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Scientists form a Global Anti-War, Anti-Genocide Network: from Hiroshima to Gaza

7 Mar

[Prefatory Note: The post below is the slightly edited text of a keynote address to an organizational meeting for establish a worldwide network of Scientists Against War and the Destructive Use of Science as stimulated by the Israeli genocide against the civilian population of Gaza. This encouraging event of global scope occurred on December 9, 2023, some six weeks before the International Court of Justice issued its historic Interim Order on January 26, 2024 with a near unanimous vote supportive of the ‘plausibility’ of South Africa’s initiative undertaken in accord with Article IX of  the Genocide Convention to allow Parties to bring legal disputes as to the applicability of allegations of genocide to be resolved under the authority of ICJ. A video version of my talk is available: https://youtu.be/-kIb-NhVHiQ ].

I find the initiative that the organizing committee has taken in producing this Convention Against War and Destructive Use of Science: Scientists Against Israeli Apartheid, Occupation and Genocide to be a glimmer of light in a dark sky. A dark sky that is dominated by the most transparent instance of genocide in human history.

Where because of the capacity of worldwide media to show the daily unfolding of this terrible criminal action in Gaza and its related effects in the West Bank as well, the peoples of the world are exposed as never before to the concrete exposure of genocide in real time. Past genocides, even the Holocaust, have always been something relatively abstract from our consciousness, with its horrifying realities exposed long after the mass killing has stopped. This immediacy and unmistakable reality of the Gaza genocide, including the exposure of its sadistic details, intensifies the challenge to the collective conscience of humanity..  

What is happening in Gaza, it is not only a visible reality for the peoples of the world and the governments, the leaders and those in international institutions, it is also something that is reinforced by the explicit endorsement of such an approach to conflict as has been embarked upon by the leadership of Israel. Never has such a candid admission that one is striking against the people as a whole: cutting off their food and fuel and electricity, bombing their hospitals and places of shelter, targeting places where children and women gather. What is also shocking is that display of horror enjoyed the support and active complicity of several of the leading liberal democracies in the world. It suggests an imperial post-colonial posture toward the Global South in Western Europe and North America, which seems to be largely configured inter-civilizationally.

This Gaza onslaught is a dramatic horror story that makes this kind of transnational professionally grounded initiative against militarism so encouraging, a glimmer of light during dark times when many storm clouds hover close to planet earth. To oppose militarism all of its manifestations will hopefully become a dominant preoccupation of scientists and others, indeed for everyone with a global conscience to motivate them to feel that they must act responsibly in light of such developments that cloud the present and pose dire threats for the future..

Let me refer briefly to my experience with militarism and war-making. Having taught, as was said, at Princeton University for 40 years, I was surrounded by some of the world’s leading scientists including Robert Oppenheimer, John Wheeler, Murph Goldberger, and Freeman Dyson and others of global stature. What intrigued me then was the degree to which these outstanding scientists were enticed by the opportunity to take part in the security dimensions of government policy, which included feeding the militarist appetites of the private sector, exerting an unhealthy influence on public opinion, domestic politics, and a bloated bilateral peacetime military budget over the years by grossly exaggerating security threats and by the economically motivated projection of American power worldwide. This kind of toxic connection between scientists and government policy which is probably more extreme in both its character and effects in the United States than elsewhere.  being labeled by the US president ; the degree to which the US has the largest military budget and also is by far the largest arms supplier in the world, making it the largest source of military hardware and software among the national merchants of death. The US President, Dwight Eisenhower warned Americans about the dangers of ‘the military-industrial complex’ in his 1961 Farewell Address, a warning that to this day goes unheeded. Eisenhower’s words are worth recalling:

“we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military–industrial complex. The potential for the disastrous rise of misplaced power exists, and will persist.In actuality, the danger has increased in the last 62 years.

The other reinforcing experience I had was to visit the two leading nuclear strategic centers of global security policy, in the United States, and I take notice of two kinds of personalities that one encountered there. These were venues dominated by scientists.

One was a feeling that by contributing to the military development of weaponry and doctrine and so on scientists were somehow doing something in the “real world” and that this was a source of what struck me then as a kind of careerist excitement for them. And the other kind of scientific personality were people who didn’t know a great deal about politics but were indoctrinated into an unquestioning acceptance of the prevailing ideology of the time and were Cold War activists in a very superficial yet dogmatic way, This led them to believe that their work that consisted of helping with the development of weapons and the worst kind of weapons was something that was positive, that it contributed to a better world, both guarding the peace against the ideological enemy in Moscow and making the world safe for market-oriented constitutionalism.

In other words, ideology underpinned this enthusiasm for robust connections between the scientific community militarism that was broadly present in the society and very very salient, at least in the United States, throughout the entirety of the Cold War—and actually after the Cold War—because it saw the opportunity (with the collapse of the Soviet Union) to become the unipolar dominant presence in the world and didn’t have the imagination to choose anything other than the solidification of its military dominance as the path to establish and maintain its hegemonic role in international political life after the Cold. And this quest continues to guide American foreign policy despite rising resistance throughout the non-West. have focused on the United States partly because I know it best but also because I think it represents, in its own way, a powerful metaphor for the distortions that arise from this misbegotten marriage of militarism and knowledge as filtered through the brilliance of some of  the world’s finest scientists.

This kind of initiative, that you all are part of, is an overdue reaction. Perhaps the extremity of what’s happening in Gaza made many of us, regardless of professional orientation, to act in anti-militarist ways that we were not motivated to act before. It overcame a human tendency toward complacency and the feeling of helplessness about taking on these larger issues.

But I think that one of the revelations of this outbreak of genocide in Gaza is the helplessness of the formal structures of war prevention and the protection of peoples against abusive behavior. The UN, which was supposedly created as a war prevention institution after World War II, was, in a sense, designed by its founders to fail because it gave the five most powerful countries in the world the authority to block any kind of effective response that might oppose or neutralize militarism and aggressive and criminal undertakings in the course of war, epitomized by vesting a veto power in the winners of World War II.

This awakening from decades of indulging militarism which I think is happening in many domains, not just among scientists. I’m part of a parallel initiative of so-called global intellectuals that is similarly awakening to the fact that if the peoples of the world do not take responsibility, nothing effective will be done to curtail the menace of militarism and destructive warfare.

And so, this initiative among scientists is systemically important, giving rise that it strengthens over time, and does not dissipate when the current crisis subsides. .

There’s one other general factor that hasn’t often been taken into account, that despite this surge of militarism in the post-Cold War and present world: militarism hasn’t produced political results associated with costly investments in achieving military superiority nationally, regionally, and globally. In the post-1945 period, the large investments in military capabilities have proved in most combat zones to be dysfunctional. In a series of symbolic activities that sought to bring to bear military superiority as a way of controlling the political outcomes in Global South combat zones have ended in political defeat for the side controlling battlefield results. And the assumption of those that make foreign policy for almost all leading governments is that history is constituted by those that prevail in military conflicts. That, in other words, that war and militarism continue to have the same historical agency that in earlier times allowed  European colonialism to control most of the non-West.

But recent international experience defies that understanding and the US especially should have learned this by its decade-long experience in the Vietnam War. In that war  the US had complete military dominance yet lost the war. It is important to understand tat the lessons of that political defeat cannot be learned by these militarist governing elites. This is because there’s too strong a vested interest in persisting with the belief that military agency is what controls political outcomes and shapes history, a view that although contrary to experience continues to prevail in the coopted most influential media platforms throughout most of the world, reflecting as well the decline of independent media in even the most respected political democracies.

If Vietnam wasn’t enough of a pedagogic experience, then the 20-year commitment to state building in Iraq and in Afghanistan should have been a breakthrough that would encourage a more critical political consciousness in relation to military approaches to global security in the 21st century. But again, the energies of the militarist leverage within societies remained too strong to learn the lesson that in a post-colonial period of important powers, exhibited by persistent national mobilization in response to foreign intervention, that military superiority does not any longer produce favorable cost/benefit calculation. Any objective assessment of all the—not only the examples I’ve given—but Libya, Yemen, Syria, all of these venues of military intervention produced devastation, to be sure. But they didn’t satisfy the objectives of those who invested lives and trillions of dollars in achieving control the political outcomes, losing out both normatively and geopolitically as well.

Basically that’s a constructive reality, and it’s not just applicable to the United States. All the colonial wars with European states were won by the weaker side militarily. And that’s a terribly important lesson. Why it can’t be learned is because it would undercut the profitability of the arms industry and the power of the military within governmental bureaucracies. So what was done after the Vietnam War was not a matter of controlling involvement or the preparation for less militarist, more prudent forms of security, but instead the development of new weapons and the employment of scientists in that process, that is, the cure for the failures of militarism is to invest more intelligently and even more expansively in militarism, a seeming unbreakable cycle that is not susceptible to repudiation by repeated experiences of failure and moral/legal outrage. It will take anti-militarist pressures generated from within civil society, and hopefully achieving global scope and influence.

In effort to control the media during future intervention, the popular slogan in the US was that the Vietnam War was lost not on the battlefield in Vietnam but in the American living room. The idea was that the media would be more subjected to the discipline of a militarized political consciousness was accorded by a high policy priority by think tank and foreign policy elites..

Let me bring these remarks to an end by going back to the Gaza reality for a moment and saying that the Israeli practice there of genocide is in a sense a recognition of the futility of war as between two military capabilities. This is a war against people. And it’s a war that can be won only by the elimination or the dispossession of people. In that sense, it is a correct, perverse, and surrealistic recognition of the futility of conventional war as a way of shaping politics. It’s a horrifying reaction to that futility by resorting to an explicit avowal of genocide as the basis of Israeli security and territorial ambition in a sense, particularly applicable in contexts of settler colonial projects that to succeed must eliminate or totally marginalize the indigenous population, making even longtime residents, strangers in their own homelands.

So let me end by saying I applaud the draft Declaration, which I think is a very powerful document, and I hope that this initiative will lead to a worldwide process of anti-militarism and anti-war sentiment that will enlist powerful support from scientists and widespread respect from independent media, peace minded governments, and citizens of concern and conscience.

Thank you very much for giving me this opportunity to speak at this important occasion.

Foreword, Suzanne Hammad, Toward a Theory of Emplaced Resistance: Everything Starts and Ends with the Land (Rowman & Littlefield, 2023)

26 Feb

           

[Prefatory Note: I am re-posting this text because of its relevance to ongoing events and with this new Prefatory Note, partly because illness has kept me from a normal blogging rhythm. The post below is the text of my foreword to Suzanne Hammad’s important book, which explores from an ethnographic perspective, the deep and often hidden roots of resistance to alien occupation, and gives an account based on her lived experience about the specificities of Palestinian resistance in the West Bank town of Bil’in, a place known for public protests against the intrusive presence of Israel’s unlawful separation wall. This tale of resistance is also anguishly relevant to ongoing relevant to the criminal onslaught being carried out by Israel in Gaza, illustrating the extremities of violence relied upon by the Occupying Power to a totally vulnerable entrapped Palestinian population of 2.3 million persons as its regime of apartheid culminates in textbook genocide, a human catastrophe like no other in its transparency accentuated by support received from liberal democracies in the West.]  

RAF Foreword to

Hammad, Toward a Theory of Emplaced Resistances: Everything

            Starts and Ends with the Land (Rowman & Littlefield, 2023)

[Prefatory Note: I am re-posting this text because of its relevance to ongoing events and with this new Prefatory Note, partly because illness has kept me from a normal blogging rhythm. The post below is the text of my foreword to Suzanne Hammad’s important book, which explores from an ethnographic perspective, the deep and often hidden roots of resistance to alien occupation, and gives an account based on her lived experience about the specificities of Palestinian resistance in the West Bank town of Bil’in, a place known for public protests against the intrusive presence of Israel’s unlawful separation wall. This tale of resistance is also anguishly relevant to ongoing relevant to the criminal onslaught being carried out by Israel in Gaza, illustrating the extremities of violence relied upon by the Occupying Power to a totally vulnerable entrapped Palestinian population of 2.3 million persons as its regime of apartheid culminates in textbook genocide, a human catastrophe like no other in its transparency accentuated by support received from liberal democracies in the West.]  

RAF Foreword to Suzanne Hammad, Toward a Theory of Emplaced Resistances: Everything

            Starts and Ends with the Land (Rowman & Littlefield, 2023)

This fascinating book gives us not only creative ways of grasping the underlying continuities of the Palestinian ordeal but also a truly original conception of why the long arc of resistance and resilience, stretching across time and taking certain distinctive forms, has been sustained for more than a century in the face of assorted trials and tribulations. None of these tests of Palestinian resistance was greater than the double assault on the fundamentals of Palestinian normalcy in the West Bank than that posed by the ever-expanding settlement movement and the connected construction of an encroaching Separation Wall on mostly occupied Palestinian land commencing in 2001.

Suzanne Hammad views the evolving Palestinian reality through an ethnographic lens that complements what the media reports, leaders and intellectuals have to say, and militants achieve by direct confrontation with the daily[MK1]  experience of Palestinians living under the heavy boot of Israel’s apartheid regime which pursues with accelerating vigor its own agenda of ethnic cleansing and dispossession of people from their land. To carry out such an exploration led Hammad to conduct her field research for three years in a single West Bank community, the village of Bil’in. The implications of her findings have a broad resonance for Palestinian studies as they illuminate the realities of many similar villages subject to occupation, and indeed inform the situation and consciousness of all Palestinians regardless of whether living under occupation, in Arab refugee camps, or in pre-1967 Israel. In this sense, Bil’in with its population of less than 2000 offers us a rich metaphor by which to decipher the entire Palestinian predicament, and better appreciate the various modes of response that underpin resistance not only to the existential abuses being experienced under occupation but to the foreshadowing of an inevitable liberation that Israel’s state violence is capable of punishing harshly, yet unable so far to destroy. It might even be unable to comprehend such resistance. It is bringing to light these under-appreciated facets of Palestinian sumud or steadfastness that makes this book illuminating reading for all who wish to gain a deeper comprehension of this tragic struggle that remains horizonless as to beginning and end.

Although Bil’in is but one of many West Bank villages, its selection by the author as her main case study is hardly accidental or arbitrary. This village distinguished itself from many other superficially similar villages in at least two important[MK2]  ways. First, residents experienced the severe intrusion of the Wall upon its living space, vividly exemplified by the barbed wire, electrified fence passing through Bil’in in ways that cut its residents off from 60% of their agricultural growing and grazing land, as well as the surrounding ‘empty’ areas used for recreation, reflection, and spiritual growth, including gatherings of the whole community during holidays, and even more during the harvesting times, especially of olives. Bil’in’s inhabitants were cut off by a permit system that was required to pass the single gate in the wall that granted them permission to go beyond the mostly residential part of the village, and in some cases, gain access to their own farmland. Secondly, residents reacted through collective anti-Wall protests every Friday for at least 15 years starting in 2005. The continuity and persistence of these protest dramatized Palestinian opposition to the Wall and the resolve of villagers to resist non-violently, yet with courage and resolve. This activism in Bil’in contrasted reliance on peaceful methods with the violent brutality of Israel’s apartheid regime, which imposes Jewish supremacy even in occupied Palestine and in defiance of international humanitarian law. In relation to the Wall, Israeli defiance became overt as Israel rejected the near unanimous (14-1) findings of the World Court’s Advisory Opinion of 2004. Such an authoritative legal endorsement of Bil’in fundamental grievance added legitimacy to the Friday protests by confirming that it was unlawful for Israel to construct a supposed security Wall on Occupied Palestinian Territory, and hence the Wall should be dismantled, and the Palestinians given reparations for the harm sustained. Implicit in the Advisory Opinion was the related idea that Israel’s situating the Wall on Palestinian territory was more a land grab than a genuine security measure.

We ignore the special contribution of Hammad’s inquiry if we are content with this most visible level of interaction, which is to depict both the depth of Palestinian suffering and its transcendence in the lived daily life of the residents of Bil’in. On the one side a deprivation so severe that it prompts inhabitants to pronounce their condition by such sayings as ‘we’re alive only because we are not dead yet” or “if we had the chance we would choose death over living under occupation.” And yet, this is not at all the bleak understanding that Hammad seeks to impart, which is rather a seemingly contradictory sense in Bil’in that our life is not worth living and yet if we will go on living our values, resisting Israel’s encroachments, and transcending their harmful intentions, by nurturing the pride and pleasure associated with sustaining our way of life in the face of hardships, humiliations, and humbling adjustments we will be living the best possible life given the circumstances. To get at this interface between despair and transcendence, Hammad enables us to listen closely to the voices of Bil’in’s people, which dominate the text. This witnessing by Bil’inians decries the pain of profound loss yet seamlessly affirms their pride and meaning of life by maintaining organic connections as best they can with the land and their ancestral homes by doing as much of what they did before the Wall by walking alone or with a friend in the arid wilderness beyond the fertile land or convening the village children and elders to take part in the annual olive harvests that are more than agricultural and livelihood happenings, but are truly sacred rituals that combine work, play, festivals of remembrance, and defiant reaffirmations of a sense of belonging that guns, settlements, and provocations are incapable of damaging, let alone destroying.

Along the way we become privy to many telling details that add credibility to this seeming impossible atmosphere of existential contradiction. For instance, the residents of Bil’in do not waste a moment of regret lamenting their decision to stay in their homes as near as possible to their land on the wrong side of the Wall, come what may in terms of settler violence, encroachment, and Israeli tactics of repression. On the contrary, those Palestinians who departed from their homes and land increased their experience of injustice and suffering associated with Israeli 1948 tactics of dispossession and subsequent reenactments of the nakba; in retrospect, those so coerced, should for their own sake have stayed, resisted, and even accepting death as preferable to displacement, however cruelly induced to attain the Zionist settler colonial goals.

In another telling example, Hammad show us how those Bil’in residents rendered unable to grow their own subsistence food on their diminished farmland, losing the dignity associated with living off the produce yielded from one’s own land as generations before them had done. A further creative initiative undertaken not only for practical reasons, but in the spirit of nonviolent resistance is a food sovereignty movement in Bil’in which seeks to act collectively as a community to maintain local subsistence living standards without outside dependence.

These ways of balancing the ordeal of the occupation against a resolve to live as authentically as possible in traditional ways is what most truly captures the complex truths of life in Bil’in. In other words, the weekly protests that gave Bil’in worldwide prominence are the visible display of stubborn resistance. These marches to the wall opposed by Israel’s active military presence are the front story, but it is the back story of the daily lived life of residents that is the core of a resistance-unto-death that is quietly enacted on an hourly basis by the people of Bil’in. This extended exposure to the voiced experiences of Bil’in’s residents also abandons the conventional reliance of scholarly inquiry on the binary optics of oppressor/victim or victim/resister. This enriches the appreciation that Palestinian life under occupation is not properly interpreted as an either/or reality, but is more truly constituted by a richer interwoven texture of creative adaptation, stubborn revolt, depressing captivity, and liberating defiance.

Suzanne Hammad’s relationship to this account of her experience in Bil’in is at once deeply personal while at the same time managing to uphold the best traditions of academic rigor. She does not obscure her own background whose father left Nablus in the 1967 War for the sake of economic opportunity to start a family outside, taking refuge in an Arab country. She makes no effort to offer a balancing rationale for the Zionist Project or set forth the Israeli security narrative, yet this book came across to me as not only revelatory but entirely trustworthy. Hammad attains her goals by allowing the people of Bil’in to speak about their lives in ways that enlighten readers no matter how familiar they are with the large literature on the Palestine struggle. This study is also a rebuke to those who insist that objectivity requires a total detachment from partisan perspectives by achieving an understanding of Palestinian resistance that has eluded conventional scholarship for more than seven decades.

There are some lingering questions that make me urge Hammad to consider undertaking a sequel.

            –Is this attachment to home and place especially strong in Bil’in because the fence/Wall bisects the lived life of the village, or has this sense of loss transcended the physicality of Bil’in to become part of a broader Palestinian imaginary by way of empathy and projection?

            –If after a few years, will a renewed immersion in Bil’in after a year or so confirm the persistence of Hammad’s findings, given the heightened Israeli provocations of the extremist leadership that took over the Israel government at the start of 2023, and put the West Bank at the top of its expansionist policy agenda?

            –How do the daily lives of city dwellers in Jenin or Nablus exhibit resistance in ways that either resemble or differ from Bil’in and from one other?

            –And even more wider afield, is everyday Palestinian resistance, with its pride of place and home attached to sumud unique to the Palestinian reality, or is it paralleled in other national situations of sustained repression of an ethnically distinct people in similar or differing ways? For example, Kashmir, Western Sahara, Catalonia, Tibet, Rohingya (Rakhine State, Myanmar)?

Hammad’s inspiring study has many additional ramifications that invite further study, but as a way of conceiving the Palestinian ordeal this book presents the most convincing, compassionate, and imaginative understanding of just how deep and abiding are the roots of Palestinian resistance. It is a great achievement as well as a loving tribute to the forms of resistance enacted by the village people of Bil’in against the apartheid regime of mighty Israel.

Richard Falk

Rome, July 24, 2023


Hammad, Toward a Theory of Emplaced Resistances: Everything

            Starts and Ends with the Land (Rowman & Littlefield, 2023)

This fascinating book gives us not only creative ways of grasping the underlying continuities of the Palestinian ordeal but also a truly original conception of why the long arc of resistance and resilience, stretching across time and taking certain distinctive forms, has been sustained for more than a century in the face of assorted trials and tribulations. None of these tests of Palestinian resistance was greater than the double assault on the fundamentals of Palestinian normalcy in the West Bank than that posed by the ever-expanding settlement movement and the connected construction of an encroaching Separation Wall on mostly occupied Palestinian land commencing in 2001.

Suzanne Hammad views the evolving Palestinian reality through an ethnographic lens that complements what the media reports, leaders and intellectuals have to say, and militants achieve by direct confrontation with the daily[MK1]  experience of Palestinians living under the heavy boot of Israel’s apartheid regime which pursues with accelerating vigor its own agenda of ethnic cleansing and dispossession of people from their land. To carry out such an exploration led Hammad to conduct her field research for three years in a single West Bank community, the village of Bil’in. The implications of her findings have a broad resonance for Palestinian studies as they illuminate the realities of many similar villages subject to occupation, and indeed inform the situation and consciousness of all Palestinians regardless of whether living under occupation, in Arab refugee camps, or in pre-1967 Israel. In this sense, Bil’in with its population of less than 2000 offers us a rich metaphor by which to decipher the entire Palestinian predicament, and better appreciate the various modes of response that underpin resistance not only to the existential abuses being experienced under occupation but to the foreshadowing of an inevitable liberation that Israel’s state violence is capable of punishing harshly, yet unable so far to destroy. It might even be unable to comprehend such resistance. It is bringing to light these under-appreciated facets of Palestinian sumud or steadfastness that makes this book illuminating reading for all who wish to gain a deeper comprehension of this tragic struggle that remains horizonless as to beginning and end.

Although Bil’in is but one of many West Bank villages, its selection by the author as her main case study is hardly accidental or arbitrary. This village distinguished itself from many other superficially similar villages in at least two important[MK2]  ways. First, residents experienced the severe intrusion of the Wall upon its living space, vividly exemplified by the barbed wire, electrified fence passing through Bil’in in ways that cut its residents off from 60% of their agricultural growing and grazing land, as well as the surrounding ‘empty’ areas used for recreation, reflection, and spiritual growth, including gatherings of the whole community during holidays, and even more during the harvesting times, especially of olives. Bil’in’s inhabitants were cut off by a permit system that was required to pass the single gate in the wall that granted them permission to go beyond the mostly residential part of the village, and in some cases, gain access to their own farmland. Secondly, residents reacted through collective anti-Wall protests every Friday for at least 15 years starting in 2005. The continuity and persistence of these protest dramatized Palestinian opposition to the Wall and the resolve of villagers to resist non-violently, yet with courage and resolve. This activism in Bil’in contrasted reliance on peaceful methods with the violent brutality of Israel’s apartheid regime, which imposes Jewish supremacy even in occupied Palestine and in defiance of international humanitarian law. In relation to the Wall, Israeli defiance became overt as Israel rejected the near unanimous (14-1) findings of the World Court’s Advisory Opinion of 2004. Such an authoritative legal endorsement of Bil’in fundamental grievance added legitimacy to the Friday protests by confirming that it was unlawful for Israel to construct a supposed security Wall on Occupied Palestinian Territory, and hence the Wall should be dismantled, and the Palestinians given reparations for the harm sustained. Implicit in the Advisory Opinion was the related idea that Israel’s situating the Wall on Palestinian territory was more a land grab than a genuine security measure.

We ignore the special contribution of Hammad’s inquiry if we are content with this most visible level of interaction, which is to depict both the depth of Palestinian suffering and its transcendence in the lived daily life of the residents of Bil’in. On the one side a deprivation so severe that it prompts inhabitants to pronounce their condition by such sayings as ‘we’re alive only because we are not dead yet” or “if we had the chance we would choose death over living under occupation.” And yet, this is not at all the bleak understanding that Hammad seeks to impart, which is rather a seemingly contradictory sense in Bil’in that our life is not worth living and yet if we will go on living our values, resisting Israel’s encroachments, and transcending their harmful intentions, by nurturing the pride and pleasure associated with sustaining our way of life in the face of hardships, humiliations, and humbling adjustments we will be living the best possible life given the circumstances. To get at this interface between despair and transcendence, Hammad enables us to listen closely to the voices of Bil’in’s people, which dominate the text. This witnessing by Bil’inians decries the pain of profound loss yet seamlessly affirms their pride and meaning of life by maintaining organic connections as best they can with the land and their ancestral homes by doing as much of what they did before the Wall by walking alone or with a friend in the arid wilderness beyond the fertile land or convening the village children and elders to take part in the annual olive harvests that are more than agricultural and livelihood happenings, but are truly sacred rituals that combine work, play, festivals of remembrance, and defiant reaffirmations of a sense of belonging that guns, settlements, and provocations are incapable of damaging, let alone destroying.

Along the way we become privy to many telling details that add credibility to this seeming impossible atmosphere of existential contradiction. For instance, the residents of Bil’in do not waste a moment of regret lamenting their decision to stay in their homes as near as possible to their land on the wrong side of the Wall, come what may in terms of settler violence, encroachment, and Israeli tactics of repression. On the contrary, those Palestinians who departed from their homes and land increased their experience of injustice and suffering associated with Israeli 1948 tactics of dispossession and subsequent reenactments of the nakba; in retrospect, those so coerced, should for their own sake have stayed, resisted, and even accepting death as preferable to displacement, however cruelly induced to attain the Zionist settler colonial goals.

In another telling example, Hammad show us how those Bil’in residents rendered unable to grow their own subsistence food on their diminished farmland, losing the dignity associated with living off the produce yielded from one’s own land as generations before them had done. A further creative initiative undertaken not only for practical reasons, but in the spirit of nonviolent resistance is a food sovereignty movement in Bil’in which seeks to act collectively as a community to maintain local subsistence living standards without outside dependence.

These ways of balancing the ordeal of the occupation against a resolve to live as authentically as possible in traditional ways is what most truly captures the complex truths of life in Bil’in. In other words, the weekly protests that gave Bil’in worldwide prominence are the visible display of stubborn resistance. These marches to the wall opposed by Israel’s active military presence are the front story, but it is the back story of the daily lived life of residents that is the core of a resistance-unto-death that is quietly enacted on an hourly basis by the people of Bil’in. This extended exposure to the voiced experiences of Bil’in’s residents also abandons the conventional reliance of scholarly inquiry on the binary optics of oppressor/victim or victim/resister. This enriches the appreciation that Palestinian life under occupation is not properly interpreted as an either/or reality, but is more truly constituted by a richer interwoven texture of creative adaptation, stubborn revolt, depressing captivity, and liberating defiance.

Suzanne Hammad’s relationship to this account of her experience in Bil’in is at once deeply personal while at the same time managing to uphold the best traditions of academic rigor. She does not obscure her own background whose father left Nablus in the 1967 War for the sake of economic opportunity to start a family outside, taking refuge in an Arab country. She makes no effort to offer a balancing rationale for the Zionist Project or set forth the Israeli security narrative, yet this book came across to me as not only revelatory but entirely trustworthy. Hammad attains her goals by allowing the people of Bil’in to speak about their lives in ways that enlighten readers no matter how familiar they are with the large literature on the Palestine struggle. This study is also a rebuke to those who insist that objectivity requires a total detachment from partisan perspectives by achieving an understanding of Palestinian resistance that has eluded conventional scholarship for more than seven decades.

There are some lingering questions that make me urge Hammad to consider undertaking a sequel.

            –Is this attachment to home and place especially strong in Bil’in because the fence/Wall bisects the lived life of the village, or has this sense of loss transcended the physicality of Bil’in to become part of a broader Palestinian imaginary by way of empathy and projection?

            –If after a few years, will a renewed immersion in Bil’in after a year or so confirm the persistence of Hammad’s findings, given the heightened Israeli provocations of the extremist leadership that took over the Israel government at the start of 2023, and put the West Bank at the top of its expansionist policy agenda?

            –How do the daily lives of city dwellers in Jenin or Nablus exhibit resistance in ways that either resemble or differ from Bil’in and from one other?

            –And even more wider afield, is everyday Palestinian resistance, with its pride of place and home attached to sumud unique to the Palestinian reality, or is it paralleled in other national situations of sustained repression of an ethnically distinct people in similar or differing ways? For example, Kashmir, Western Sahara, Catalonia, Tibet, Rohingya (Rakhine State, Myanmar)?

Hammad’s inspiring study has many additional ramifications that invite further study, but as a way of conceiving the Palestinian ordeal this book presents the most convincing, compassionate, and imaginative understanding of just how deep and abiding are the roots of Palestinian resistance. It is a great achievement as well as a loving tribute to the forms of resistance enacted by the village people of Bil’in against the apartheid regime of mighty Israel.

Richard Falk

Rome, July 24, 2023


 [

EMERGENCY LONDON CONFERENCE OF GLOBAL INTELLECTUALS OF CONSCIENCE ON JANUARY 27, 2024 TO STOP GENOCIDE IN GAZA

27 Jan

[Prefatory Note: Program of London Conference of Conscience and Concern to Stop Genocide held on January 27, and live streamed and recorded for later distribution; it comes the day after the historic ruling by the ICJ on South Africa’s request for Provisional Measures to stop genocide.]

EMERGENCY LONDON CONFERENCE OF GLOBAL INTELLECTUALS OF CON-SCIENCE ON JANUARY 27, 2024

Opening Session

09.30-10.30

Ahmet Davutoğlu, Former Foreign Minister and Prime Minister, Türkiye; Author of Strategic Depth

Richard Falk, UN Special Rapporteur on the Situation of Human Rights in the Palestinian Territories Occupied since 1967 (2008-2014), Professor of International Law Emeritus, Princeton University, Chair of Global Law, at Queen Mary University of London, UK, Department of Law

Coffee Break: 10.30-11.00

Session One: Realities and Prospects.       11.00 -12.30

Depicting the Ordeal: Including Clear and Present Dangers of Present Stalemate—from forced dis-placement across borders—ethnic cleansing, prolonging genocide

Moderator: Hilal Elver, Professor of International Law, UN Special Rapporteur on Right to Food (2014-2020), Türkiye

1.Izzeldin Abuelaish, Doctor, Author, Palestine/Canada;

2. Avi Shlaim, Historian; Author of The Iron Wall: Israel and the Arab World, Oxford,UK / Israel

3. Mustafa Barghouti,  Physician, Human Rights Activist, Political Leader, West Bank, Palestine, 

Coffee Break: 12.30-13.00

Session Two: Towards Action          13.00-14.30

Realistic commitments to action beyond words, what civil society can do to uphold international law and findings within UN, and on its own to mount pressures to push Israel to end its Gaza onsla-ught by immediate ceasefire, emergency relief and reconstruction campaign, and political admi-nistration of Gaza and restraint of settler violence

Moderator: Mustafa Ceric, Grand Mufti Emeritus of Bosnia, President of the World Bosniak Congress Bosnia and Herzegovina

  1. Ramzy Baroud, Author, Academic, Editor of The Palestine Chronicle, Palestine/ USA
  2. Phyllis Bennis, Journalist, Author and Social Activist, Institute of Policy Studies, Australia;

3. Walden Bello, Philippines, Professor, Activist, and Politician

4.  Usman Bugaje, Professor, Former Chair, House Committee on Foreign Affairs’ Nigeria’s House of Representatives, Nigeria

5. John Whitbeck, International Lawyer and Author, Paris

( Maybe Zoom:  Tu Weiming, Member of UN Group of Eminent Persons for the Dialogue Among Civilizations, Professor Emeritus, Harvard University, USA; Founding Director of the Institute for Advanced Humanistic Studies, Peking University, China)

Lunch: 14.30-15.30

Session Three: Empowering of the UN; Peoples Tribunal of Conscience     15.30-17.00

An exploration of more ambitious action projects that seek to create a greater awareness of full sco-pe of Gaza Criminality, and UN reforms that could do more to prevent any future recurrence of ge-nocide or other severe international crimes.

Moderator: Avery F. Gordon, Professor Emerita University of California Santa Barbara, USA;

1. Richard Falk

2. Penny Green, Professor of Law and Globalization, Director, International State Crime Initiative Queen Mary University of London.

3. Maung Zarni, Human Rights Activist, Non-resident Fellow, (Genocide) Documentation Center – Cambodia

4.  Jan Oberg, Chairman of the Transnational Foundation for Peace and Future Research, Lund, Sweden.

5. Asli Bali (Video message) Professor of Law, Yale University, School of Law.

Coffee Break: 17.00-17.30

Closing Session / Press Conference : 17.30

Moderator: Victoria Brittain, Former Associate Foreign Editor of the Guardian, Part of Founding Committee of Palestine Festival of Literature, for first 11 years organiser of the Palestine Book Awards, UK

  1. Ahmet Davutoğlu
  • Richard Falk

Gaza & Empire: Webinar

4 Jan

In this time of humanitarian emergency and criminality, the enraged voices of the people must be heard above the tsunami of state propaganda controlled by Israel and its geopolitical supporters in the Global West. It is no longer necessary or useful to debate whether this spectacle of horror satisfies the legal definition of ‘genocide.’ Lawyers and bureaucrats can indefinitiely prolong debate while children daily die and homes of previously abused persons continue to be destroyed. We are all responsible to act now to stem the high tide of Palestinian blood flowing across a still passive human terrain.

You Tube: 2023 AUC Lecture on Gaza/Edward Said

26 Nov

In response to inquiries I am providing the link to my lecture honoring the legacy of Edward Said on Nov. 4, a time of genocide in Gaza.

Edward Said Memorial Lecture AUC Cairo

4 Nov

EWS (Richard Falk) ZOOM

EDWARD SAID MEMORIAL LECTURE

THE ENDURING LEGACIES OF EDWARD SAID

Richard Falk

Public Intellectual and Professor of International Law

Saturday, November 4, 2023 6:00 pm

Via Zoom

This lecture will explore Edward Said’s continuing influence by way of legacy in several domains of thought and action, including the 21st-century challenges of ‘being a public intellectual’; the persisting relevance of Orientalism; the current phase of the Palestinian struggle for basic rights.

Click here or scan the QR code for the Zoom link

eclinfo@aucegypt.edu I tel 20.2.2615.1628/1630

SHAPE and the Struggle for a Humane Future

29 Oct

STRUGGLES FOR A JUST MULTIPOLAR WORLD

[Prefatory Note: Correction of registration glitch for SHAPE. event today. Please do register and

urge others. This is an urgent time to stand together in the struggle for a politically, ethically, ecologically, and spiritually humane future!

Sincere apologies if you have been trying to register for today’s SHAPE event. Due to a technical error Trybooking closed bookings a day earlier. The problem has now been remedied, but we know of dozens of people who have been trying to register unsuccessfully. We are deeply apologetic.

To facilitate participation, we are now sending the Zoom link details to people on our mailing list.

https://us06web.zoom.us/j/82888740529?pwd=qbsRcprLa1DQQPVnYC7fXLQiNmYagA._3BiXE-JLLBNlJzI

Webinar ID: 828 8874 0529 

Passcode: 962988 

In the circumstances, we are encouraging everyone to pass on the Zoom link details to friends who may have been trying unsuccessfully, or others who may be interested to attend the event.

Thank you for your understanding.

Quran Burning interview/article by Rabia Iclal Turan, Anadalou Agency, Turkey

8 Aug

 https://www.aa.com.tr/en/europe/quran-burnings-assertion-of-broader-bias-against-immigrants-in-europe-ex-un-rapporteur/2962817

EUROPE

2 DAYS AGO

Quran burnings point to broader anti-immigrant bias: former UN Rapporteur

A surge in Quran burnings by far-right extremists triggers concern over anti-immigrant sentiment and freedom of expression, with a former UN special rapporteur calling it ‘an assertion of a broader anti-immigrant, anti-non-European right-wing bias’.

There is a ‘strong case’ for prohibition of such acts that ‘serve no possible constructive purpose,’ says Richard Falk / Photo: Reuters Archive.
REUTERS ARCHIVEThere is a ‘strong case’ for prohibition of such acts that ‘serve no possible constructive purpose,’ says Richard Falk / Photo: Reuters Archive.

A recent wave of the desecrating of the Quran, Islam’s holiest book in Sweden and Denmark is “an assertion of a broader anti-immigrant, anti-non-European right-wing bias that has grown to be quite politically strong,” according to a former UN special rapporteur.

“There’s no legitimate purpose by allowing groups to burn the holy scriptures of another religious faith,” Richard Falk, a professor emeritus of international law at Princeton University, said in a video interview.

“It seems to me to serve…no possible constructive purpose. And I think there is a strong case for (such acts to be) prohibited.”

In recent months, far-right extremist groups have desecrated and burnt several copies of the Quran in Denmark and neighboring Sweden, drawing fierce condemnation from Muslims around the world and calls for measures to stop such acts.

The UN General Assembly adopted a resolution on July 25 that terms all acts of violence against holy books a violation of international law.

‘Is it hate speech?’

About the line between freedom of expression and actions that may be considered offensive to religious beliefs, Falk said they could fall under the umbrella of “free speech” but could be linked to a “formation of violent behaviour” in some cases.

On the question of limits to freedom of speech in cases where, for instance, it threatens security, he said: “Yes, it could be (limited) in certain contexts if it could be argued to be a threat to security”.

He said various European countries “have a less permissive view (than the US) of freedom of speech and are more concerned with prohibition of hate crime”.

“Therefore, this kind of act could be prohibited under the broad prohibition against hate speech, which exists, I know, in the UK and Germany, for instance,” he said, adding that the same may not be the case under Scandinavian laws.

Quran burnings could be “alleged to be hate speech,” said Falk, but it also depends on the precedent within a particular country or region.

Falk said that countries could pass laws to prevent attacks on holy books, emphasising that they “would have considerable international support at this point.”

“Because there is a recent UN resolution … that does say it’s contrary to international law, to burn or otherwise destroy,” he said. 

Threat of violence

Muslims around the world are concerned that these increasing attacks on the Quran could lead to more violence against the community itself.

With book burnings having been one of the main Nazi campaigns in the lead-up to the Holocaust, Falk warned that “democratic societies have to be vigilant against the repetition of this kind of genocidal behaviour because it obviously can be repeated.”

“It has, to a certain extent, been repeated recently in Myanmar, where the Muslim minority … was subjected to what many observers have defined as genocidal,” he said, referring to the plight of the Rohingya community.

Innovative Regional Dialogue: Iran, Iraq, and Six Gulf Countries

7 Aug

[Prefatory Note: The post below is a modified text of an August 2, 2023 interview by the Iranian journalist, Javad Heiran-Nia. The text containing my responses was published in the periodical, Tahrir Bazaar [link: < https://www.tahlilbazaar.com/news/235594/Professor-Falk-China-s-influence-in-the-Persian-Gulf-has-worried>] The focus is upon the regional dialogue scheduled for September 2023 between Iran and Iraq and the six members of the Gulf Cooperation Council (GCC), formed in 1981. It is a notable recent breakthrough by way of a new series of diplomatic initiatives to replace tensions with stability in the Middle East, and in the process gaining political independence from U.S./Israel hegemony. This development also reflects the increased involvement of China in the region, most strongly evident in promoting normalization of relations between Iran and Saudi Arabia and by creating the political space to give Saudi Arabia and OPEC the self-confidence needed to set oil production and pricing on the basis of national interests rather than in response to international pressures exerted by oil-importing countries.]    


1. It is planned to hold a meeting this September at the initiative of the Secretary General of the United Nations with the participation of the foreign ministers of eight countries of Iran and Iraq and GCC members. The Secretary General’s initiative for regional dialogue is included in UN Security Council Resolution 598, which led to the end of the Iran-Iraq war. What is your assessment of this meeting?

It is notable that SC Res. 598 adopted in 1987 has not yet been implemented more than 35 years later. In view of the intervening conflicts, especially the Gulf War in 1991 and the US/UK in 2003 attack on Iraq, which was undertaken without UN authorization and in violation of the UN Charter this long delay is hardly surprising. Violations included recourse to international sanctions, non-defensive force, ‘shock and awe’ tactics. regime-changing intervention, prolonged occupation, denial of sovereign rights, failed state-building, it is notable that this old conflict resolution and war prevention resolution is being revived in this new serious, seemingly stability-seeking spirit. At this stage it is difficult to anticipate what will result from the September meeting because of the diverse motivations of the direct participants and attitudes of such leading influential international actors as the U.S. and China have not been disclosed. The willingness of the eight participating states to agree to hold an exploratory regional dialogue that includes Iran and Iraq is itself an encouraging development, suggesting that Israel, as well as the United States’ has less regional leverage in 2023 than previously for several interrelated reasons.

It is worthy of comment that the forthcoming regional dialogue is structured in a way that brings Iran and Iraq into conversation with Gulf countries rather than the entire Arab Middle East or the region as a whole. Syria, Egypt, Lebanon, Palestine, Yemen have been excluded (along with Israel), and presumably were never invited. This diplomatic framework with its ad hoc sponsorship can also be understood as substituting the regional and sub-regional actors for the U.S. and even China as a preferred path to realizing a ‘comprehensive, just, honorable, and durable’ peace specified long ago in this Security Council initiative that was original a response to the long destructive war between Iraq and Iran. What lies behind such an extensive wording of peaceful relations in the contemporary setting has not been publicly disclosed at this point. It will become clearer in the course of the conference in September provided transcripts of the meetings are released or at least. a concluding Declaration is issued, the assembled foreign ministers meet with the media before and after the event, and most significantly agree to meet again or to keep meeting periodically.

The fact that it is a meeting of foreign ministers, and neither lower-level national representatives nor higher-level heads of state, suggests a rather strong commitment to the event by the participating governments. At the same time, there is no expectation that this single dialogue event,  no matter how successful the meeting and upbeat the Declaration, will itself produce immediate or spectacular results. It is best conceived as a promising beginning of a long overdue process of reconciliation and coexistence.

Iran stands to gain most from the event, and an ensuing process, as it is definitely a step toward reintegration into the normal politics and economics of the region and away from continued isolation. Saudi Arabia may also gain increased credibility for its recent efforts to pursue a more independent regional diplomacy, which at times has departed rather pointedly from the policies preferred by the U.S. Or maybe this event is favored because it somewhat balances and offsets Riyadh’s long rumored move toward a normalization of its relations with Israel. At this point, such conjectures should not be taken too seriously. The fact that the conference is taking place at all is a hopeful breakthrough considering the conflictual atmosphere of recent decades in the Middle East, particularly in interactions with Iran. A major unknown involves the extent to which non-participating regional and extra-regional actors will exert obstruct proceedings from behind the scenes.

2. After the improvement of the relationship between Iran and Saudi Arabia, improvement in the relations between Iran and other Arab countries can be seen. To what extent can creating a mechanism for regional dialogue be successful in such an atmosphere?

This UN sponsored conference seems definitely to parallel recent inter-governmental diplomacy that began normalizing Iran’s relationship with the Arab World after decades of tension and hostile engagement as in the course of the Syrian War that began in 2011. The September conference can also be contextualized in relation to declining U.S. hegemonic ambitions, capabilities, and strategic priorities in the region, and a slowly shifting geographic emphasis on attaining stability. A further consideration is the interplay between Israel’s search for diplomatic normalcy with Saudi Arabia and other Arab countries, and this Iran/Iraq/Gulf move toward normalization of relations as a foundation for achieving internal cohesion and stability.

Also relevant is the rise of other regional concerns on the part of the U.S. and others, including non-political challenges within the region encouraging replacing conflictual relations with. cooperative ones on a priority basis. Severe stresses are already being experienced throughout the Middle attributable to severe global warming, which has brought record heat impairing health and even threatening future livability within the region. Responsible statecraft of regional actors needs more than ever to focus its problem-solving capabilities on these new threats to wellbeing arising out of rising instabilities between modernizing economies and the natural habitat. In this sense, militarism and warfare become expensive distractions from too longed delayed efforts to achieve national and human security given the greatly altered ecological and political conditions in the contemporary world.

3. Following the reduction of America’s presence in the region, diplomacy in the region regarding important security issues for the countries of the region has increased. Do you evaluate this process as tactical or strategic?

It seems to me that caution is in order about present and near future regional roles of major non-Middle East actors. Not only are political differences being reexamined under present conditions, but also the prospect of achieving peaceful coexistence as between the Gulf monarchies and the Islamic Republic of Iran, despite their continued adherence to antagonistic traditions of Islamic theology and practice. Another uncertainty concerns whether recent American preoccupations elsewhere in the world, especially Ukraine and Taiwan, have given Saudi leaders the confidence needed to keep engaging with Iran and others beyond its borders giving priority to its national interests. Also relevant is whether prolonged suffering from regional hostility and an international sanctions regime has increased Iran’s interest in the potential benefits of dialogue, especially if it is allowed to be a stepping-stone toward reconciliation and relations based on common interests and mutual benefits. Both Iran and Saudi Arabia have likely been negatively affected by their antagonistic involvements in the political turmoil in Yemen, which may partly underlie their joint willingness to substitute stability for conflict as the cornerstone of their future national security.

4. China’s participation in the region – although it does not have a wide military and security aspect at the moment – what effect will it have on regional trends?

The increased diplomatic activism of China contrasts with the essentially militarized diplomacy practiced previously by the United States in the region often openly in support of Saudi and Israeli goals, as in Yemen or with respect to the Palestinian struggle for basic rights. I believe China’s surprisingly skillful effort to achieve a dialogue between Riyadh and Tehran has created confusion in Washington. Should the U.S. attempt to reassert its hegemonic ambitions through coercive diplomacy or should it pursue its own version of normalizing and stability-oriented diplomacy in the region? To what extent is China motivated by its concerns relating to energy security and assurances of access to Gulf oil? And to what extent is China sending the U.S. Government a message to the effect if it intrudes on the traditional Indo-Pacific preoccupations of China, then China will reciprocate by intruding in areas where there has been a strong U.S. presence.

As I consider the Ukraine War to be partly about geopolitical alignments after the end of the Cold War in the early 1990s, much will depend on whether global security maintains its unipolar structure that emerged after the Soviet implosion in 1992 or reverts to some new type of bipolarity (perhaps China/Russia v. NATO/India) or transitions to forms of multipolarity that seek a greater reliance on cooperative global problem-solving for the sake of national, and even more, human security.

5. To what extent can commercial relation and economic interdependency be used for regional dialogues?

I believe that robust commercial relations under most conditions produce positive forms of economic interdependency, which in turn strengthens processes of conflict-resolving dialogue. Such a momentum also builds the political foundations for increases in trade, investment, tourism, cultural exchanges in the common interest, yielding mutual benefits. And yet such economic dimensions cannot be assumed as necessarily having these positive effects. It depends on the perceive balancing of complex interests and often contradictory perceptions, as well as the presence or absence of geopolitical pressures. It is difficult to generalize about such matter, which always depend on contextual factors, which are constantly in flux.

For reasons suggested earlier, regional and global developments currently support stabilizing diplomacy and the expansion of mutually beneficial economic relations among countries that have spent the last half century or more in unproductive, costly, dangerous conflict. The impact of such developments on relations with Israel, especially considering that the current internal ferment in that country remains a great, yet relevant, unknown. If the extremist Netanyahu government manages to hold onto power it may try to distract attention from internal confrontations by restoring national unity by recourse to actions that deliberately increase regional tensions, especially with Iran, backed by inflammatory claims that Israel’s national security is at stake. It is questionable whether this old diversionary game will work under present conditions, but moves in that direction could be dangerous nevertheless. Also, dangerous and posing regional and extra-regional challenges would be the implementation of annexationist and one-state visions on the part of the apartheid, settler colonial, Jewish exclusionary state of Israel.  

War Prevention Depends on Respecting Invisible Geopolitical Fault Lines

18 May

[Initiallly published In CounterPunch on April 26,2023, later substantially modified.]

If we look back on the major wars of the prior century and forward to the growing menace of a war fought with nuclear weaponry, there is one prominent gap in analysis and understanding. This gap is to my knowledge rarely acknowledged, or even discussed, by political leaders or addressed in the supposedly independent main media platforms in the West. Indeed, the gap seems to be explicitly denied, and given a hegemonic twist, by the Biden presidency, especially by Antony Blinken’s repeated insistence that American foreign policy, unlike that of its principal adversaries, is ‘rule-governed.’

At first glance ‘rule-governed’ seems to be nothing more than a concise synonym for adherence to international law. Blinken makes no such claim, and even a foreign policy hawk would have a hard time straining to rationalize American international behavior as ‘law-governed,’ but rather might say, or at least believe, following Thucydides, ‘that strong do as they will, while the weak do as they must.’ Some have speculated that ‘rule-governed’ as a phrase of choice these days in Washington is best associated with a rebirthing of ‘Pax Americana,’ or as I have previously suggested a dusting off of the Monroe Doctrine that guided U.S. foreign policy toward Latin America since 1823 to proclaim after the Soviet implosion in 1991 what is in effect a Monroe Doctrine for the world, or seen from a more Atlanticist perspective, the NATO-IZATION of the post-Cold War world.’

Such provocative labels seems descriptive of the NATO response to the Russian 2022 attack on Ukraine, which from day one was treated by the West as an flagrant instance of a Crime Against the Peace, more generally viewed as a war of aggression, and so declared by a large majority of countries by way of a UN General Assembly Resolution ES-11/1, 2 March, 2022, in a vote of 122-5, with 35 abstentions including China and India) although without comparable support at the UN for the follow up to denouncing the attack by way of imposing sanctions, supplying weapons, and diplomatic strong-arming looking toward a military victory rather than a political compromise achieved through a ceasefire followed by negotiations. The coercive diplomacy was left essentially to NATO members, varying according to their perceived security interests, but generally following Washington’s lead in failing to seek a ceasefire and a negotiated political compromise.

What seems to many, mostly in the West, obvious at first glance at the Ukraine War is far less clear if a closer look is taken. There is the matter of the pre-war context of Ukrainian and NATO provocations as well as the Russian right of veto entrenched in the UN Charter, amounting to a green light given to the winners in World War II to the use of international force at their discretion when it comes to peace and security issues, and in the process ignore Charter obligations to seek peaceful settlements of all international disputes.

The U.S./UK unprovoked attack on Iraq in 2003 is indicative of this double standard manifested by the contrasting international response to the Russian attack, as were the NATO regime-changing intervention in Libya and Euro-American support for the Saudi intervention in Yemen and a host of other examples going back to the Vietnam War. In other words, ‘rule-governed’ as a practical matter seems to mean impunity whenever the U.S., its allies and friends, launch their ‘wars of choice,’ while reserving accountability in relation to international law for its adversaries, particularly its geopolitical rivals, who are denied the intended impunity benefits of their right of veto and held responsible for adherence to international law in the war/peace domain as it is presented in the UN Charter. In effect, international law is not a restraint on the U.S./NATO with respect to war-making, but it functions as a strategic policy and propaganda tool for use against adversaries. Such duplicity in deploying the authority of law is widely seen outside the West as a glaring example of moral hypocrisy and double standards that undermines more generally the aspiration of substituting the rule of law for force in relations between the Great Powers in the nuclear age.

These is more to this exhibition of double standards and moral hypocrisy as illustrated by another related Blinken elaboration of the kind of world order he affirms on behalf of the U.S. It is his ahistorical assertion that ‘spheres of influence’ should have been thrown into the dustbin of history after World War II, and therefore the fact that Ukraine (and Crimea) border on Russia, with long intertwined historical experience, ethnic ties, and territorial instabilities be treated as irrelevant. Surely, Cubans or Venezuelans, or earlier Chileans and certainly Central Americans, would be excused if they laughed out loud, given the forcible contemporaneous efforts of Washington to deny the populations of these countries respect for their sovereign rights, including even the inalienable right of self-determination. Spheres of influence are admittedly abusive with respect to bordering societies, whether maintained by Russia or the United States, and yet in an imperfectly governed world such spheres in certain regional settings play crucial war prevention roles. They can mitigate potential geopolitical confrontations in which deference by antagonists to previously well-delimited spheres of influence can be credited with providing a brake on escalation at times of crisis. East/West spheres of influence for preserving world peace during the most dangerous crises of the Cold War, most notably at the time of the Berlin Crises(1950s), Soviet Interventions in Eastern Europe (1956-1968), Cuban Missile Crisis (1961).

Rather than dispensing with spheres of influence the wartime leaders of the U.S., UK, and the USSR in World War II recognized even during their common cause against Naziism that an anticipated post-war rivalry between the winners to pursue their distinct national interests by extending their ideological, political, and economic influence, especially in Europe could turn dangerous. These leaders, although espousing hostile ideologies, sought agreements to avoid postwar confrontations in Europe at a series of conferences. The leaders of the U.S., USSR, and the UK reached agreements, most notably in 1945 at Yalta and Potsdam, that might have done more to prevent a slide into World War III than certainly the UN Charter and maybe even the much invoked doctrine of Mutual Assured Destruction (or MAD as denoting the pathology of genocidal peacemaking in the nuclear age).


These wartime agreements did not explicitly use the cynical language of spheres of influence but rather stressed the divisions relating to the occupation of European countries previously controlled by the defeated fascist states, with a particular attention given to Germany that was seen as the most culpable and dangerous actor among the Axis Powers. In this regard, alone among European states, Germany was divided into East  Germany and West Germany, and its capital city of Berlin was notoriously divided into West Berlin and East Berlin. For the rest of Europe, the Soviet Union was given responsibility for occupation and state building in East Europe while the victors assumed a comparable responsibility in Western Europe.

This language of division did not inhibit both ‘superpowers’ from engaged in propaganda wars with one another throughout the Cold War. Yet what it did do was to induce international prudence in a form that was respectful of these wartime assessments of control. This prudence was in stark contrast to the inflammatory response of the West to the 2023 Russian attack on Ukraine, accentuated by disdaining diplomacy, a political compromise, and openly seeking the Russian defeat so as to confirm post-Cold War unipolarity when it comes to peace and security issues. Undoubtedly, the wartime atmosphere in 1944-45 contributed to the importance of taking preventive measures to guard against the recurrence of a major war fought over the control and future of Europe. The Potsdam Conference took ended less than a week before an atomic bomb was dropped on Hiroshima, Harry Truman informing Stalin that the U.S. possessed a super-weapon that would hasten the unconditional surrender of Japan, as indeed it did.

Although conducted prior to the use of the atomic bomb this wartime diplomacy was fearfully aware that a future war would be far more destructive than two earlier world wars. In this sense, these fault lines in Europe were established in an atmosphere of hope and fear, but also within limits set by state-centrism and geopolitical ambition, giving rise quickly to tensions that extinguished hopes of retaining postwar international harmony, thereby dimming hopes of transcending the high-risk Great Power rivalries of the past. This led to Cold War bipolarity with its complex ideological, military, territorial, and political dimensions of intense conflict. And yet World War III was avoided, despite some close calls, in the ensuing 45 years after the end of World War II.

The idea of ‘geopolitical fault lines’ and even ‘spheres of influence’ are not well established in the practice or theory of international relations, but their existence is profoundly necessary for the maintenance of peace and security among Great Powers, and for the world generally. This relevance of geopolitical fault lines is partly a result of the failure of international law to have the capability to enforce consistently limits on the coercive behavior of the reigning Great Powers, granting them de facto impunity for acting beyond the limits of the law. In this sense, geopolitical fault lines and related agreed territorial divisions offer an improvised substitute for international law by setting formally agreed mutual limits on behavior backed by the specific commitments of Great Powers, which it is known that when transgressed result severe tensions, and possibly catastrophic warfare, between the most heavily armed states in the world might result.

The overriding point is that the Biden/Blinken response to the Ukraine War and the rise of China are contemptuous of the geopolitical prudence and diplomatic techniques that helped save the world from a disastrous conflagration during the Cold War Era. Of course, costly warfare broke out in the divided countries of Korea and Vietnam, but in settings where there was no assent to the temporary division imposed from without and the strategic stakes of challenging these imposed supposedly temporary divisions were peripheral as contrasted with Germany where they were of the highest order. Despite this, in the Korean and Vietnam contexts, the stakes were still high enough for the U.S. to threaten the use of nuclear weapons to maintain the status quo, most menacingly in relation to Korea, and China acting on the basis of border security entered the conflict to prevent the forcible reunification of Korea.

It goes almost out saying that geopolitical fault lines and spheres of influence are second-order restraints whose indispensability reflects the weakness of international law and the UN. Remedying these weaknesses should be accorded the highest priority by governments and peace-minded civil society activists. In the interim, spheres of influence are a recognition of multipolarity, a prelude to a more cooperative world order, and a sign that the distinctive challenges to the global public good posed by climate change and nuclear weaponry do indeed require a ‘new world order’ reflecting imperatives for leading states to act cooperatively rather than in conflictual manner.

However unlikely it now seems, it is possible that the Ukraine War will yet be remembered for producing a transition in outlook and behavior of global rivals in the direction of nonviolent geopolitics, multipolarism, and. multilateral global problem-solving. Arguably, China is currently showcasing the benefits of an increasingly activist form of geopolitics that seems intent on facilitating conflict resolution and peaceful relations, seeking a multipolar structure of world order that is not averse to demilitarizing international relations.