does not stop with the vote,” said host Rigoberta Menchú Tum. “Governments must be held accountable for protecting the rights of women everywhere – in both public and private spheres. Democracy must respect human rights – civil, political, social and economic rights – not just majority rule.” Women’s rights often are the first trade-away “for the sake of greater national security or even in the name of ‘democracy’,” said Jody Williams. “But true democracy will be achieved when everyone’s rights are put front & center – starting with half the human population: women.”

Discussion was launched with the presentation of three definitions of democracy: two examples of “what the men have said”, and one referred to as “the first feminist definition”.

Democracy is a state in which the sovereign people, guided by laws which are of their own making, do for themselves all that they can do well and by their delegates do all that they cannot do for themselves everything it is possible to do, and through delegates, everything that is not.

- Robespierre, 5 February 1794

Democracy is a universally recognized ideal as well as a goal, which is based on common values shared by peoples throughout the world community irrespective of cultural, political, social and economic differences. It is thus a basic right of citizenship to be exercised under conditions of freedom, equality, transparency and responsibility, with due respect for the plurality of views.

- Inter-Parliamentary Union, Alexandria Declaration, 1997

Democracy is an infinitely including spirit. We have an instinct for democracy because we have an instinct for wholeness; …we get wholeness only through reciprocal relations, through infinitely expanding reciprocal relations. Democracy is really neither extending nor including merely, but creating wholes.

- Mary Parker Follett, The New State, 1909 (PSU Press, 1998)

At the close of the NWI conference (12 May 2009), spokeswomen Srilatha Batliwala and Malena de Montis called “upon all states and multilateral institutions to recognize that the democratization process is incomplete…. No country or society can claim to be democratic when the women who form half its citizens are denied their right to life, to their human rights and entitlements, and to safety and security. Despite this, we women have made extraordinary efforts to democratize the institutions of society that frame our lives and the well-being of all humanity … [even though] our search for justice is continually overwhelmed by the violence perpetrated upon us … We know that democracy that comes from the heart is not the rule of the majority, but safeguards dissent and difference with equal rights, and fosters a culture of peace. We are in search of democracy that transforms not just our lives, but all society – and we will not be silenced until it is achieved in every part of the world.”

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DEMOCRACY & EDUCATION

“You cannot plug in democracy, you must build democracy,” said Greg Mortenson speaking to a large audience at Mount Holyoke College on 5 December 2009 about his latest book, Stones into Schools: Promoting Peace with Books, Not Bombs, in Afghanistan and Pakistan. His earlier Three Cups of Tea, reportedly is mandatory reading for all senior US military personnel deployed to Afghanistan. Through his nonprofit Central Asia Institute and children’s Pennies for Peace, he has established more than 130 schools in Afghanistan and Pakistan, concentrating on girls’ education, because he has “seen [its] profound results” for whole communities. To avoid that influence, violent religious extremists in Afghanistan and Pakistan insist on shutting down schools and restricting women’s education. About 800 schools (only one of them Mortenson’s) had been closed in the last two-and-a-half years before he spoke. “Why are these big men with guns scared of little girls?” he asked. “Their greatest fear is not a bullet but a pen. … The greatest enemy that we all face in Afghanistan, Pakistan, or here in the US is ignorance.”


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LETTERS TO THE EDITOR:

I was very interested in the editorial “Political Animals” in Minerva 35 because it resonates with my deepest interest, the history and future of life on this planet. Your discussion of what constitutes the group we see ourselves as a part of is key to who we are and where we are going.

I read yesterday that in response to Switzerland’s intolerant decision to ban minarets, President Qaddafi of Libya has declared jihad against the Alpine nation. The silliness of seeing faith or ethnicity as our main self-definition is one of the big reasons why our planetary lifeboat is foundering. I think crowds are much more likely to be mad than wise.

To see the whole human race as our primary group may still not be going far enough to manage our planetary crises, but it would be a big step in the right direction. As the cause of the sixth worldwide mass extinction in the last half billion years, we surely have major responsibility for our fellow species as well. We are forced into the role of planetary stewards because of the enormous harm we are capable of and have already committed.

While you’re probably just in relaying Olivia Judson’s warning that diseases caused by infectious microbes are among humanity’s most serious threats, it’s nevertheless true that the vast majority of species of bacteria in our gut are not only harmless to us but essential to our survival. I’m intrigued that crown species like human beings are utterly dependent on the hierarchy of less evolved beings we share the planet with, not the other way around. One of the loveliest scientific ideas I’ve encountered in the last year is that the eukaryotic cell – which with its nucleus, mitochondria and relatively large size is the building block of all multicellular life – has probably evolved from a symbiosis between the other two domains of life, bacteria and archaea. According to paleontologist Andrew Knoll, “nature appears not so much ‘red in tooth and claw’ as ‘green in mergers and acquisitions’. ”

As animals, human beings have generally followed patterns of aggressive expansion directed by our basic instincts. In a stable natural environment, the ambitions of organisms and species are subject to mutual checks and balances like in an ideal economic community. Humans have upset that balance through enormous technical powers with which we express drives harmless and normal in our less ingenious and better-integrated fellow organisms but in our case dangerous to Earth.

The way we need to change has been spelled out by prophets and philosophers starting 3000 years ago. Your second to last paragraph, citing the choice between “animal instincts and human capacities” expresses the problem exactly. Is there still time? Ever the optimist and miracle-seeker, I hope so.

Scott L. Hoffman
Washington, DC
1 March 2010

Scott Hoffman, is the former director of the World Federalist Institute.


Your editorial, “Political Animals” (Minerva, November ’09), I find brilliant – far-reaching and wide-ranging but adhering throughout to its theme of the sociological swarm and the new discipline, “open innovation … wisdom of crowds”.

Reading it, I was reminded of the concept psychologists call “cognitive dissonance”. The term refers to how we rearrange our thinking to make it consistent with our actions. Thus, I became vegetarian, because I could not reconcile loving animals with eating them. Is cognitive dissonance becoming endemic in society?

You mention a definition of “behavior” as “the internal coordinated response (action or lack of action) that an individual or a group makes to a stimulus that can originate inside or out”. Yes, it is true that thinking about thinking (called “metacognition”) may be a behavior on the individual level, but how self-aware are we, as a group, when it comes to thinking, to our own cognitive dissonance? To paraphrase G.K. Chesterton in “The Napoleon of Notting Hill”, people listen to the prophecies of their wisemen – and then they all go and do something else. (But how consciously?)

The “swarm mentality” (if I may call it so) controls simultaneous behavior in multitudes of individuals, schools of fish, but also humans, each of whom may consider his/her response to a stimulus to be ethical, reasoned, and, of course, self-preserving. Self-preservation is the key here: actions that stem from fear. Military research using animals is an example, and so is much political maneuvering (belief in swift-boat stories, for example).

The big FEAR these days has switched from the lurking terrorist on whom we must make war, to the danger of human extinction from our own cleverness – in fact, environmentalism. Alex Gourevitch calls this “a left-wing politics of fear because it rests on the deeply fearful idea that only an overweening threat to our physical and collective health can inspire us to ‘transcendence’. Threats to the very conditions of life, rather than social controversies over power and distribution, come to motivate political engagement that presumes setting to one side inequality and unfreedom as the central categories of political contestation” (n+1, no.6, winter 2008, pp 22-23).

Perhaps in future there will be nothing dissonant about cognition in the case of universal scramble for air and water.

Thank you for a fine edition of Minerva.

Mollie Schmidt
Rome, Maine
21 March 2010

Mollie Schmidt is a psychologist, a Country Specialist for Amnesty International, and author of professional publications, poetry, and a children’s book.


BACK COVER:

A deflating balloon? Pleated parachute? An alluvial fan between the Kunlun and Altun mountain ranges that form the southern border of the Taklimakan Desert in the Xinjiang Province of China (2 May 2002)

Image courtesy of USGS National Center for EROS and NASA Landsat Project Science Office

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