Category: 07

This article is part of the Remote Control Warfare series, a collaboration with Remote Control, a project of the Network for Social Change hosted by Oxford Research Group.

 

Islamic State (IS) has used aerial drones for reconnaissance and battlefield intelligence in Iraq and Syria and has attempted to use aerial and ground drones with explosive payloads to attack Kurdish troops. IS-directed or -inspired attacks in Australia, Canada, Denmark, the United States and France and failed or foiled attacks elsewhere, including the United Kingdom, have demonstrated the group’s desire to attack targets outside the Middle East. Given that threat is a function of capability and intent, should we therefore be concerned about the possibility of Islamic State or another terrorist group using drones to attack Western cities? A recent report from the Remote Control project and Open Briefing examined this scenario, among others.

The Drone Threat

For Hostile drones, the Open Briefing team assessed the capabilities of over 200 commercial and consumer/hobbyist drones capable of operating in the air, on the ground or on or under the sea. Although limited at present, they found that there are consumer drones available today that are capable of delivering an explosive payload equivalent to a pipe bomb (1-4 kilograms) or a suicide vest (4-10 kilograms). Many more could be modified with readily-available components to increase their stated payload capacity. If used in a swarm against the crowd at a major sporting event, for example, they would cause serious injury and multiple fatalities. If one or more of the drones carried on-board cameras to record the event, it would also provide a group such as Islamic State with prime propaganda material.

Using drones for terrorist attacks has several advantages over conventional methods, including removing the need to convince a suicide bomber to carry out an attack and opening up targets a bomber would not usually be able to access due to security. An attacker would not even necessarily need to weaponise a drone, as the vehicle itself could be used as a projectile to target a light aircraft’s engines on take-off or landing, for example. In addition to attack, Open Briefing identified intelligence gathering as another major capability that drones offer terrorists or insurgents, as demonstrated by Hezbollah, Hamas and Donetsk separatists. For example, Donetsk People’s Republic militias reportedly possess and deploy sophisticated Russian-made Eleron-3SV drones for intelligence, surveillance and reconnaissance (ISR) in eastern Ukraine. Drones provide insurgent groups with an excellent level of battlefield awareness and provide terrorist groups the ability to reconnoitre a target before an attack These same capabilities are also of interest to criminal, corporate and activist threat groups. For example, aerial drones have been used to transport illicit drugs over the Mexico-US border and in April 2015 a man protesting over the Japanese government’s nuclear energy policy landed a drone containing radioactive sand on the roof of the prime minister’s office in Tokyo.

The same technology Western militaries have been controversially employing to target terrorists in Afghanistan, Pakistan, Yemen, Iraq and elsewhere for years is now being used by various threat groups to target Western interests. This is a prime example of how the tactics and technologies of remote-control warfare have created unintended consequences for those countries that have embraced them.

Towards Drone Countermeasures

No single countermeasure is completely effective at limiting the hostile use of drones by non-state actors. Open Briefing therefore proposes the United Kingdom adopt a hierarchy of countermeasures encompassing regulatory, passive and active countermeasures, which provides a layered defence. Regulatory countermeasures include point of sale regulations, civil aviation rules and manufacturing standards and restrictions. Passive countermeasures include early warning systems and signal jamming. Active countermeasures include kinetic defence systems, such as missiles, rockets and bullets, and less-lethal systems, such as projectile weapons and net guns. Each stage of the hierarchy of countermeasures requires government action, but it is the regulatory countermeasures upon which it can affect the greatest change.

Any changes to the laws surrounding the use of drones need to be proportionate to the risks and balance interests relating to privacy, individual freedoms, safety and commercial interest. In addition to the existing regulations around drones needing to be flown within visual line of sight, below 400 feet and not within 50 metres or a person, vehicle or building, there have been calls from airline pilots and politicians for a registration scheme for consumer drones and for the adoption of firmware limitations that restrict the ability of drones to travel near geofenced no fly zones around sensitive sites, such as airports or nuclear power stations. These are reasonable demands that should be implemented as soon as possible.

However, these regulations may have limited impact beyond reducing accidental incidents. Unless coupled with some kind of identification/tracking technology built in to drones, a registration scheme would not remove consumer drones from the terrorist arsenal altogether (in any case, such technology would be a step too far in terms of state surveillance and could be easily disabled). What registration would do is impose some control on a presently uncontrolled market and impress upon drone operators the responsibility they must take for their actions. It may also reduce the supply of readily-available drones that could be used for nefarious purposes. In the case of geofenced no fly zones, those wishing to carry out an intentional attack could still purchase open-source controllers that can bypass geofencing, and inertial navigation systems (using dead reckoning) would allow a drone to continue to a static target with reasonable accuracy even if it were possible to jam controller frequencies and GPS signals within the target perimeter. What geofencing would allow is for security to assume that any drone operating within the no fly zone is unauthorised and potentially hostile, allowing them to react appropriately (evacuation and/or deploying active defences).

There are two further regulations that have received little attention but which should also be considered. Firstly, the payload capacity of the consumer drones available for purchase or import in the United Kingdom without licence should be legally limited to that reasonably required to carry a camera and nothing else. This would mean these types of drones could not be used to carry explosive payloads without further modification. Secondly, owners of commercial drones capable of carrying heavier payloads for legitimate reasons (such as in agriculture or search and rescue) should be legally required to store them securely (in the same way fertiliser must be appropriately secured to prevent its use in homemade bombs, for example). This would prevent the theft and use of drones capable of carrying considerable explosive payloads by terrorists and other threat groups.

A Layered Defence

The current regulatory regime around drones in the United Kingdom is very limited. The adoption of the four regulations outlined above would balance the various interests and address specific risks without being unduly restrictive. However, regulations are not a panacea – they would merely limit the ability of terrorists and others to acquire drones with the capabilities needed for attack or intelligence gathering. That is why the government must also work with the police, security services and industry to explore the passive and active countermeasures that are needed to protect VIPs or sensitive sites and ensure that procurement and R&D funding is made available to purchase or develop the required systems. This should include the development of less-lethal systems for destroying or disabling hostile drones in urban environments, where little warning of an attack and the risk of collateral damage limits the usefulness of conventional kinetic countermeasures, such as missiles or bullets. Again, though, this will not be a panacea: the less-lethal systems currently available are of limited effectiveness against one or more fast-moving, small drones. As with all the possible countermeasures, such systems – if coupled with early-warning – would form part of an effective layered defence.

Ultimately, the regulations and technology needed to reduce the threat from the hostile use of drones are either available now or are under development. The British government has to act now to bring drone regulations up to date and invest in the technologies needed to keep us safe. In the meantime, the threat from the malicious use of civilian drones is only going to increase.

 Chris Abbott is the founder and executive director of Open Briefing (www.openbriefing.org). Matthew Clarke is an associate researcher at Open Briefing. Hostile drones: The hostile use of drones by non-state actors against British targets was published by the Remote Control project on 11 January 2016.

Raphael Cohen-Almagor received his DPhil in political theory from Oxford University. He is Professor/Chair in Politics, and Founder and Director of the Middle East Study Group, University of Hull. He was the Director of the Center for Democratic Studies, University of Haifa, Fulbright-Yitzhak Rabin Visiting Professor at UCLA School of Law, Visiting Professor at Johns Hopkins University, and Fellow at the Woodrow Wilson International Center for Scholars.  Raphael is the author of more than 200 publications in politics, law, media and ethics, including most recently Confronting the Internet’s Dark Side (NY and Washington DC.: Woodrow Wilson Center Press and Cambridge University Press, 2015), the first comprehensive book on social responsibility on the Internet. https://www.wilsoncenter.org/book/confronting-the-internets-dark-side-moral-and-social-responsibility-the-free-highway. Blog: http://almagor.blogspot.com Twitter: @almagor35

This interview examines the rise of hate speech on the Internet, how it can be countered and how the battle against hate speech can be balanced with freedom of expression.

Q. Your recent book, Confronting the Internet’s Dark Side: Moral and Social Responsibility on the Free Highway, examines the dark side of the internet and the issue of social responsibility on the net. Why did you choose to examine this subject as a research project?  

In answering the question, I will explain three issues: Why I chose to write about the Internet? Why I emphasise the concept of responsibility? Why the themes of terrorism, child pornography, hate and cyberbullying are at the center of attention? 

Why the Internet?

This is my fifth book in a series of books in the fields of tolerance, freedom of expression and media ethics. It started with The Boundaries of Liberty and Tolerance (1994) continued with Speech, Media and Ethics: The Limits of Free Expression (2001) and then The Scope of Tolerance (2006) and The Democratic Catch (2007). Upon completing my research for the last two books in 2006, it was clear to me that my next big project would concern the Internet, a fascinating growing phenomenon that required close probing. I wished to examine the extent to which the mode of communication makes a difference, and whether the Internet constitutes a totally different issue that makes the theory that I have been developing over the years, the Democratic Catch, irrelevant.

Why responsibility?

I have done the majority of research during 2007-2008, when I was a Fellow at The Woodrow Wilson International Center for Scholars in Washington DC. The United States puts great emphasis on freedom of expression. The First Amendment is enshrined in the nation’s psyche. I was looking for a way to connect with my American colleagues in addressing the very delicate issue of boundaries to Internet’s freedom of expression. My book acknowledges the great importance assigned to the value of freedom of expression and supports balancing it against no less important value: social responsibility.

The forefathers of the Internet had the vision of creating a free highway, a public space where everyone can say what he or she has in mind. This wonderful innovation of unfettered platform has backfired. The Internet is open for use but unfortunately also for abuse. We should provide and promote responsible use and we should also fight against those who abuse. The abuse corrupt public space and has posed many challenges on all levels: individual, the community, the state and the international community. We are in the early stages of learning how to cope and how to combat Internet abuse. Slowly we are developing the necessary tools to enjoy innovation and freedom while, at the same time, we are adopting safeguards and rules of responsible conduct.

Confronting the Internet’s Dark Side makes a distinction between Netusers and Netcitizens. The term “Netuser” refers to people who use the Internet. It is a neutral term. It does not convey any clue as to how people use the Internet. It does not suggest any appraisal of their use. On the other hand, the term “netcitizen” is not neutral. It describes a responsible use of the Internet. Netcitizens are people who use the Internet as an integral part of their real life. That is to say, their virtual life is not separated from their real life.

Even if they invent an identity for themselves on social networks, they do it in a responsible manner. They still hold themselves accountable for the consequences of their Internet use. In other words, netcitizens are good citizens of the Internet. They contribute to the Internet’s use and growth while making an effort to ensure that their communications and Net use are constructive. They foster free speech, open access and social culture of respecting others, and of not harming others. Netcitizens are Netusers with a sense of responsibility.

Why the themes of terrorism, child pornography, hate and cyberbullying are at the center of attention?

At the outset, it was clear to me that I cannot possibly tackle all the problematic information that we find on the Internet. I asked myself: What troubles you the most, and what issues may present a compelling case for social responsibility? I thought that if I am able to reach some conclusions and suggestions about confronting some highly problematic issues, maybe the discussion can then serve as a spring-board to drive forward a motion for Internet social responsibility. After long and careful probing I decided to concentrate attention on violent, anti-social forms of Internet expression: hate speech and racism, use of the Internet by terrorist organizations, and child pornography. Later, another concern was added: Cyberbullying.

When I started my research for this book in 2006, cyberbullying was not on my radar. In 2010, I could no longer ignore it. Cyberbullying became a major concern. I changed the book structure to accommodate comprehensive research on this sensitive and most tragic topic.

Q. Sometimes the line between free speech and hate speech is not as clear cut as we would like it to be. How do you identify hate speech?

There is no single definition of hate speech and hate speech legislation varies from one country to another. The same speech might be illegal in the United Kingdom and legal in the United States. The United Kingdom passed the Public Order Act 1936 to protect minorities from hate speech and harassment while the United States permits the American Nazi Party and allowed them to march in Skokie, a Jewish neighbourhood that was heavily populated with Holocaust survivors. I find it hard to believe that such a march would be allowed in the UK. My definition of hate speech is: Bias-motivated, hostile, malicious speech aimed at a person or a group of people because of some of their actual or perceived innate characteristics. Hate speech expresses discriminatory, intimidating, disapproving, antagonistic and/or prejudicial attitudes toward those characteristics which include sex, race, religion, ethnicity, colour, national origin, disability, or sexual orientation. Hate speech is intended to injure, dehumanize, harass, debase, degrade, and/or victimise the targeted groups, and to foment insensitivity and brutality towards them.

Q. There could be a counter argument made that much information could be interpreted as “bias-motivated, hostile, malicious”. So, for example, a person could publish a study or statistics on the internet which claims that a certain racial, ethnic or religious group is less intelligent or commits more crime than another group. It is highly likely that some individuals would see this as “bias-motivated, hostile, malicious” behaviour. Yet the publisher of the data might simply claim that they are merely presenting their evidence and that they had no intention to “injure, dehumanize, harass, debase, degrade, and/or victimise the targeted groups”.  Where would a case such as this fall in the hate speech/free speech distinction?

This is a very interesting question. Let me answer it with an example. For many years, I have related in my teaching on freedom of expression the case of Jean-Philippe Rushton, a Canadian psychology professor who has argued about hierarchy of races: Asians are smarter than whites, who are in turn smarter than blacks. In his 1999 book Race, Evolution, and Behavior, Rushton explained that brain and genital size are inversely related, and that races differ in brain size, intelligence, sexual behaviour, fertility, personality, maturation, lifespan, crime and in family stability. He explained that blacks are less intelligent than Orientals and Whites and they are more involved in criminal activities. While the IQ of Orientals is about 106, the IQ of Black people is around 70 to 75. Black people are also more sexually promiscuous and they lack social organization.

The science behind these assertions is debatable. Rushton’s theory evoked much criticism and has been perceived as racist. His theory attempts to explain everything by the sole criterion of race. It ignores social circumstances and social construction. It does not take into account other, no less important factors, such as individual abilities, class, poverty, education and family infrastructure. But is it hate speech?

In the spirit of the liberal marketplace of ideas, the search for the truth and open disputation of ideas with contrasting ideas, one may think that Rushton’s theory is problematic but it should be tolerated and debated. Its scientific facade needs to be exposed and simultaneously the true motives that guide Rushton should be explored. This, indeed, is my belief. Rushton’s theory is a hard case. It is opened to interpretations but it should not be silenced.

I also believe that Rushton’s theory was not guided only by scientific methods, that it had underpinning agenda which was not innocent, that it was motivated by other reasons rather than the urge to discover a scientific truth. Rushton was asked “Weren’t theories about race differences the reason for racism, genocide and the Holocaust?” Rushton answered: “The Nazis and others used their supposed racial superiority to justify war and genocide. But just about every idea – nationalism, religion, egalitarianism, even self-defence – has been used as an excuse for war, oppression or genocide. Science, however, is objective. It can’t give us our goals, but it can tell us how easy or difficult it will be to reach our goal. Knowing more about race differences may help us to give every child the best possible education and help us to understand some of our chronic social problems better”.

With this answer, Rushton was trivializing the Nazi crimes. Nazism was equated with nationalism, religion, egalitarianism, “even self-defence”. Rushton says nothing about the evil ideas of Nazism per se but how they were used for evil deeds, in the same way that other ideas, including noble ideas such as egalitarianism and well-established ideas such as self-defence, have been used for evil deeds. Then Rushton declares that his science is objective. His commitment is to scientific truth, no matter how crude that truth might be. And then he goes on to argue that his ideas may better children education. But surely not the education of every child. No matter how much you invest in the education of black children, they would not be able to escape their lot. They belong to the inferior race and therefore they are doomed to suffer the consequences of their brute luck.

What can help us understand Rushton’s reasoning is his behaviour and conduct outside the scientific world. Rushton was embraced by anti-black associations, by racists and bigots. Rushton not only did not flinch; he accepted their attention and the honour of being their star scientist.

In 2002, Rushton was appointed president of the Pioneer Fund, which has for decades funded dubious studies linking race to characteristics like criminality, sexuality and intelligence. Pioneer has long promoted eugenics, or the “science” of creating “better” humans through selective breeding. Set up in 1937 and headed by Nazi sympathizers, the Pioneer Fund’s mission was “to advance the scientific study of heredity and human differences”. It strove to improve the character of the American people through eugenics and procreation by people of white colonial stock. Rushton has spoken on the alleged IQ deficiencies of minorities at conferences of the racist American Renaissance magazine and website, and he has published a number of articles in the group’s newsletter. His work is often published on racist websites, including the anti-immigrant hate site, Vdare.com.

While appearing before and in support of racist groups, the above-mentioned sensitive and debatable statements then amount to hate speech. The context, as we learned from JS Mill’s theory On Liberty makes a great difference. A questionable race theory when invoked in Nazi and other radical extremist rallies is the fuel for their raging hatred, the validating force for their twisted beliefs, the scientific cloth that legitimized crude beliefs about hierarchy of races. Expressed in such forums, Rushton’s ideas become hate speech.

Q. Staying with the distinction between hate speech and free speech, religious criticism is commonly seen as an area where the lines become blurred. For example, sometimes actual bigotry towards religious minorities is dressed up as critique of religious beliefs and scripture. Where do you see the line being drawn on this issue?   

Two separate issues are relevant:

1. A speaker uses religion to incite violence against others.
2. A speaker defames and offends a certain minority because of its religion.

Both have taken place in Britain. As for the first scenario:

The state cannot sit idly by while religious authorities incite violence. Such public figures need to decide: either they are public servants who adhere to the laws and values of the state or they incite to violence. If they chose the latter, they should resign immediately. And if they do not see the necessity in doing so, then the state should discharge them from all public responsibilities. This is true for all religious authorities and more so for popular public figures with a large crowd of adherents. The justice system should act and crack down on the phenomena that might lead to violence. Violent religious preachers might pose a real danger to the well-being of society.

As for the second scenario, I think offence should be taken more seriously than it is considered today. Much blood was shed unnecessarily because of the Danish cartoons. We should be respectful of all religions, understand and appreciate the power of religion to bring about change, positive and negative. One of Karl Marx’s greatest mistakes was underestimating the power of religion. Religion can motivate people to help others, and it can motivate people to destroy. This is true for any religion. Pushed to its extreme, fundamental religion can create a lot of damage. As extremes tend to feed each other, speakers should be cautious of the power of the word and avoid inflaming tensions, emphasising those things that bring people together, not that divides them, creating bridges rather than obstacles and alienation.

In this age, many terrorists were Muslim. But, of course, not all Muslims are terrorists. Only a small number of Muslims are terrorists and they represent Islam to the same extent that the KKK represents Christianity and the Kahane movement represents Judaism. To tag Islam as a terrorist religion is to defame religion unjustly. Such statements are unwarranted and only inflame an already tense environment.

Let me mention the work of organisations such as ‘TELL MAMA’, an Anti-Muslim Hatred group that seeks to consider and takes forward proposals to tackle anti-Muslim hatred. Its action plan aims to create an environment that prevents hate crime from happening.

Free expression is not a recipe for lawlessness. The balance between free speech and protecting the public should not, on such matters, lean to the former. Liberal democracies have an obligation to secure the well-being of its population, especially vulnerable minorities. Indeed, the litmus test of a decent or civilized liberal democracy is the status of minorities.

Q. In your research, have you observed a connection between hate speech and violent acts?

Yes, I did.

In 1999, 21-year-old Benjamin Nathaniel Smith, an avowed Aryan supremacist, went on a racially-motivated shooting spree in Illinois and Indiana over the July 4th weekend. Targeting Jews, African-Americans, and Asian-Americans, Smith killed two and wounded eight before taking his own life, just as law enforcement officers prepared to apprehend him. Smith embarked on his killing spree after being exposed to Internet racial propaganda. He regularly visited the World Church of the Creator (WCOTC) website, a notorious racist and hateful organisation founded in Florida in the early 1970s. Smith was so consumed by the hate rhetoric of WCOTC that he was willing to murder and to take his own life in pursuit of his debased hate devotion.

The same year there were two other hate-motivated murders. Buford Furrow used to visit hate sites, including Stormfront.org and a macabre site called Gore Gallery, on which explicit photos of brutal murders were posted. Whether inspirational or instructional, the Internet supplied information that clearly helped fuel the explosion of a ticking human time bomb. Furrow decided to move to action. He drove to the North Valley Jewish Community Center and shot an elderly receptionist and a teenage girl who cared for the young students attending the summer day school. He continued shooting, hitting three children, one as young as 5 years old, before leaving the facility. Shortly thereafter Furrow fatally shot a Filipino American postal delivery worker because he worked for the federal government and was not White.

In turn, Matthew Williams, a solitary student at the University of Idaho, turned to the Internet in search of a new spiritual path. Described as a “born fanatic” by acquaintances, Williams reportedly embraced a number of the radical-right philosophies he encountered online, from the anti-government views of militias to the racist and anti-Semitic beliefs of the Identity movement. He regularly downloaded pages from extremist sites and continually used printouts of these pages to convince his friends to also adopt these beliefs. At age 31, Matthew Williams and his 29-year-old brother, Tyler, were charged with murdering a gay couple, Gary Matson and Winfield Mowder, and with involvement in setting fire to three Sacramento-area synagogues. The police discovered boxes of hate literature at the home of the brothers.

In early 2001, Richard Baumhammers, another Aryan supremacist, shot down six people, all members of minorities, in suburban Philadelphia, inspired by material on the Internet. Tim Haney of the Allegheny County Police Department in Pennsylvania testified that computer records confiscated at Baumhammers’ home indicated his frequent visits to white supremacist Internet sites.

Michael Brad Magleby burned a cross on an interracial couple’s property. He also visited hate sites prior transmitting this hateful message. In 2002, Michael Kenneth Faust, a  white supremacist who spent several hours a day on the Internet soliciting teens to take his classes on firearm use, shot and killed a teenager.

More recently, a 22-year-old man Keith Luke murdered two black people, and raped and nearly killed a third, on the morning after Barack Obama was inaugurated as president (January 21, 2009). When he was captured, Luke told police that he intended to go to a synagogue that night and kill as many Orthodox Jews as possible. Luke told the police that he had been reading white power websites for about six months (in other words, from about the time that Obama won the Democratic nomination) and had concluded that the white race was being subjected to a genocide in America. Therefore he had to act. This is a clear-cut case of propaganda translating directly into criminal violence.

Later the same year, on June 10, 2009, James von Brunn entered the U.S. Holocaust Memorial Museum in Washington DC and opened fire, killing Security Guard Stephen Tyrone Johns before he was stopped by other security guards. Von Brunn, a die-hard white supremacist anti-Semite, was an active neo-Nazi for decades long before the Internet became a viable public platform during the early 1990s. He utilized the Internet to publish his tracts and to spew hatred. Von Brunn ran a hate website called holywesternempire.org and had a long history of associations with prominent neo-Nazis and Holocaust deniers. For a period of time, he was employed by Noontide Press, a part of the Holocaust denying Institute of Historical Review, which was then run by Willis Carto, one of America’s most prominent anti-Semites.

In Canada, Craig Harrison was found guilty of an assault causing bodily harm to an individual whose race he did not like and was sentenced to two years less a day in jail. Observing the content of messages posted on the Net by him, the Canadian Human Rights Commission concluded that the materials were likely to expose those of the Jewish faith, Aboriginal peoples, francophones, blacks and others to hatred and contempt: “They are undoubtedly as vile as one can imagine and not only discriminatory but threatening to the victims they target”.

In 2014, The Southern Poverty Law Center (SPLC) published a two-year study that details incidents in which active users on one website, Stormfront.org, murdered nearly 100 people in the last five years. These incidents include: (a) the killing of three Pittsburgh police officers by Richard Poplawski in 2009. (b) Two years later, in 2011, Anders Behring Breivik’s murderous journey in which he detonated a truck bomb in front of a government building in Oslo, killing eight, and then went on a shooting spree in Utoya Island, murdering 69 others. (c) In May 2012, Jason Todd Ready killed four people before killing himself. (d) That same month, Eric Clinton Kirk Newman, also known as Luca Rocco Magnotta, was accused of torturing and dismembering a Chinese immigrant; (e) three months later, Wade Michael Page shot and killed six people at a Sikh temple before killing himself during a shootout with police.

Q. What practical actions can be taken to counter hate on the Internet and are there any promising initiatives currently underway to tackle this issue?

Speech v. Speech – This is the favourite American response, espoused by many Internet experts and human rights activists who argue that the way to tackle hate on the Net is by more communication, by openness and by exposing the problem. We need to show that all human beings deserve respect and concern, all have dignity, and that a racially based society negates liberal-democratic values that we all hold dear: pluralism, diversity, individuality, liberty, equality, tolerance, justice. Counter-speech includes expressive support for the targets of hate, highlighting the values of tolerance, pluralism, individualism and respect for others.

Education – activity at primary and high schools alerting about hate on the Internet; its forms and attractions (music, video games, activities for kids); why racism is logically incoherent, empirically unattainable, anti-democratic and inhumane; why it is harmful; who is targeted; history of hate and the connection between hate and some of the most horrific human catastrophes men inflicted upon other men.

In the USA, Partners Against Hate, an innovative collaboration of the Anti-Defamation League, the Leadership Conference on Civil Rights Education Fund, and the Center for the Prevention of Hate Violence, offers promising education and counteraction strategies for young people and the wide range of community-based professionals who work and interact with youth, including parents, law enforcement officials, educators, and community/business leaders. In turn, Family Online Safety Institute focuses on making the online safer for kids through the promotion of best practices, tools and education.

Adopting and enforcing school, university and workplace policies – institutions and organizations should adopt policies that exclude hate and bigotry off and online. They should ascertain that their computers are not used for purposes that are incompatible with these policies. Students and workers should not abuse their time at the education system and at the workplace and exploit the technology that is made available to them to preach hatred against others, or to engage in expressions that contravene and undermine civility and respect for others. Hate is destructive. There is no reason to provide scope for hate speech in schools and the workplace.

Netcitizenship – the term “Netcitizenship” means good citizenship on the Internet. It is about developing responsible modes of conduct when surfing the Internet which include positive contributions to debates and discussions, and raising caution and alarm against dangerous Net expressions. Netcitizenship encourages counter-speech against hate speech, working together to provide a safe and comfortable virtual community, free of intimidation and bigotry. One example is Wipeout Homophobia (WHOF) which was originated as a response to gay hatred on the Internet. Wipeout Homophobia provides communal support and promotes a vision of a more tolerant and just world. In 2012, this Facebook page had more than 300,000 members and 6 million visitors.

ISPs’ responsibility – ISPs and web-hosting companies should develop standards for responsible and acceptable practices for Net users. They should adopt clear and transparent hate speech policies and include them in their terms of service. ISPs should also devise friendly and easy-to-use mechanisms for Netusers to report violations of their terms of service. With continued development of technical solutions and innovation and with increased awareness of and adherence to basic Corporate Social Responsibility (CSR) we will assure a certain security level on the Internet, like in any other industry. What is required is more structure. CSR should be part of the web company’s strategy, in the frame of mind of the day-to-day operations. Indeed, CSR is a continuous living process.

Social media companies have teams of only a few hundred employees to monitor networks of billions of accounts. This is insufficient and it is also irresponsible. Social media companies need to address the problem far more seriously. Each company should have a group of highly-talented software engineers to devise a search algorithm that would flag out a string of words that may indicate that a person is engaged with anti-social and dangerous expressions. Facebook has such a team of specialists to deal with suspected fake identities. Facebook takes this issue very seriously. It is suggested to adopt a similar attitude to combat radical, extremist expressions as human lives are no less significant than fake identities. After flagging a string of violent words, a team of people who monitor social networks will then look at the context and, if they come to believe that the speech is dangerous, they will swiftly intervene, remove the dangerous content and block the extremist from continuing the dangerous activity. By such proactivity, social media companies can save many lives.

Affecting search engines results — If you Google the words “Martin Luther King”, one of the results you will receive is http://www.martinlutherking.org/, a hate site masquerading as an objective historical source about the American human rights leader. High school students who are asked to conduct research on the life and leadership of Mr King are likely to come across this site. Some of them might think this is a legitimate site, with credible eye-opener information. The Google algorithm used to determine search ranking does not evaluate the accuracy of information thus the site’s high ranking can potentially mislead many users, especially young users who conduct their very first research.

Google was under pressure to manipulate its search engine so as to boost or reduce websites’ page ranking. The controversy revolved around a clearly anti-Semitic website, http://www.jewwatch.com/, which sometimes was ranked first if you searched the word “Jew”. Thousands of netusers petitioned Google to remove the site.

Labelling, naming and shaming – Web-hosting companies like First Amendment, Go Daddy and Xanga.com (blog hosting) that are friendly to racial propaganda should be named and shamed.

International cooperation – In Europe, a continent that suffered a great deal from the horror of hate and bigotry, much less tolerance is afforded to such phenomenon compared to the United States. In 1996, a governmental organization in Germany, Jugendschutz.net, and a non-governmental organization in the Netherlands, Stichting Magenta, were the first organizations in the world to start a dedicated team to address the problems of racism, anti-Semitism, hate against Muslims, gays, and other discrimination or incitement to hatred, each in their own country.

In 2002, they founded the International Network Against Cyber Hate (INACH) whose vision is the international co-operation between complaints bureaus against discrimination, which allows the sharing of knowledge, the exchange of best practices and coordinated measures against hate speech, promoting respect, citizenship and responsibility, enabling Internet users to exercise their right of freedom of speech with respect for the rights and reputations of others, and to freely use the Internet without experiencing cyber hate. The mission of INACH is to unite and empower organizations fighting cyber hate, to create awareness and promote attitude change about on-line discrimination and to reinforce the rights of all Internet users. INACH monitors the Internet and publishes overviews and reports about the situation in different countries. INACH acts as an umbrella organization for hotlines specializing in racist and hateful content.

Other notable organizations fighting against hate are LICRA.org and the Dutch Centre Information and Documentation on Israel (CIDI). LICRA is the French International League against Racism and Anti-Semitism (Ligue Internationale Contre le Racisme et l’Antisémitisme). It was created in May 1926 in Paris. LICRA fights discrimination, racism and xenophobia especially as they are manifested on the electronic and print media. CIDI is the Netherlands’ prime source of information about Israel and the Jewish people. CIDI has published instructions explaining how to get anti-Semitic material removed from the Internet. CIDI believes that individual surfers have a responsibility to take action against hate.

Publishing overviews and reports on a regular basis –- publishing names of hate sites, highlights of their content, their locations, their ISPs, both successful and unsuccessful attempts to curtail their activities.

Law and adherence to international conventions — On global issues such as hate there is a need for international cooperation to respond to global concerns. As the Internet is an international medium, countries realize the urgency for transnational coordination. The Ministerial Council Decision 9/09 of the Organization for Security and Co-operation in Europe (OSCE) of December 2, 2009, on Combating Hate Crimes calls on the participating States to seek opportunities to co-operate and thereby address the increasing use of the Internet to advocate views constituting an incitement to bias-motivated violence including hate crimes and, in so doing, to reduce the harm caused by the dissemination of such material, while ensuring that any relevant measures taken are in line with OSCE commitments, in particular with regard to freedom of expression.

Further research may analyse the ways social media apps are used in spreading hate speech, the way modern technologies are exploited to spread hate speech and whether search engines and social networking sites should continue to assist hate groups in their agenda.

Future research may also compare between the utilization of the Internet to spout hatred to the way the Internet is being utilized to other anti-social groups: criminals, paedophiles and terrorists. There seem to be many commonalities between the modes of operation of these groups. Such comparative studies may help security agencies in the fighting against these phenomena.

 

When does a serious environmental problem become a security threat?

Professor Tim Flannery, a leading scientist and public intellectual in Australia wrote a piece in the Guardian newspaper a few days ago reflecting on the links between climate change and the extreme temperatures and bushfires ravaging Australia at present. He notes that “Australians are used to hot summers. We normally love them. But the conditions prevailing now are something new. Temperature records are being broken everywhere.” What is important for thinking about the security consequences of climate change is that towards the end of the article, Flannery reflects:

“Australia’s average temperature has increased by just 0.9 of a degree celsius over the past century. Within the next 90 years we’re on track to warm by at least another three degrees. Having seen what 0.9 of a degree has done to heatwaves and fire extremes, I dread to think about the kind of country my grandchildren will live in. Even our best agricultural land will be under threat if that future is realised. And large parts of the continent will be uninhabitable, not just by humans, but by Australia’s spectacular biodiversity as well.”

Conditions in which large parts of the continent are threatened in such a way would appear to raise some pretty serious questions about Australia’s national security (let alone the human security of those individuals living in areas where agriculture has failed or fires threaten homes and livelihoods). Yet recently a number of commentators have become particularly concerned about the so-called ‘securitisation’ of climate change, largely due to a sense of there being “alarmist views about climate change on conflict risk.” This has led some to argue that rather than helping to raise the profile of the issue in terms of the need for urgent policy change, we in fact now need to “disconnect security and climate change.” According to Professor Betsy Hartmann of Hampshire College, “A fear of imminent doom runs deep in popular culture and, like the grim reaper, stalks the environmental movement.” This, she argues allows “security agencies and analysts” to distract us from feelings of empathy towards those affected by climate change and to instead cause us to fear them and to “turn to the military to protect us.” According to Professor Mike Hulme of the University of East Anglia,

“What climate change means to us and means to the world is conditioned by what we do, by the way we govern, by the stories we tell. Presenting climate change as the ultimate security crisis is crudely deterministic, detached from the complexities of our world, and invites new and dangerous forms of military intervention.”

All of this matters as the potential world in which Flannery is imagining that his grandchildren might have to live in is becoming more and more likely the longer multilateral efforts drag on. Richard Haass, the President of the Council on Foreign Relations, when asked to look ahead to the big global governance challengers for 2013 recently stated that: “It is becoming increasingly clear that efforts at mitigation are not just falling short but that the gap between what is needed and what is likely to happen is widening.”

The whole notion of the ‘securitisation’ of climate change pre-supposes that we get to choose whether climate change is a security threat or not – it emphasises what political scientists refer to as human agency. Of course we can choose to label something as a threat or not (yes, perhaps it may even not be the end of the world if we use the dreaded T word!). But in the face of increasingly extreme weather and related natural disasters (let alone serious discussions about whether states such as Kiribati can survive within their own national borders), it does seem that we can sensibly talk about the security threats posed by climate change in the decades to come regardless of whether we can specifically link particular instances of conflict and climate change in the past.

The point is that simply because something may pose a security threat does not mean that we have to respond in the traditional way – to throw military force at it. It’s abundantly clear that there is no military solution to climate change and that addressing the problem at source means changing (among other things) the ways we use energy. But that doesn’t mean that our current energy policies are not a fundamental security threat. They are. And why can’t we use better energy policies to ensure our security?

Ben Zala is a Lecturer in International Politics at the University of Leicester.

Originally set up the mid-1980s, the temporary village guard system’s purpose was to act as a local militia in towns and villages, protecting against attacks and reprisals from the insurgents of the Kurdistan Workers Party (PKK). Has this system been successful as a counter-terrorism strategy and does it still have a role in the Turkey of today?

In any counterinsurgency strategy, the separation of “bad guys” from the rest of the population is a significant objective which has a direct impact on the effectiveness of the campaign. To achieve this objective, forming, arming and using local militias may be a viable strategy, particularly in rural, remote, harshly mountainous and tribal contexts in which security forces face difficult challenges to reach the local population. In recent years, the “Sons of Iraq” or the “Anbar Awakening” case in Iraq and the “Tribal Security Forces (Arbakai)” case in Afghanistan are contemporary examples of this strategy.

Does the strategy of forming local militias yield successful results? The existing, yet limited, literature on this subject has opened the door to speculations and interpretations that are more journalistic than scholarly. To better elucidate the effectiveness of forming local militias, this article presents the case of the “Temporary Village Guard System” (Geçici Köy Koruculuğu Sistemi)” in Turkey, which was first initiated in 1985 and has been fully active since.

Turkey’s Village Guards System

Since being founded in 1978, Turkey’s Kurdistan Workers’ Party (PKK) has caused approximately 20,000 fatalities, including about 11,000 civilians and 9,000 security personnel. In the meantime, about 20,000 PKK members were killed and about 6000 were captured and imprisoned. In order to thwart PKK-initiated violence, Turkish authorities have implemented many different countermeasures ranging from repressive to accommodative strategies, including the village guard system. As of January 2016, the monthly salary is approximately the equivalent of U.S. $400, along with clothing expenses and some social security benefits that came with passage of the amendments between the 74^th article and 82^nd article of the Village Law on March 26, 1985.

With this legally founded, centrally appointed, and state-paid “security force,” the Turkish government created a civilian militia in the Kurdish populated southeast provinces of Turkey. Except for 300 Ulupamir Guards, who immigrated to the Van province from Kyrgyzstan, all village guards are ethnically Kurd. To supplement the employed village guard system, a “voluntary village guard” program was added in 13 more provinces, which led to the expansion of this system to 22 provinces in 1993, the year in which violence reached its peak level over the course of the conflict with the PKK. The difference between the two programs is that, while the employed village guards receive monthly salary and health benefits, the voluntary village guards do not receive a salary but are entitled to health compensation and benefits. The size of temporary and voluntary civilian armed force reached almost 60,000 by the end of the 1990s, accounting for almost one-third of the armed forces in the Kurdish region.

As of August 2013, Muharrem Güler, then the Interior Minister of Turkey, announced that there are currently 65,456 village guards, 46,113 of whom are employed (interestingly 337 of them are women) and 19,343 of whom are voluntary (161 of them are women). Currently, the village guard system is implemented in 23 provinces. Most of the village guards are employed on the border between Iraq, Iran, and in the extremely mountainous provinces of Hakkari, Sirnak and Van because PKK has been using safe heavens in Iraq and Iran for years.

All village guards, whether voluntary or hired, work under the supervision of the provincial Gendarmerie Commands and receive two weeks of basic military training from their provincial governor immediately after joining.

To better understand the debate, it may be useful to examine the existing arguments for and against the Village Guard System.

Arguments Favoring the System

1. The village guard system has been seen a success story in Turkey’s strategy against the PKK-initiated violence to such an extent that it has become one of the main pillars of counterterror strategy. If the village guard system had not been initiated, the state authority in the region would have eventually collapsed.
2. The village guards have first denied the mobility of the PKK both by separating them from the rest of the population as a bottom-up means of isolating them, and then prevented them from gaining territorial control.
3. The village guards have provided intelligence to the security forces both on the territory and the activities of the PKK.
4. The village guards have not been forced by the security forces to join this system. The existence of more than 25,000 voluntary village guards, who are not paid by the government, is a proof of this.
5. PKK’s numbers has never exceeded the number of the village guards, even during the early 1990s, the period in which the number of the armed terrorists reached its peak level of 11,000. This is an indicator showing the low level of popular support to the PKK.

Arguments against the System

1. The state pitched brother against brother. If it hadn’t been for the village guards, this conflict would have never reached this intensity.
2. The village guard system is a typical reflection of state tradition on the Kurdish issue. Enmeshed in the Kurds’ tribal networks, it exacerbated the tensions in the region. The equipping of the village guards, who were without even basic military training, increased instability in the entire region. The guard system introduced virtually extinguished social order in Kurdish daily life.
3. The village guard system was used by the state officials as a repressive mechanism to recruit villagers.
4. The village guards are poorly disciplined and inadequately trained.
5. The village guards have been accused repeatedly in past years of drug trafficking, corruption, theft, rape, and other abuses. Inadequate oversight exacerbated the problem, and in many cases the security forces allegedly protected village guards from prosecution.
6. Several reports document concerns regarding human rights violations resulting from the village guard system in Turkey.
7. The village guard system has been responsible for deepening mistrust and ethnic divisions in an already troubled region.
8. The village guards have moved with their families into villages that were evacuated in the 1990s and now the original villagers are returning to their villages to find the Village Guards already living there.
9. The establishment of village guards made civilians more vulnerable to attacks.

Has the village guard system in Turkey really worked as a counterterror strategy?

In military terms, and despite its drawbacks and unintended consequences, the village guard system in Turkey worked well as a counter-terror strategy between 1985 and 1993 and achieved the objectives of separation of the local population from the terrorists and denying the PKK control of their hoped-for secessionist territory. Early success gained just after the implementation of the militia system needed a follow-up before the insurgency adapts. In the following years, however, it gradually waned in effectiveness when considering the increased number of PKK attacks in the period of 1993-1999, and caused increasing socio-economic and political micro-level cleavages in the region. As the big inertia in a dispersed system means resistance to change, the guards system could not easily be modified, meaning the strengthening of the existing micro-cleavages and the emergence of the new ones.

Reasons for the decline in effectiveness

The village guard system in Turkey was originally initiated under the assumption that the emergent threat (PKK bandits) was so local and small that it was not considered to require commitment of national security forces. This perception of PKK fighters as “a few bandits” led the Turkish government officials to the authoritization of the system in a temporally (initially, the system was designed for a two-years long period ) and spatially (only in three provinces) limited setting. However, there emerged many institutional problems as the number of village guards was enormously expanded from 800 men to 40,000 men only within a one-year-long period. The primary sources of these shortfalls would be sorted as follows: the absence of comprehensive vision at the national level and the implementation of the planning and recruitment strategy of the system at the provincial level. The absence of a national-level institutional framework which would standardize the system led to the differentiating practices in the provinces. The dramatic rise within a short period of time, when combined with the attempt of government to micro-manage the village guard system at the provincial level, led not only to confusion about the rights, missions and responsibilities of the village guards but also caused different (sometimes contradicting) practices in the following years. Fast expansion meant both weak control at the national level and different interpretations of the operational use of the guards at the provincial level.

Furthermore, the formation of local militias may not only have pros and cons in the sphere of security but also may lead to implications in the socio-cultural sphere. The persistent characterization of the village guards as “traitor,” and the prevalent use of the term “Jash” (a Kurdish slang word for donkey) by PKK supporters to refer to Kurdish village guards, indicates the significance of the local political structure when analyzing the local dynamics of the conflict in Turkey. It is not hyperbole to suggest that the system has also changed the nature of conflict by first pushing the conflict into new areas and creating new micro-cleavages (whether tribal or at the family level) in the provinces.  These results, which clearly emphasize the explanatory power of local political structures in an ethnic conflict, confirm Stathis Kalyvas’s theorization. That is, when examining the dynamics of an ethnic conflict in a comparative perspective, Kalyvas points out that local political structures and rivalries among local groups have a great impact on shifting alliances, which are considered as acts of treason by rival factions.

The allegation of human rights violations by militias seem to be inevitable. The absence or lack of sufficient legal mechanisms to investigate accusations, especially in combination with low levels of transparency and accountability, may lead to structural legal problems and emotional conflicts over justice in the Afghan and Iraq cases as in the Turkish case.

To demobilize or not to demobilize?

The Turkish government has been in a dilemma when deciding on the fate of the village guard system. Opinions about this issue highlight two options for the government, each of which can take two forms.

The first option is demobilization. One form of this option is “honorable demobilization,” which implies that the government will end the guard system after providing all material and social rights and benefits to the retired and serving guards, and publicly elevating the history of the guards for their role in the Turkish state’s armed struggle against the PKK.  The other form, “dishonorable demobilization,” implies that the government will end the guard system with few rights and benefits for retired and serving guares, and will meticulously search the history of the guards to bring to justice those who allegedly committed crimes.  Interviewees who favor dishonorable demobilization argue the need to establish memorial sites for those crimes and brutalities allegedly committed by the guards, with periodic visits by government officials to these sites to keep the collective memory fresh.

The second option is to maintain and continue the guards system. With this option, there again appear to be two alternative forms.  One form is the maintainance of the system after a comprehensive revision that examinines the strengths, drawbacks and conseuqences of the system in the domains of security, law and politics so as to make it more effective and efficient. The other form is the maintainance of the status-quo which implies the continuation of the village guards as an open-ended commitment not restrained by definite limits, restrictions, or structure.

Currently, the Turkish government seems to embrace the last altenative; that is, maintainance of the system as it is in an open-ended process. With the information at hand, it is difficult to predict which option the Turkish government will embrace in the near future. Sooner or later, however, when the government decides on the village guard system, this decision will surely be a strategic one which directly affects the evolution of ongoing clashes.

Metin Gurcan is an Istanbul Policy Center Researcher specializing in security issues.

In the UK, tens of thousands of deer are poached annually. This has significant implications for the sustainability of British deer populations and human health.

Recessions and economic slumps have effects on various aspects of people’s security and presumably, people’s food security is a part of this. In order to cope with food insecurity, some people may steal food or other items for money to buy food, but there is also the possibility that some people will turn to poaching. The British Deer Society places the number of poached deer in the UK as high as 50,000 each year yet in 2009 only 335 incidents were reported to the police.

In 2013, I undertook a study to gather information as to whether deer poaching in the UK is linked purely to economics or if people who poach deer have other motivations beyond food or money. I sent online questionnaires to all police constabularies and the questionnaire was advertised in the monthly publication of the British Association for Shooting and Conservation. I received responses from 27 wildlife crime officers and six gamekeepers. Drawing on Nurse’s (2013) typologies of wildlife crime offenders, I asked respondents about the change in poaching around the time of the 2008 recession and about their perspective on the motivations of poachers. The four typologies consist of traditional profit motive, external economic pressure, masculinity and as a hobby. In particular, the traditional profit-driven motivation of offenders was explored by attempting to uncover if there is, as suspected, a black market in venison. From this data, I hoped to create a more detailed picture of deer poaching and to further inform wildlife law and poaching prevention.

UK deer poaching: why it matters

Understanding more about deer poaching is important for two main reasons. The first is in relation to human health. Presumably, experienced hunters are trained to inspect the deer they kill or poach for diseases. There is the possibility though of poachers infecting themselves with Bovine Tuberculosis or Foot and Mouth disease, which are known to occur in deer in the UK, though no data indicating deer meat has been found with these diseases. Additionally, if the poacher is selling the meat on the black market, there is the further possibility that any disease could be passed on to other people and the public.

The respondents suspected some poached deer meat makes it way to pubs and restaurants, so disease transmission to the public, whilst unlikely, is not impossible. The second point is in regards to the sustainability of deer populations. It is difficult to manage wildlife populations where there is a significant amount of poaching, such as is suspected in the UK. Hunting licences and potentially other management strategies, like culling, need to be grounded in accurate population numbers in order to not over exploit the species in question. If too many individuals are killed through hunting and poaching, this could endanger the stability and survival of the population. With tens of thousands of deer potentially being poached each year, it is difficult to see how deer populations can be properly estimated and therefore managed.

The police and gamekeepers who responded stated there are individual poachers and groups of poachers who do so for profit and financial reasons. As suspected, poachers personally consume the poached deer, but probably also sell the meat to make money. This fits Nurse’s (2013) first typology, ‘Model A’, where offenders are driven by traditional profit motives. ‘Model B’ wildlife crime offenders are also financially driven, but the pressure on the offender is from an external source like an employer. In the context of deer poaching, this helps to explain the poaching undertaken by some gamekeepers. Landowners pressure gamekeepers to maintain the landscape in particular way. The respondents indicated though there is more driving poaching than simply economics. Nurse (2013) proposes there are also offenders who do so to maintain or assert their masculinity, ‘Model C’, and those who offend as a hobby, ‘Model D’. The data confirm these typologies. Men carry out nearly all poaching. Apparently, often these men poach together as a form of male bonding, as a form of ‘sport’, or as one respondent stated ‘just for the hell of it!’.

Each of Nurse’s (2013) typologies then were found within the respondents’ answers. The implications of this are two-fold. First, deer poaching, and presumably other poaching, is not only driven by food insecurity and money and therefore the motivations, and uncovering those motivations, are complex. Even when money is at the heart of the motivation, there are further distinctions to be made. The food and/or profit from the poaching may be for an individual, for an organized crime group or for an employer. For non-profit driven poaching such as for status, sport and/or fun, the motivations can be equally challenging to uncover.  Uncovering motivations though is an important and useful endeavour as this data can be used to improve policy and prevention strategies. Second, that motivations are varied means that policy and prevention strategies also need to be varied. To have policy interventions and wildlife law enforcement strategies targeted solely at food insecurity or profit motivations are likely to be ineffective.

Addressing the problem

Poaching, of deer and other non-human animals, must then be addressed through a multi-faceted approach. In the first instance, the punishment for poaching in the UK is not a deterrent and the risk of being caught or prosecuted is low (Nurse 2013). This is partly because wildlife crime is not a concern for most police constabularies and not an offense that is prioritized. Making the fines higher, sentences harsher and confiscation of poaching equipment mandatory may help to address this aspect. Nurse (2013) suggests banning hunters and gamekeepers who are caught poaching from being able to receive licences in the future and/or from working in the industry. Second, wildlife crime is viewed as a victimless crime. This is not the case. Deer are shot by bullets and arrows, trapped in snares and/or torn apart by dogs. People can potentially eat uninspected diseased venison.

The environment as a whole or at least the ecosystem where deer live can be disrupted by overexploitation – people and non-human animals are victims of this too from the loss of a healthy environment. Public awareness needs to be raised through concentrated media campaigns as to the value and impact of biodiversity and the environment. Whereas regard for the environment has increased in recent years, there is still much more to be done to increase the knowledge of our connection to the planet. Additionally, there should be wide spread information about the danger of consuming uninspected meat and venison. In conjunction with these strategies in times of particular economic hardship, extra support should be put in place to assist people who may poach because of food insecurity. Addressing the enforcement side of deer poaching can help to impact upon economic motivations. Changing the view that poaching is victimless may help to alter motivations related to status and sport.

Deer poaching and wildlife crime are worthy of being made more of a priority not only because of the victimisation to the non-human animals and the environment, but also because these crimes impact upon people and communities. A multi-faceted approach increasing the attention on and penalties for wildlife crime as well as educating the public to the nature and risks associated with wildlife crime are necessary first steps to reducing the harm and suffering linked to wildlife crime in general and poaching in particular.

Tanya Wyatt is a lecturer at the University of Northumbria.

Foreign fighting in Syria is not driven primarily by devotion to Islam, nor is it motivated mainly by socioeconomic grievances. Rather, foreign fighters join the Syrian civil war to defend their Muslim brethren. Framing the war as a threat to the Muslim (Sunni) community, transnational Islamist movements offer alternative identities and a sense of belonging for alienated people from across the Muslim world.

In recent years the conflict in Syria has become a lodestone for young Muslims who travel to join the fight. According to estimates from the U.S. National Counterterrorism Center, and reports by The Soufan Group (TSG), foreign fighters from more than 90 countries have joined the Syrian civil war since its inception in 2011, and their numbers already exceed the rate of volunteers who went to Afghanistan, Pakistan, Iraq, Yemen or Somalia at any point in the last 20 years. While the actual figures of foreign fighters in these and other sources vary, and though we do not know how many of them actually engage in the fighting, there are consistent estimates of the numbers of volunteering fighters and the distribution of their countries of origin.

To be sure, volunteering fighters join various parties in the complex war, like Hezbollah combatants who fight for the Syrian army and foreigners who fight for the Kurdish YPG forces, yet, the concept of foreign fighters relates here to those volunteers joining jihadi movements, mainly the Islamic State and Jabhat Fath al-Sham (formerly known as Jabhat al-Nusra) organizations. Special attention is afforded to the growing stream of European Muslims to these jihadi groups in Syria, and their potential extremist actions upon return to their home countries. However, most foreign volunteers have come from Muslim countries in the Middle East and North Africa. The recruitment process is generally conducted on an individual basis. Taking place across the world, the recruitment relies largely on social media, with videos and appeals produced in a range of languages, describing the caliphate as a utopian political venture, and providing young men and women with an adventurous trip. Salafi mosques and associations also seem to take an active role in recruiting and trafficking volunteers to fight the Syrian war in the name of Islam.

Although by no means a new phenomenon, the causes of the widening spread of foreign fighting remain unclear. As most of these foreigners are utterly detached from the events in the countries to which they journey, and have little political and material benefit to gain from these wars, the opportunity to attain martyrdom in the next life appears to be a major appeal. Yet, Islam in and of itself is not the primary factor behind foreign fighters joining the jihad. Examination at the individual level indicates that many of those who choose to join extremist groups in Syria have only basic knowledge of Sharia. Islamic State entry forms leaked in early 2016, also demonstrate that while some characteristics of the volunteers (like age and marital status) can be traced, there are no discernible demographic and socioeconomic profiles of foreign fighters in Syria.

An inspection of the foreign fighters’ countries of origin adds to this confusion, as the spate of volunteering warriors does not originate primarily in countries dominated by radical Islamist movements, nor is it confined to countries where economic and political conditions are the worst. Rather, foreign fighters join the Syrian civil war from countries with different profiles in terms of both the role of Islamism in socio-political life, and the political authority of the regime. Four countries are notable among the home countries of the foreign fighters in Syria: Tunisia, Saudi Arabia, Morocco and Jordan. Tunisia, where the “Arab Spring” revolt was initially ignited, has become the largest source of foreign fighters joining the jihadi groups in Syria, with roughly 3,000 Tunisian warriors recorded between 2011 and 2014; Saudi Arabia is next with estimates of 2,500 fighters during that period. On the other hand, countries like Egypt, Yemen and Sudan produced far fewer volunteering fighters.

The role of identity

Why then do foreign fighters travel from the Muslim world to fight in Syria? Foreign fighters are motivated by the quest for identity and belonging. Their recruitment is based on religious sentiments, sparked by Islamist movements striving to defend cultural and religious values of the Muslim community. Alienated individuals who seek alternative identities and a sense of belonging find them in their transnational communities. The combination of these factors has stimulated the shift from nationalist identities to pan-Islamist orientations, promoted through a fear-provoking discourse.

This process was coupled with the emergence of transnational jihadi networks, which carried out political activism aimed at defending the Muslim nation. Recruitment of Muslim fighters thus relies on established messaging practices, by which the recruiting groups frame distant civil conflicts as posing a direct threat to the larger transnational community. Interestingly, these messages are most effective in countries like Tunisia and Saudi Arabia where major Islamist movements are co-opted, taking part in negotiated relations with the ruling elite vis-à-vis implementing Islamic norms in socio-political life. In these countries, legal or semi-legal Islamist movements embrace relatively moderate discourses of sectarian identity, remaining pragmatic and non-violent toward the state. Under such restrained relationships, Islamist sentiments of alienated groups evolve into transnationalist inclinations.

Alienated individuals then aim their rage and frustration at external enemies. That is, restrained relations between the state and Islamist movements at the national level may well explain the relatively large number of foreign fighters recruited from subnational regions that are alienated from the state, as these fighters see transnational jihad as a way to vent socio-political rage and Islamic sentiments that find limited local opportunities for expression.

Possible solutions

To counter the appeal of transnationalist messages, home countries need to establish civic identities and offer competing national narratives. Governments should encourage the inclusion of alienated groups in national discourses and strengthen their sense of belonging to the state. To be sure, the establishment of civic identities is conditioned by state effectiveness and legitimacy — it can be achieved only if the state reconstitutes its position as an institution that provides the needs of its citizens.

Indeed, state ideology and policies also affect people’s choice to join foreign fighting. Preferring to allow troublesome elements to leave the country, some governments turn a blind eye to efforts to recruit their citizens to join transnational wars. Some countries even encourage the phenomenon. Consider for example the dual policy vis-à-vis Islamism which is well-embodied in the Saudi stance toward foreign fighting in the Syrian civil war. While actively involved in the regime’s domestic de-radicalization efforts, Saudi clerics offer contradicting messages about fighting jihad in foreign countries, with some of them openly calling upon the Muslim world to fight Bashar al-Assad’s supporters, including Syrian Alawites, Iran and Hezbollah. Egypt’s clerics, on the other hand, promote clear anti-jihadist ideology, with multiple campaigns launched by Al-Azhar to renounce the radical ideas spread among young people by groups like Islamic State. Directed by Egyptian President al-Sisi, Al-Azhar leaders hold talks with religious leaders in other countries in the region to thwart Islamic State ideology and to diminish the phenomenon of foreign fighters’ volunteering in the Syrian civil war.

The policy implication from the multifaceted causes of foreign fighting in Syria is that governments in the Muslim world should not only raise the constrains on going to Syria but also take preventive measures including information campaigns aimed at radicalized and alienated young people, offering opportunities for local expression of their socio-political needs and encouraging their sense of belonging to the state.

Meirav Mishali-Ram is a lecturer at Bar Ilan University. Her research interests focus on international conflict and civil war, particularly in the Middle East and South Asia. She is the author of many articles and a forthcoming book on the Arab-Israel and India-Pakistan protracted conflicts. Her most recent article on foreign fighting in Syria is available at Taylor and Francis Online: “Foreign Fighters and Transnational Jihad in Syria,” Studies in Conflict & Terrorism.

The beginning of the Arab Awakening and its mass-based social and political mobilizations has spurred a dynamic debate about whether and how the international community should support and back the revolutions across the Middle East and North Africa region. An especially thorny and controversial issue has been that of armed intervention: are there circumstances under which external parties should become militarily involved on the ground? If yes; with what goal? Debates over the legitimacy of direct external intervention have been widely discussed in the past few years; often with a specific reference to the emerging ‘responsibility to protect’ (R2P) norm.

The concept itself began to be employed in the early 2000s as a term of reference to replace the more ambiguous and controversial ‘humanitarian intervention’ framework. The idea of R2P broadly posits that sovereignty, beyond rights, also encompasses duties; and specifically the obligation for each state to guarantee the safety and protection of its citizens. If the state is unable or unwilling to do so, the international community has a responsibility to assist it, and if these efforts also fail, outside intervention—including but by no means limited to military action—can become justifiable. Since the endorsement of the concept within the international community, first by the United Nations General Assembly and then by the UN Security Council (UNSC), the principle of R2P has been used to both stress individual countries’ obligations towards their own people, as well as to argue in favor of international intervention to uphold the principle.

In this context, the UNSC’s authorization of the use of force in Libya is often cited as a watershed moment in the development of R2P. But did military intervention in Libya assist or hinder in the strengthening of a global ‘responsibility to protect’ norm?

To some observers, the Libyan intervention gave R2P the boost it needed. They argue that the principle itself was invoked to support external military intervention. Accordingly, this gave R2P ‘teeth’ whilst showing its growing international legitimacy and acceptance. Yet, a closer reading of the international community’s reliance on R2P in the weeks preceding Operation Unified Protector may lead to lesser enthusiastic evaluation. On the one hand, it is true that both UNSC 1970 (2011) and 1973 (2011) urged the government of Libya ‘to meet its responsibility to protect its population’ thus openly referring to R2P. On the other hand, when it came to justifying the use of force, the UN Security Council grounded its authorization on Chapter VII of the UN Charter, after labeling the violence taking place in Libya a threat to international peace and security.

On balance, while the period leading up to NATO’s Operation Unified Protector did show a growing role and relevance for the R2P norm in the international arena; still it would be an exaggeration to say that military intervention was grounded solely (or even predominantly) on R2P. This is the case even though it is possible to justify Operation Unified Protector according the ‘R2P’ criteria: the intervention came in response to the Qaddafi government’s manifest brutality and unwillingness to halt targeting of its population and it was encouraged not only by prominent internal defections but also backed by significant regional support. The use of force was also directly authorized by the UNSC, though Resolution 1973 (2011). Finally, the official mandate of the operation, which included employing all ‘necessary means’ to protect ‘civilians and civilian populated areas under threat of attack’ was—despite being quite broad in its scope—was similarly in line with the R2P framework.

But whether it would be correct to state that R2P was revitalized in the discussions leading up to the beginning of Operation Unified Protector, it is important to look at both the conduct and the legacy of the intervention to make a more long term assessment of its impact on R2P.

Here the record is decidedly mixed. Operation Unified Protector’s mandate was about civilian protection, while explicitly excluding a military occupation of Libya and reiterating the international community’s commitment to ‘Libya’s ‘sovereignty, independence, territorial integrity and national unity.’ Yet in its actual military operations it is possible to see how the military mandate was gradually stretched beyond the original (or intended) boundaries, leading to the de facto pursuing of regime change in Libya. By the spring of 2011, military sorties against the regime’s military and communication gradually went beyond merely disabling the government’s capacity to harm the civilian population and directly focused on weakening the regime’s military capabilities, in turn key to shifting the balance of power against Qaddafi. This is especially the case as NATO’s military operations, including air-cover provision for opposition forces, went hand-in-hand with coalition members, like France or the UK, active train and equip programs of rebel groups.

While these actions were not blatantly disregarding UNSC Resolution 1973—they indeed be seen as necessary to prevent and halt targeting of the civilian population—still they certainly stretched the mandate to ‘the absolute limit’—as argued by Gareth Evans. While such ‘mission creep might have been inevitable and dictated by the changing realities on the ground, still in NATO’s gradual expansion of its operations went de facto well beyond the UNSC 1973.

In turn, this fueled criticism from countries like Russia or China, states that were already skeptical about the merits of the R2P framework and championing a much stricter interpretation of state sovereignty and the right to non-interference. Put simply, the ‘generous’ interpretation of the mandate in Libya contributed to further curb the international enthusiasm for the emerging R2P norm. It allowed countries like China to become even more skeptical and reluctant to authorize future ‘R2P’ operations, citing the risk that the limited mandate will be then extra-judicially expanded to pursue regime change. Criticism has also come from countries lacking a strong pro-state sovereignty stance. For example, Brazil has argued for the creation of stricter guidelines and monitoring mechanisms to prevent future unauthorized expansion of the norm.

In this context, the Libyan experience has certainly not helped making the case for R2P or strengthening its popularity on the global stage. The general skepticism towards R2P in Libya undermined the level of international consensus for the R2P norm and laid the basis for the reluctance to authorize a similar mission in Syria. At the same time, it is important not to over-emphasize the link between Libya and Syria. Geopolitics explains the lack of R2P intervention and UNSC agreement on Syria better than international law. Here factors like the Syrian regime’s better air-defense system and military apparatus, the strong economic and political interests of countries like Russia in supporting the Assad regime, the more fractionalized nature of the anti-Assad opposition, and the far less prominent direct national interests of NATO member countries in Syria all help understanding the lack of agreement and decisive strategy to deal with the protracted and blood conflict.

Still, Operation Unified Protector did not strengthen the overall stance of R2P on the global arena, while underlining some of the pre-existing dilemma related to humanitarian intervention, including how to prevent its politicization (or whether that is possible at all); how to ensure strict adherence to the mandate and how to remain engaged in the ‘day after’—another key shortcoming of the Libyan intervention.

Dr. Benedetta Berti is a foreign policy and security researcher, analyst, consultant, author and lecturer. Her work focuses on human security and internal conflicts, as well as on post-conflict stabilization (specifically integration of armed groups, democracy/governance and crisis management and prevention) and peacebuilding. Dr. Berti is the author of three books, including Armed Political Organizations. From Conflict to Integration (Johns Hopkins University Press, 2013) and her work and research have appeared, among others, in Al-Jazeera, Foreign Policy, Foreign Affairs, the Wall Street Journal and The New York Times. She is a fellow at INSS, a TED Senior Fellow, a FPRI Senior fellow, a Young Atlanticist Fellow, a Körber Foundation’s Munich Young Leader and a member of the UN Alliance of Civilizations “Global Experts.” In 2015 the Italian government awarded her the Order of the Star of Italy (order of Knighthood).

There are a number of pressing global problems that we need to address in order to attain sustainable security, such as climate change, increasingly scarce resources, and the surge of violence by globally interconnected non-state actors. If not dealt with, these issues will lead to increased regional instability and perpetual political violence. Although these issues are recognized as pressing concerns, we have not been able to find effective solutions. Underlying this failure is the exclusion of the majority of the global community from policy-making processes. This marginalization can lead to ineffective policies as they fail to consider the interests and values of a large part of the world’s population. Furthermore, given the results of social science research examining the role of values in decision making and in motivated action, policies that are ignorant of core values of the stakeholders will not only fail to garner popular support, they may, in fact, spark resistance and ignite violence.

Background

Most current approaches to negotiation and policy making assume that people make rational decisions – they weigh the benefits and costs of decisions and act in a way that maximizes their payoff. The values people try to maximize can be different for each party but they are assumed to be fungible: people may give up one value for achieving the other. Following these assumptions, policies and interventions often use incentives (e.g., tax breaks) or disincentives (e.g., sanctions) in order to influence the decision making of the stakeholders.

This business-like approach to policy making and interventions has led to the successful resolution of many problems, even very difficult ones. For instance, the Egypt-Israel peace treaty of 1979. In general, as long as the values of the stakeholders can be identified, incentives and disincentives can be designed effectively, leading to successful policies.

However, despite numerous attempts and the best efforts by the parties involved, this approach has been attempted in vain in an increasing number of contexts, and it has failed so frequently that some issues are now assumed to be intractable. A prime example is the Israeli-Palestinian conflict, where the majority of the people involved seem to have lost all hope: according to a 2015 poll by the Konrad-Adenauer-Stiftung, 51% of Israelis and 38% of Palestinians believe that the conflicting parties will not even return to the negotiation table. In other contexts, like the Northern Ireland or Kosovo conflicts, solutions devised with current approaches may prove to be unsustainable as they have neglected to address underlying concerns.

Sacred Values

The lack of success of current approaches is due to the underlying assumption that all values are in principal fungible: that they are mutually interchangeable. Social science research over the last 20 years suggests that this is not the case. Instead, people consider some values as so important or absolute that they refuse to even measure them on the same metric as material values. Consider, for instance, how parents may react were one to offer them money for selling their child. Most parents will decline the offer no matter how much money in involved. They will regard even considering the value of their child in monetary terms as immoral. Moreover, they will likely feel insulted and disgusted by the offer. One would get thrown out of the house if not directly reported to the authorities. This result is due to the fact that the offer fails to consider the duty most parents feel towards their child; business-like negotiation will not only be futile but will most likely backfire leading to moral anger and a breakdown of relationships. Such core values that seem to be resistant to tradeoffs with material values (e.g., monetary gains or job security), have been termed “sacred values”.

As the name suggests, sacred values can be religious (e.g., holy land or sanctity of life) but they need not to be (e.g., equality or racial purity). However, religious ritual can transform material values into sacred ones. For example, when land is transformed from an agricultural and residential resource into “holy land.” This seems to be particularly the case in existential conflict between groups when people feel that their very existence is threatened, as is the case in the conflict between the Israelis and the Palestinians. Studies conducted before the Iran nuclear deal also found that under high pressure from other countries, a politically meaningful minority of Iranians (14%) have come to consider the nuclear program as a sacred right suggesting that material values can become sacralized in a relatively short time. The process of sacralization, however, is not well understood yet.

When it comes to reasoning over sacred values, neuroscience studies show that decisions relating to sacred values are processed differently in the brain from material cost-benefit calculations. When people reason over sacred values as compared to material values, they are more concerned with the rectitude of their actions than with prospects. In other words, they are more concerned with morality and duties than with expected outcomes. If policy proposals that affect sacred values fail to consider this different mode of reasoning, the expected outcome is not only failure to achieve the intended aims but also resistance by the affected people, which can result in violence.

Seemingly Intractable Issues

Research shows that the core issues in a number of seemingly intractable conflicts are indeed considered sacred values by sizable parts of the populations involved, who show counterintuitive reactions to proposed solutions leading to a failure to resolve the issue. For instance, one research study on the support of peace deals in the Israeli-Palestinian conflict presented a peace proposal that required giving up core demands (e.g., the right of return for Palestinians). It found that “sweetening” deals with material incentives can actually backfire and exacerbate the situation. When presented with the peace deals, only a minority of Palestinians showed increased support when deals were sweetened with material incentives such as compensation payments in the form of development aid for a Palestinian state resulting from the agreement. However, the vast majority of Palestinians (more than 4 in 5) considered their core demands as sacred values and reacted with moral outrage when the deal included material compensation. They also predicted increased violent resistance if such a deal was to be agreed to by their leaders. This “backfire effect” of material incentives has since been demonstrated by Israeli Settlers when asked about giving up settling in Gaza and the West Bank (land they believe was promised to them by God) and in other seemingly intractable conflicts such as the Iranian nuclear ambitions (right to development of nuclear energy), the Hindu-Muslim conflict in India (Kashmir), and militant Jihad in Indonesia (Sharia law).

In addition, across a number of different contexts, sacred values have been shown to incite strong emotions and spur extreme actions in their defense. People are willing to fight for their sacred values well beyond the prospect of success, seemingly disregarding self-interest. The concern for sacred values seems also to be a driving factor for the droves of young people who have been joining Islamists in Syria and Iraq, exchanging the relative comfort of their home countries for a war zone risking life and limb. For instance, a study among potential Jihadis in Morocco – one of the countries with the highest levels of foreign fighters leaving for Syria and Iraq – showed that people who considered Sharia law as sacred, expressed heightened support for militant Jihad and willingness to fight and die for the implementation of Sharia in Morocco.

Achieving Sustainable Security

The reality that sacred values are not fungible with material values and that otherwise reasonable policies and interventions can badly backfire does not mean we need to completely refrain from dealing with sacred values altogether. Conflicts over sacred values are not unsolvable. In fact, the very study that first demonstrated the backfire effect of business-like approaches in the Israeli-Palestinian conflict also found a reason for hope: people who considered the core demands in the conflict as sacred did show willingness to compromise if the other side made some painful concession relating to their deeply held sacred values. In particular, Israelis and Palestinians showed more flexibility regarding their sacred values when the deal included mutual recognition; that is, Palestinians would recognize Israel as a Jewish state and Israelis would recognize the role of Israel in the Nakba (Arabic for “catastrophe,” a term that relates to the expulsion and flight of Palestinians from what now is Israel). However, identifying these kinds of resolutions requires knowledge of the sacred values of all involved parties and thoughtful consideration of them in devising solutions. Unfortunately, our knowledge of sacred values held by communities worldwide is scarce.

Just like the global clusters of values shown by the recurring World Value Survey, we can expect sacred values to differ considerably across communities and cultures and to change over time. At the minimum, we need to systematically assess sacred values across the world (similar to the World Value Survey), so decision-makers can have access to this knowledge. But for security to be sustainable in the long run, we will also need to bring communities with different sacred values to the table when we seek solutions to the most pressing issues we face today. The world cannot afford a policy-making process with global impact that is dominated by a small exclusive group of countries (e.g., the permanent member states of the UN security council) without regard for the multitude of cultures and values in the world. Because of this ignorance about the core concerns of large parts of the global community, our policies and interventions may not only fail to successfully address the issues at hand, but may actually badly backfire – by accidentally violating sacred values of the people they impact – and lead to more unrest and instability.

Hammad Sheikh is an ARTIS research fellow at the New School for Social Research and a visiting scholar at the Centre for the Resolution of Intractable Conflicts (Harris Manchester College, Oxford University). He received a Psycholgie Diplom from the Free University of Berlin and a PhD in social psychology from the New School for Social Research. Prior to his studies at the New School, he conducted research at the Max-Planck-Institute for Human Development in Berlin, the University College Dublin, and the Free University of Berlin. His research focuses on the psychology of intergroup conflict, and uniquely brings together field research (e.g., interviews with combatants in war zones) with traditional psychological methods like questionnaires and cognitive experiments. He is currently examining how commitments to groups and values can lead people to become willing to make extremely costly sacrifices for a cause, including fighting and dying for it.

After decades of largely unsuccessful military interventions against a long-standing Maoist insurgency, India’s large-scale labor market program MGNREGS has helped reduce conflict dramatically.

Other than the conflict in Kashmir, Maoist violence is India’s longest-standing internal national security threat. The Maoists are predominantly active in the eastern parts of India, with strongholds in forest areas and places with substantial tribal populations who have seen little improvement in their living conditions since Indian independence 70 years ago. Over time, more than 160 districts have been affected by Maoist violence, and decades of military force by the Indian government have been largely unsuccessful. Conflict intensity escalated in the mid-2000s, but since then Maoist-related deaths have seen an unprecedented decline to reach the lowest level of violence in The number of districts severely affected by Maoist violence fell from 51 districts in 2007 to 12 districts in 2013, and the total number of Maoist-affected districts declined from 165 to 120 districts in the same time period.

 

 

The Naxalite-Maoist insurgency in India

The conflict started with a peasant revolt in the village of Naxalbari in the state of West Bengal in 1967, which led to a rising insurgency called the Naxalite movement. Naxalites use guerilla tactics in their fight against the government, and aim to overthrow the Indian state to create a liberated zone in central India. They wanted to improve the living conditions of the local population through redistribution of land and the revenue from mining activities.

The intensity of the Maoist conflict rose dramatically in the mid-2000s, when previously competing Naxalite groups came together to create the Communist Party of India (Maoist). Large parts of east India were heavily affected by that violence, and the Indian government lost de facto territorial control over a number of districts. Civilians were often caught in between the Maoists and government security forces, since both sides had to rely on the local population for information and assistance in remote forest areas.

In 2006, the Indian Prime Minister Manmohan Singh referred to the Maoist insurgency as the “single biggest internal security challenge ever faced by our country.” Maoist-related deaths rose rapidly, peaking with a large attack in 2009-10 that killed 76 policemen in Dantewada district. In recent years, fatalities have fallen to some of the lowest levels in decades, and the Maoists have been pushed out of many traditional areas of their control. According to government statistics, Naxalite deaths have risen by 65% and surrenders by 185% between 2014 and 2016. Maoist activities are now almost exclusively limited to 35 districts, although the insurgents retain a presence in 68 districts across 10 states.

What factors explain this sharp rise and fall in violence?

The Indian central and state governments responded to the increased violence after the creation of the Communist Party of India (Maoist) with a variety of measures. Personnel and spending on security forces were increased, and central and state paramilitary forces started operations against the Maoists that came to be referred to as Operation Green Hunt by the media. At the same time, expenditures on development programs were increased as well, with the hope of improving the living conditions of the local population and thereby the traditionally strained relationship between civilians and the government in Maoist-affected areas.

One of the first development programs in Maoist-affected areas in this time period was MGNREGS (Mahatma Gandhi National Rural Employment Guarantee Scheme), rolled out across India between 2006 and 2008. MGNREGS guarantees 100 days of employment per year for each household at the minimum wage in public-works programs. The work projects focus on drought-proofing, irrigation and infrastructure improvements in Indian villages.

The only eligibility criterion is that a household lives in a rural area and is prepared to work full-time in manual jobs at the minimum wage. This allows households to self-select into the program when they need it and covers about 70 percent of the population, making it the world’s largest public-works program. The annual expenditures under the scheme amount to about one percent of India’s GDP. In addition to its size, the program is unprecedented in India and worldwide because the program provides a legal guarantee for employment, which is enforceable in courts. It was rolled out in three separate phases, and the first implementation phase of the program was targeted to 200 of India’s poorest districts, many of which are in Maoist-affected areas, such as Dantewada and Bastar districts in Chattisgarh, and Anantapur district in Andhra Pradesh.

What role did MGNREGS play in tackling Maoist violence?

Comparing districts that received MGNREGS to very similar districts that did not receive the program until later, in our research we find police attacks on Maoists intensified after MGNREGS came into effect. This is consistent with an improvement in the relationship of civilians with the government as a result of the program. Since civilians may have important information about the location of the Maoists, who rely on them for shelter and information on police movements, MGNREGS seems to have helped win civilians over and encourage them to share that information with the security forces. The Indian Home Ministry also attributes the increased success of catching Maoists to better intelligence gathering.

In concurrence with the increase in police-initiated attacks, we find that the Maoists started retaliating against civilians. The rebels traditionally concentrated on attacking government forces rather than civilians, which makes this shift an important change in behavior. In leaflets and other documents, Maoists claim that the killed civilians were police informants and threaten to attack other civilians cooperating with the police.

MGNREGS therefore appears to have contributed to the effectiveness of government forces by winning the “hearts and minds” of the local population. While this improved effectiveness lead to a short-run increase in violence as government forces become more pro-active, violence declined over time as security forces won more battles against the insurgents.

This matches the recent substantial decline in Maoist-related violence. Up until around 2010 when MGNREGS was a relatively new program, Maoist fatalities increased substantially, and many top leaders surrendered. Since then, India has seen an impressive decline in Maoist-related deaths and areas under Maoist control. Anti-poverty programs like MGNREGS can therefore support more traditional counter-insurgency strategies if they manage to improve the local population’s relationship with the government. Since civilians take on large risks when choosing to share information on insurgents with government forces, this strategy will only be successful if civilians believe that the benefits from the program are large and long-lasting enough to be worth potential retaliation by the insurgents.

MGNREGS was set up to be a more permanent program than other initiatives because of the legal guarantee and was enacted partly due to pressure from NGOs and social activists, who also played an important role in monitoring implementation quality. This buy-in from government and NGOs makes the program very different from similar programs elsewhere, and is likely to have contributed to its success.  Lower actual benefits than promised by the government remain a challenge in many developing countries, including India, however. If governments do not ensure a high level of implementation quality, transitory programs and broken promises will sow distrust with citizens, making future investments less effective.

Authors’ Note: This text is based on our article “Guns and Butter? Fighting Violence with the Promise of Development”, published in the Journal of Development Economics in January 2017.

Gaurav Khanna is an assistant professor of Economics at the School of Global Policy and Strategy, University of California – San Diego. His research focusses on conflict and the markets for education and labor in developing countries. 

Laura Zimmermann is an assistant professor in Economics and International Affairs at the University of Georgia. Her research focuses on the labor-market and political economy impacts of government programs in developing countries, and she has worked widely on effects of MGNREGS in India.  

by Janani Vivekananda and Shreya Mitra

REDD forestry efforts don’t pay enough attention to their influence on local conflict dynamics. For REDD+ to be an effective mechanism to curb deforestation and strengthen peace opportunities, it has to pay more attention to pre-existing land and forest conflicts linked to tenure, take into account the interests of the local communities and be more sensitive to the local context .

Indonesia has for the first time surpassed Brazil’s historical record of being at the forefront of deforestation suggests a new study published in the journal Nature Climate Change. Despite a government-signed moratorium in 2011 to slow down the pace of deforestation, the study reveals that Indonesia has lost virgin forests of 60,000 sq. km, an area roughly the size of Ireland, over a period of 12 years.

The accelerated rate of deforestation raises concerns about the governance of forests in Indonesia and the effectiveness of the moratorium. It also highlights the missed opportunities to preserve the forests and bring about greater peace dividends, especially in a context where peace remains fragile and unequal forest rights remain unresolved. In conflict-affected areas, availability and access to forest resources can either make conflict worse or contribute to peace. If you accept the case, as many do, that the impacts of climate change make it harder to build peace, there is also a compelling argument that mitigating climate change by reducing deforestation, if done right, could offer significant peace opportunities by addressing inequalities and grievances of marginalised forest-dependent communities.

REDD Programmes and Peacebuilding

Yet despite the importance of forests to both climate change mitigation and peace, deforestation continues at an alarming rate as seen in the case of Indonesia. To combat deforestation and preserve forests as carbon sinks, the United Nations Framework Convention on Climate Change (UNFCCC) in 2005 introduced a mechanism called Reducing Emissions from Deforestation and Forest Degradation (REDD). Under REDD, more developed countries pay for programmes in less developed countries to preserve forests. Later, a ‘plus’ was added to REDD introducing the elements of conservation, sustainable forest management and enhancement of forests as carbon sinks. The financial dimensions are significant. For example, Norway as the biggest contributor has pledged over $1.4 billion to REDD+ funds. Most of the money targets Latin America and the Caribbean, sub-Saharan Africa and Asia. For Indonesia alone, $156 million of REDD+ funding has been approved.

From a peacebuilding perspective, REDD+ and other efforts to promote sustainable forest management offer both peace opportunities and conflict risks. The conflict risks of REDD+ often have to do with land ownership and forest access. The peace opportunities associated with REDD+ are wider recognition of the multiple economic, social and cultural values of forests and a strengthening of the rights of local communities that depend on the forest. Poverty may also be reduced if the financial benefits of REDD+ are shared, and income opportunities created for local residents, who may work as forest monitors and guards.

In 2006, in Aceh, Indonesia, initiatives by the newly formed government on forest protection and supporting smallholder plantations, as well as the social opportunities offered by REDD investment, showed real promise for building a sustainable peace in the conflict-affected region. The REDD investment fell through after investors withdrew, but this experience hints at the potential for REDD to exert a positive influence on politics and power relations in a post-conflict context.

Short-Term Gains

Yet given the prospect of sums of money to be gained (in the short-run at least), there is a very real risk that communities can make decisions based on short-term profit or be bought off by entrepreneurs hoping to capitalise on REDD+. This means that while community involvement is critical, it alone is not sufficient and should certainly not be viewed as a silver bullet for equitable forestry that supports peace.

As a member of the Dhankuta District Community Forest Management committee explained during International Alert’s research in Nepal: “Forest-user groups might plant trees but don’t always protect them. How can a forest grow if you just plant trees and don’t protect them? People have begun to misuse resources. There is too much freedom and too little responsibility. Poverty is also a factor. People want an immediate return, instead of a better long-term gain.” In Papua New Guinea, many landowners are not aware of their rights, leaving them vulnerable to exploitation by ‘carbon cowboys’ who gain control of land and forests to capitalise on REDD+ funding. While REDD+ caused this problem, the mechanism also drew international attention to the issue, which in turn helped push the government to improve its policy on revenue-sharing.

During International Alert’s research in Odisha in India, respondents reported that forest degradation is a key challenge for them. Forest conservation projects could help here to develop a forest management that is beneficial to both communities and carbon reduction. On the other hand, there is a risk that governments use REDD+ as an instrument to restrict the access of local communities to forests and thereby undermine their livelihoods. In addition, incoming finance can fuel existing corrupt structures or cause grievances if it is not shared in a transparent and balanced manner.

Striking a balance

Our research in Bangladesh showed that restrictions on access to the Sundarbans mangrove forest may be useful for conservation purposes but local communities perceived them as a direct obstacle to sustain their livelihood, in the short term at least. This highlights the challenge between balancing conservation and community interests. As with the case of Bangladesh, poor Indonesians dependent on forests for their livelihoods have not been provided a viable alternative source of income, which is one reason why deforestation continues.

Compared with Indonesia, Brazil has been much more proactive on the issue of land and forest tenure and therefore better placed to manage issues of illegal logging and deforestation. Brazil has through REDD+ initiatives been recognising and delineating customary lands and creating new protected areas though these have been beset with some problems.

For REDD+ to be an effective mechanism to curb deforestation and strengthen peace opportunities in Indonesia, Brazil and elsewhere, it has to pay more attention to pre-existing land and forest conflicts linked to tenure, take into account the interests of the local communities and be more sensitive to the local context

Janani Vivekananda is Environment, Climate Change and Security Manager at International Alert. Her specific interests include the implications of climate change policies on peace, the links between climate change and community resilience, and opportunities for positive responses to climate and environmental change and disasters.

Shreya Mitra Programme Officer with the Environment, Climate Change and Security team at International Alert. She previously worked as a Research Consultant for ODI, Save the Children and Social Development Direct. 

Featured image: Patchwork mountain landscape of agriculture, forestry, and deforested terrain, Tianlin County, Guangxi Zhuang Autonomous Region, China. Source: CIFOR (Flickr)