The Hague campus of Leiden University today hosted the “Final Reflections” symposium of the International Criminal Tribunal for the former Yugoslavia (ICTY). Everyone from the institution showed up: current and past presidents, current and past judges as well as ad hoc judges, current and past prosecutors, media officers and archivists, plus a bunch of guests—gender advisors, professors, judges from other courts, and so on. Even the president of the International Criminal Court (ICC) spoke at the last panel. This was not a mere stock-taking exercise “between a variety of stakeholders,” says the agenda. Rather, it was an opportunity for said stakeholders to reflect on the ICTY’s legacy, ideally via a set of “short but emphatic statement[s] on the importance of international criminal courts and tribunals – particularly in today’s political climate.”
This guest post, by Jillian Terry, is the fourth in a series of posts reflecting on contemporary global ethics that was originally organised as the Ethical Encounters in a Changing World panel for the 2015 ISA convention in New Orleans. Jillian is in the final stages of completing her PhD in International Relations at the LSE, where her research explores the relationship between feminist ethics and post-9/11 war. Recently, Jillian has published her research in the International Feminist Journal of Politics and has contributed a chapter to the edited volume Gender and Private Security in Global Politics, edited by Maya Eichler (OUP, 2015). For earlier posts, see Myriam’s here, Joe’s here, Elke’s here and Diego’s here. Kim’s discussion post can be found here.
In thinking of twenty-first century war, questions of ethics in the realm of counterinsurgency are embodied in a wide range of encounters between combatants, civilians, and counterinsurgents. In Afghanistan and Iraq, we have witnessed tactics, strategies, and mechanisms in the name of COIN operations ranging from population control and detention to targeted killings and the implementation of the Human Terrain System, resulting in a set of complex realities about what it means to ‘do’ counterinsurgency in the contemporary era. Nevertheless, much of what we talk about when we think through questions of ethics and counterinsurgency remains tied to its manifestation in formal, legal mechanisms – namely the Counterinsurgency Field Manual (FM 3-24) – and their insistence on counterinsurgency as a practice of ‘winning hearts and minds’. Like much mainstream work on the ethics of war in IR, this has resulted in ethical conversations around counterinsurgency operations that are theorized with respect to just war doctrine, applying principles of jus in bello and jus ad bellum to determine the moral status of counterinsurgency as a means of warfighting. Here, I see a vital disconnect between existing analyses of COIN and how it is actually experienced and felt by insurgents and civilian populations – experiences and encounters that are irreducible to the strict criteria of the just war framework. To bridge this disconnect, I suggest a reorienting of our ethical lens away from just war thinking and towards a feminist ethics premised on care, empathy, and relationality. Such a perspective is more attuned to considering the practical realm of counterinsurgency rather than remaining mired in abstract debates about the semantics and theory of COIN operations. Given that the practical realm is one in which the truly relational nature of counterinsurgency becomes apparent, it is logical to look towards feminist ethics for an alternative viewpoint that prioritizes the lived experiences of individuals over legalistic interpretations of counterinsurgency as it appears on paper. A feminist ethics rooted in understandings of care and relationality will allow us to move beyond the formal articulation of COIN as is found in FM 3-24 and instead think about the encounters of those affected by counterinsurgency operations in a genuine and meaningful way.
As has been established, encounters between the coloniser and the colonised led to the creation of truths, myths, legends and identities in which the two were mutually implicated. These encounters have also bequeathed a particularly problematic lexicon, one whose provenance is narrowly European and one which has been kept alive especially in the discipline of International Relations, even as it is increasingly renounced by other disciplines and in the world outside the Anglophone academy. In my talk at ISA this year, I sought to problematise the concept of ‘tribe’ and show how a monolithic and unreflective body of work became the norm with reference to Afghan social organisation as exemplified by this kind of statement made by General Jim Gant in 2009:
When one says “Afghan people” what I believe they are really saying is “tribal member”. Every single Afghan is a part of a tribe and understands how the tribe operates and why. This is key for us to understand. Understanding and operating within the tribal world is the only way we can ever know who our friends and enemies are, how the Afghan people think and what is important to them. Because, above all, they are tribesmen first.
By tracing the way in which the term “tribe” has been deployed in the Afghan context, the paper (based on a dissertation chapter) performs two types of intellectual labour. First, by following the evolution of a concept from its use in the early nineteenth century to the literature on Afghanistan in the twenty-first century, wherein the “tribes” seem to have acquired a newfound importance, it undertakes an intellectual history of the term. The Afghan “tribes”, taken as an object of study, follow an interesting trajectory: initially likened to Scottish clans, they were soon seen as brave and loyal men, but fundamentally different from their British interlocutors – albeit interestingly always superior to the Hindus who often provided the necessary contrast – only then to be seen as a “problem” that needed to be managed, and finally, as indispensable to a long-term “Afghan strategy”. And second, the paper endeavours to describe how that intellectual history is intimately connected to the exigencies of imperialism. My argument is that the “tribe” has become a familiar and accessible idiom – another expedient shorthand – used to make sense of Afghanistan’s diverse and complex social structure, but that in the process the term has veered far from the manner in which it was originally conceived and utilised. I aim to demonstrate not only how the term has become more thoroughly racialised, but also how it now amounts to a conceptually vapid word that has paradoxically been credited with ever more importance in “understanding Afghanistan”.
It is one man’s early 19th century writing that continues to be the capstone of much of the academic work done on Afghanistan today. Continue reading
As part of the Canada 2020 conference, Hillary Clinton will be giving a lunch-time talk at the Ottawa Convention Center on Oct. 6. The subject of her speech is yet to be announced, but I imagine due attention to “Canada-U.S. relations in a changing world” will be given. I also imagine the event will be sold out despite high ticket prices (495 Canadian dollars per person + sales tax). The main reason is that the former U.S. Secretary of State—former front-runner for the 2008 Democratic presidential nomination, former U.S. Senator, and former First Lady—is also the most likely person to succeed Barack Obama as POTUS (according to the American and British bookies at least).
By my count, this will be her fourth visit to Canada’s national capital region, and the first since 2010, when she swung by to attend important meetings in nearby Wakefield, Quebec. But where exactly is my city in Clinton’s world?
To answer this question, I turned to Hard Choices, her second memoir published earlier this year, and I read it through the lens of Saul Steinberg’s 1976 New Yorker cover, “View of the World from Ninth Avenue,” a famous Manhattanite mappa mundi from the era when the Vietnam War was a fresh trauma and Jimmy Carter was making an unexpected splash in the Democratic presidential primaries.
The paper I presented earlier this month at the International Studies Annual Conference held in San Francisco looks at how Afghan masculinities have been represented in and by Anglo-American media. The words ‘Afghan man’ conjure up a certain image, a pathologised figure that is now associated with most males in Afghanistan. The paper analyses this figure of the ‘militant’ Afghan man, most strikingly captured by descriptions of the Taliban and juxtaposes it with the less popular, though still familiar trope of the ‘damned’ Afghan man, embodied in the figure of the Afghan President, Hamid Karzai. But here I focus on a particular construction of the Taliban as sexually deviant, (improperly) homosexual men.
Jasbir Puar, in her trenchant appraisal of today’s war machine and the politics of knowledge that sustains it argues that the depictions of masculinity most widely disseminated in the post 9/11 world are terrorist masculinities:
failed and perverse, these emasculated bodies always have femininity as their reference point of malfunction and are metonymically tied to all sorts of pathologies of the mind and the body – homosexuality, incest, pedophilia, madness and disease.
Whilst representations of al-Qaeda as pathologically perverse have permeated the Western mainstream, the Taliban because of its historically low international profile has escaped that level of media frenzy. The attention it does get, however, is almost always mired in Orientalist fantasies of Eastern men as pathologically disturbed sodomisers. The ‘high jack this fags’ scrawled on a bomb attached to the wing of an attack plane bound for Afghanistan by a USS Enterprise Navy officer, while in no way ubiquitous, is certainly an edifying example of our image of the Taliban as perverse and not quite “normal”.
This perversity of the Taliban has been largely attributed to their madrassa upbringing, an all-male environment and their concomitant attitude towards women. Continue reading
One of the more interesting interventions made at Friday’s Gender, Militarism and Violence roundtable came from Vron Ware on the topic of a photo exhibit about the British Army’s Female Engagement Officers. The exhibit is funded by the Poppy Appeal, which was itself subject to some debate as a sentimental memorialism allocating funds in the service of a imperial-nostalgic self-image. The pictures, collected by a female former RAF Sergeant, are presumably understood by military and civilian leaders to be a significant public relations resource in illustrating the flexibility, equity and decentness of Anglo-American-Western ‘involvement’ in Afghanistan. Manifestations of cultural sensitivity, postfeminist integration and armies as state-building reconciliation services. And yet someone decided, both on the Army website and Twitter account, that the best image to lead with was that of knickers on a washing line. A puerile social media engagement.
The rest of the images, and the media coverage of them, focus heavily on assorted ‘personal’ issues experienced by the women. Gaze on their beauty products! See how they control their lustrous hair! Peak in on their need for mementos of home! Marks of difference indeed, although none of the coverage I have seen broaches the possibility that men too might stash deodorant in their tents, or manage their body hair to maintain professional standards, or display reminders of loved ones waiting at home. Instead, as any gender-sensitive observer might expect, the specially femininity of these troops displaces all other dimensions of war/peace/development/security (an impression encouraged by some of the subjects themselves). The BBC even recently juxtaposed the death of a female army medic with an image of another woman coming out of the shower tent. A soft voyeurism on military women as leaky bodies and as somehow out of place. But not just that. The juvenilia comes packaged together with the idea of the Female Engagement Officers as crucial to a kind of military effectiveness:
Captain Crossly told the London Evening Standard that one of the highlights of the tour was ‘seeing the absolute fascination of women in the compound when I removed my helmet and protective glasses to speak to them in their own language’.
She added: ‘Women are known throughout the world to bring people together, to focus on family and community. Just by being female, even in military uniform, you are seen to promote such things and are therefore more accepted.’
Lieutenant French said: ‘The photographs demonstrate the more feminine traits of female soldiers can be used as a strength on operations.’
Tuesday 14th February 2012, 5.30pm-7.00pm
Westminster Forum, 5th Floor, Department of Politics and International Relations, University of Westminster, 32-38 Wells Street, London W1 (nearest tube Oxford Circus)
Panel with Editors David Chandler and Meera Sabaratnam, followed by publisher’s reception
The 1990s was a weird decade for all kinds of reasons. The dice that were thrown into the air as the Soviet Union retreated landed in a particularly intriguing configuration for those politicians, public functionaries and academics from wealthy countries and institutions concerned with ‘peace’ and ‘development’. Their missions, marginalised for decades under concerns for national (i.e. military) security, were quite suddenly elevated as symbols of the new world order and installed as defining foreign policy priorities of wealthy states. Continue reading