In March 2016, Jaelyn Young, a 20-year-old student at Mississippi State University was accused of attempting to leave the United States and join the Islamic State (ISIS). She attempted to board a flight with Muhammed Dakhlalla and fly to Turkey with the intent to cross into Syria and join the terrorist group. Young, who pleaded guilty, was posting messages on Twitter about her desire to join the jihadist group, catching the attention of the FBI in May 2015. An agent posing as an Islamic State recruiter began corresponding with her and Dakhlalla. Young and Dakhlalla told the supposed recruiter they would help Islamic State “correct the falsehoods” about it in U.S. news media, such as reports that the group trades young girls as sex slaves. They also asked the recruiter whether ISIS would offer Koran classes in English, how they would be required to prove that they were Sunni Muslims, and what kind of military training Dakhlalla would receive.

Young and Dakhlalla are just two of many cases of the new trend of terrorists using the newest online platforms, commonly known as the “new media” or “social media.” As several reports on online terrorism reveal, today 90 percent of terrorist activity on the Internet takes place using social networking tools. The growing attraction of social media for modern terrorists relies on the combined impact of several trends: the expansion of online social media and their advantages for terrorists, the virtual interactivity that terrorist propaganda and recruitment are using especially with the targeting of specific audiences (“narrowcasting”) and the emergence of “Lone Wolf” terrorist whose virtual pack is found in the terrorist social media. ISIS managed to recruit thousands of foreign fighters, many of them from Western societies. Many of them were radicalized and recruited on Western online social media. Modern terrorism is turning social media into a powerful anti-social platform of hate, destruction, suicide and mass murder.

Terrorist Migration to Social Media

Terrorist use of online platforms is not new. After the events of 9/11 and the antiterrorism campaign that followed, a large number of terrorist groups moved to cyberspace, establishing thousands of websites that promoted their messages and activities.  Many terrorist sites were targeted by intelligence and law enforcement agencies, counterterrorism services, and activists, who monitored the sites, attacked some of them, and forced their operators to seek new online alternatives. The relocation to social media followed. The main motivation to use Facebook and other social media was properly outlined by the terrorist themselves in a Jihadi online forum calling for “Facebook Invasion”:

This [Facebook] is a great idea, and better than the forums. Instead of waiting for people to [come to you so you can] inform them, you go to them and teach them! …[I] mean, if you have a group of 5,000 people, with the press of a button you [can] send them a standardized message. I entreat you, by God, to begin registering for Facebook as soon as you [finish] reading this post”.

Social media differentiates from traditional/conventional media in many aspects such as interactivity, reach, frequency, usability, immediacy, and permanence. They are comparatively inexpensive and easily accessible. They enable anyone to upload, download, share and access information. Social media depend on new communication technologies such as mobile and web-based networks to create highly interactive platforms. The global spread of cellular phone with online access to social media made these platforms so widely accessed and used, even in the poorest places in the world. There are 3.42 billion internet users, equaling 46% global penetration, 2.31 billion social media users, delivering 31% global penetration, 3.79 billion unique mobile users, representing 51% global penetration and 1.97 billion mobile social media users.

These trends were noticed also by Internet-savvy terrorists who quickly learned how to harness the new social media for their purposes. Increasingly, terrorist groups and their sympathizers are shifting their online presence from websites, chatrooms and forums to the newer platforms, the social media.

Image via Wikimedia Commons.

Today, all terrorist groups are present on Facebook, Twitter, Instagram, YouTube, Telegram and other online platforms. Terrorists are encouraging their audiences, followers and operatives to join social media and use them. Maybe most successful is the Sunni terrorist group ISIS, which launched a multi-platform online campaign, covering the entire range of social media. ISIS is using social media to seduce, radicalize and recruit. Since the summer of 2014, ISIS has opened numerous social media accounts for distributing its videos, audios and images via various channels and in many languages, thereby avoiding online censorship. As part of these intensive propaganda efforts, it has launched Al-Hayat Media, a new media branch specifically targeting Western and non-Arabic speaking audiences. ISIS has developed an effective online propaganda machinery. On various social media platforms, ISIS has released numerous videos, photos, texts and music promoting different sides of the militant group. On the one hand is its face of cruel, bloody terror such as of beheadings and burnings of hostages; on the other are more humane and friendly videos of ISIS fighters posing with Nutella jars and kittens. Some of propaganda items on social media are about ISIS providing governance, social justice, and new construction.

Going Dark: the Move to the Dark Web

Social media, useful and beneficiary as they may be for terrorists, also involve risks for them: they could be monitored, traced and found. Many of the terrorist websites and social media on the so-called Surface Web are monitored by counter-terrorism agencies and are often shut down or hacked. That led to a recent terrorist migration to the Dark Web. One can describe the Internet as composed of layers: the “upper” layer, or the Surface Web, can easily be accessed by regular searches. However, “deeper” layers, the content of the Deep Web, are not indexed by traditional search engines such as Google. The deepest layers of the Deep Web, a segment known as the Dark Web, contain content that has been intentionally concealed. The Dark Web serves as Internet users for whom anonymity is essential, since they not only provide protection from unauthorized users, but also usually include encryption to prevent monitoring.

The Dark Web is quite appealing for terrorist groups: While they may lose a broad audience that is available on the Surface Web, they can exploit the obscurity of the Dark Web to further their goals. Following the attacks in Paris (November 2015), ISIS has turned to the Dark Web to spread news and propaganda in an apparent attempt to protect the identities of the group’s supporters and safeguard its content from hacktivists. The move comes after hundreds of websites associated with ISIS were taken down as part of the campaign launched by the amorphous hacker collective Anonymous. ISIS’ media outlet, Al- Hayat Media Center, posted a link and explanations on how to get to their new Dark Web site on a forum associated with ISIS. The announcement was also distributed on ISIS’ Telegram channel, the encrypted communication application. The messages shared links to a Tor service with a “.onion” address, more commonly known as a website on the Dark Web. The ISIS site in the Dark Web contains an archive of the group’s propaganda materials, including its documentary-style film, The Flames of War. The site also includes a link to the terrorist group’s private messaging portal on Telegram. Telegram offers encrypted messaging, a slick, intuitive interface, and a big userbase: it hit 100 million active monthly users in February 2016.

At this stage, terrorist presence in the Dark Web is rather modest: when propaganda, radicalization and recruitment are the chief goals of terror groups, the reach of Dark Web is limited. Yet, terrorists are already applying the newest privacy-preserving mobile applications like Telegram and are using the Tor browser to hide what they are browsing on the open web from prying eyes. This growing sophistication of terrorist’s use of the Dark Web presents a tough challenge for governments, counter-terrorism agencies and security services. DARPA, the Defense Advanced Research Projects Agency, believes the answer can be found in MEMEX, a software that allows for better cataloguing of Deep Web sites. Envisioned as an analog computer to supplement human memory, the MEMEX (a combination of “memory” and “index”) would poke around the Dark Web and also tune its knowledge to specific domains of interest. MEMEX was originally developed for monitoring human trafficking on the Deep Web, but the same principles can be applied to almost any illicit Deep Web activity. In 2014, an investigation of the source code in one NSA program called XKeyscore, (revealed by the Edward Snowden’s leaks), showed that any user simply attempting to download Tor was automatically fingerprinted, essentially enabling the NSA to know the identity of millions of Tor users. The NSA source code also revealed some of the behavior which users exhibit can immediately be tagged or “fingerprinted” for so-called deep packet inspection, an investigation into the content of data packages sent across the Internet, such as emails, web searches and browsing history.

However,  there is another side to counter measures in the Dark Web which can serve terrorist communications and activities but also serves journalists, civil rights and democracy activists – all of which may be under threat of censorship or imprisonment.  Thus, the alarming infiltration of Internet-savvy terrorists to the “virtual caves” of the Dark Web should trigger an international search for a solution, but one that should not impair legitimate, lawful freedom of expression.

Dr. Gabriel Weimann is a Full Professor of Communication at the University of Haifa, Israel. His research interests include the study of persuasion and propaganda, political campaigns, terrorism and the media, online terrorism and cyber-war. He is the author of nine books and over 180 scientific articles. His recent book, Terrorism in Cyberspace: The Next Generation, was published in 2015 by Columbia University Press.

Music and dance can be useful means to engage youth in a dialogue for peace.  Music and dance can also provide many unique insights into transforming conflicts and achieving change.

 

“As a musician who works for peace, “unity” holds less interest for me than “harmony.” Unity is when we all sing the same note. Harmony is when we sing different notes, and they are beautiful together.”

– David Lamotte, musician and peace activist

At the same time, as David goes on to say in his book World Changing 101, “Harmony is not homogeneity.” Moreover, he says, “Of course, it is also true that many notes playing together may clearly not be in harmony with one another. Creating that confluence takes attention, patience, and work. It is a beautiful thing when we achieve it, though. And it is not achieved by eliminating difference, but instead by finding ways to work together that are mutually nourishing, that honor and reveal each other’s gifts.” (LaMotte 2014: 113).

In these ways, artistic approaches to building peace like music and dance can offer us the means to embrace pluralism through working together to co-create knowledge rather than attempting to determine one ‘right’ way upheld by those a particular society may deem to be experts.

On Music and Peacebuilding

Image credit: Hernan Pinera/Flickr.

In the research for my first book, Youth Peacebuilding: Music, Gender and Change I used qualitative case comparison to explore the use of music as a tool for engaging youth in reducing and preventing violence.  More specifically, the research for that book included participant observation and semi-structured interviews with young people involved in musical peacebuilding programs in Australia and Northern Ireland, providing a uniquely deep look at young people’s experiences of everyday violence and how they approached peacebuilding in their local cultural contexts.

In Australia this involved a peace program in a major city engaging Indigenous, non-Indigenous, and migrant and refugee background young people in a collaborative process of music making in order to build understanding across difference, challenge racism, and create safe spaces for recovering from violence already experienced. Similarly, the program in Northern Ireland shared similar goals around addressing both racism and sectarianism in its efforts at peacebuilding through participatory music practice.

This project contributed to theoretical and practical debates and discussions around: youth political participation, the gendered landscape of conflict environments, and creative approaches to pursuing peace. In particular, I explored how music could foster peacebuilding through offering an alternative means for dialogue, helping people create and recreate identities of themselves and others, and offering a tool that could help create safe spaces for such dialogue and identity work, often in challenging circumstances.

While my research has taken me in many directions in the decade since I began the study that underpinned that first book, I always feel drawn to return to reflections on creative approaches to peace, especially the ways they can engage youth. At present, this has taken the form of working to further analyse and share the findings from my research on dance and peacebuilding. While my earlier work dealt with dance to a degree as part of a broader range of musical practices for peacebuilding, since then I have taken up opportunities to explore dance more specifically.

Researching Dance and Peacebuilding

 As Nicole Krauss writes in her latest book,

“More and more it seems to me…that when I write, what I am really trying to do is dance, and because it is impossible, because dancing is free of language, I am never satisfied with writing…to dance is to make oneself available  (for pleasure, for an explosion, for stillness)…The abstract connections it provokes in its audience, of emotion with form, and the excitement from one’s world of feelings and imagination—all of this derives from its vanishing…But writing, whose goal is to achieve a timeless meaning, has to tell itself a lie about time; in essence, it has to believe in some form of immutability…” (Krauss 2017: 136).

While recognizing these challenges, I continue to find meaning in attempting to write about dance or perhaps to dance writing. As such, during my time as a McKenzie Research Fellow at the University of Melbourne I designed and embarked on a comparative study looking at the use of dance in peacebuilding programs across a range of contexts, including Colombia (now commonly deemed a post-conflict site); the US (in inner city locations in Washington, DC and Baltimore, MD where violence is commonly seen as widespread) and in the Philippines, which, despite a peace agreement being signed, continues to face conflict in Mindanao.

Using ethnographically informed methods, including participant observation, interviews, and document analysis, I designed the project and methodological approach and gathered data in the US and Colombia, while a research assistant gathered the data in the Philippines case. This type of intensive data gathering, which included participating in the full global training of the trainers for the program involved, as well as months of participant observation of the programs, offered rich insights into how dance and creative movement can and does engage young people in peacebuilding across a range of diverse contexts.

While the process of writing this into a book proposal and eventually a book is ongoing, over the past several years of working on the project some key themes have started to emerge.

The role of dance in peacebuilding

How, if at all, did dance function as a useful way for youth to take part in peacebuilding? Firstly, participant statements indicated, “that dance can be useful in engaging youth in peacebuilding but that it must be applied in sensitive, reflexive and culturally relevant ways to appeal to and include both young men and young women.” Most if not all participants articulated one or more ways dance had been useful for peacebuilding. Some noted, for example, that dance could serve as a nonviolent means of communication and a way to connect with one’s feelings in a peace education context. Moreover, dance was seen as something that is culturally relevant and familiar, thus many youth could relate to it, and it was also something that did not require lots of expensive equipment or training. At the same time, dance was also seen as a way to release and reduce stress, an important aspect of recovering from violence already witnessed or experienced.

Of course, participants also noted a variety of limitations to what dance could do and how, including pointing to how short term funding cycles, which are common across global peacebuilding initiatives, can at times mean short sighted programs. They also noted that without attention to access and inclusion, efforts to engage youth in dance and creative movement for peacebuilding might overlook the needs of people with disability or people who speak a different language from the one deployed in the dance programs. Still these limitations are not inherent to dance or always present, as seen by the work of VisAbility in Sri Lanka, a country recovering from conflict and where dance programming has been used to engage people with and without disabilities in coordination with a rights empowerment initiative.

Conclusion

Overall, it appears music and dance, when applied in thoughtful ways, can help foster peacebuilding. This is not to say they may not also be used ineffectively or to create exclusions, but when used appropriately they can have much to offer. As one facilitator in programs using dance and creative movement for peacebuilding the Washington, DC and Baltimore programs said when speaking about stepping out of one’s comfort zone to engage within a group:

“When one person takes a positive risk, it shows the rest of us that we can take a positive risk and encourages us to do that also.  So hopefully, after a while they will be able to see that if they can just do one thing that makes them uncomfortable or kind of step outside their comfort zone that it actually helps other people to do the same and get the most out of the experience.”

Surely such steps can be a useful means for reflecting on ways of finding harmony in the dissonance of conflict.

Author’s Note: The research assistant involved with the Philippines work, Erica Rose Jeffrey is a fantastic scholar and dance practitioner in her own right and will soon be awarded her PhD for her own practice-led research in Fiji and the Philippines. More on her work can be found at: http://peacemoves.org

Lesley Pruitt is a Senior Lecturer in International Relations at Monash University and a member of the Monash GPS (Gender, Peace and Security) Centre. Lesley’s research focuses on peace and conflict studies, especially recognising and enhancing youth participation in peacebuilding and advancing gender equity in peacekeeping. A Truman Scholar and Rotary Ambassadorial Scholar, Lesley received her Masters & PhD from the University of Queensland. Lesley’s books include The Women in Blue Helmets: Gender, Policing & the UN’s First All-Female Peacekeeping Unit and Youth Peacebuilding: Music, Gender & Change. She is also an author of Young People, Citizenship and Political Participation: Combatting Civic Deficit?

Following the 1998 peace agreement, Northern Ireland has been promoted as a model for peacemaking. Human rights discourse played a role as a cause and cure of the conflict.

Since the civil rights movement of the 1960s, the Northern Irish conflict has captivated imaginations far beyond the island. Following the 1998 peace agreement, the region has been internationally promoted as a model for peace-making. Politicians from the region have shared wisdom of the Northern Ireland peace process in far-flung countries in conflict, including the Philippines, Sri Lanka, Iraq, and Afghanistan. Some of the lessons exported from Northern Ireland’s peace process are general prescriptions, such as the necessity of engaging with enemies or the need for multi-party talks to include even the smallest parties. Broader lessons promoted about Northern Ireland’s peace process are claims about the role of human rights in conflict resolution. During the peace process, a popular history emerged with rights—political, economic, and human— occupying a central role as a cause and cure of the conflict.

Human Rights as Political Narrative

The broad outlines of this narrative are: after partition in 1921, the new state in Northern Ireland systematically denied civil and economic rights to Catholics and maintained Protestant dominance. In the late 1960s, when peaceful civil rights demands were met with both loyalist and state violence and state reforms failed, the republican movement was forced into armed struggle. During the conflict, the British state engaged in human rights violations, further compromising the legitimacy of UK governance. In the late 1990s, republicans, unionists, and the British state settled the conflict by agreeing to new political institutions that ensured equal rights for all.

However, human rights lessons from Northern Ireland’s peace process are not quite as tidy as this narrative suggests. My longstanding ethnographic and historical research in the region suggests caution about the comforting certainties of this causal account. In the 1960s, grassroots advocates protested that nationalists’ civil rights were systematically undermined since partition, and throughout the conflict, “first generation” rights to speech and association, or freedom from torture, were violated and remain deeply contentious. At the same time, human rights were absorbed into the conflict, and became another arena for ethnopolitical contest. In the Good Friday Agreement (GFA), an explicit commitment to human rights was envisioned for the new political arrangements. Yet as the agreement was implemented, rights politics have often been vehicles for the claims of nationalists and unionists, rather than universal human subjects.

Ethnopolitics and Human Rights

“Time for Peace” mural, Whiterock Road, Belfast. Image available under the GNU Free Documentation License via Wikimedia Commons.

Since the GFA, the tendency to argue ethnopolitical conflicts in terms of human rights has intensified, to the detriment of both wronged parties and broader understandings of human rights. A compelling example of how human rights were an incomplete solution to the conflict emerged early in the post-GFA era, in 2001, when a dispute in Ardoyne, north Belfast, resulted in shocking, violent loyalist protests at the Holy Cross Primary school (a Catholic girls’school). In June 2001, loyalists from the Glenbryn estate began picketing Holy Cross Primary School in nationalist Ardoyne, north Belfast. The school entrance was located just on the Glenbryn side of a famous “peace line.” Police in riot gear were deployed to protect small girls as they walked to school past lines of enraged adults. The dispute continued for four months, with violent conflicts during the summer break and a resumption of the pickets when the new term began in the autumn. Riots spread throughout north Belfast that autumn and winter, along with attacks on children travelling to other schools.

Families of the distressed children eventually backed an unsuccessful challenge of police conduct under the Police (Northern Ireland) Act 2000, and under Articles 3, 8, 13, and 14 of the European Convention. That case, P.F. and E.F. v. the United Kingdom (Application no. 28326/09), was eventually ruled inadmissible by the European Court of Human Rights. Its long legal journey ended in 2010, when the European declared that, horrific as the protests were, there was no evidence of European convention breach.

The dispute and legal proceedings very nearly derailed the new Human Rights Commission formed under the GFA.  In 2002-3, six members resigned or withdrew from the commission, citing multiple reasons related to the commission’s lack of authority and resources, its approach to drafting a Bill of Rights, and, most notably, its approach to handling the Holy Cross protests. Although the commission as a whole voted not to become involved, its casework committee committed the commission to supporting the families’ lawsuit. Individual commissioners took contradictory public positions and became increasingly divided. Meanwhile, the commission was perceived as part of an ethnopolitical conflict rather than as public advocates for either the protection of vulnerable people or fundamental rights.

The Holy Cross protest was not resolved by human rights institutions or advocacy; some might argue that it has never been resolved. The situation revealed several problematic dimensions of treating human rights as a cure for conflict. One difficulty is that human rights laws concern the conduct of state actors. Paramilitary organizations, neighborhood associations, and transnational corporations do not sign human rights treaties.

Human Rights in the Good Friday Agreement

Another issue making it difficult for human rights law or advocacy to provide a resolution to conflict was how the GFA itself situates human rights principles in relation to power-sharing as a means to manage conflict. One innovation of the GFA is that it makes human rights central to the settlement, with the entirety of section 6 devoted to “Rights, Safeguards and Equality of Opportunity.” However, the GFA is more strongly oriented by political scientist Arend Lijphart’s consociational model. This model prescribes the management of conflict through power sharing among parties defined in ethnic or communal terms. Thus, the GFA situates human rights within a broader logic that privileges collective political rights. This conceptual maneuver mirrors the way political rhetoric and everyday life absorb human rights claims into regional ethnopolitics, rather than creating a transformative alternative to ethnopolitics.

In the Holy Cross conflict, protagonists framed the dispute in terms of collective rights and alleged that these rights were being differentially allocated by the state. Families of the girls argued that the protests subjected them to inhuman and degrading treatment—violations of their human rights. Furthermore, they said, police did not use force to stop the protests because the girls were Catholic, but they would have ended any such protest by nationalists. Loyalists claimed that free assembly was an unconditional right, irrespective of sectarian content or whether violence might be a consequence.

Unfortunately, the kinds of conflicts and challenges for human rights politics raised in the Holy Cross conflict are neither unusual nor uncommon in Northern Ireland. For example, in Donaldson v. the United Kingdom (Application no. 56975/09) the European Court of Human Rights refused to hear the complaint of a republican prisoner that his human rights were violated when the prison service did not allow him to wear a lily (a symbol of the republican struggle for a unified Ireland) outside his cell. Disputes over rights to display emblems may appear frivolous outside the region, but they are part of a broader process, in which human rights laws and institutions have been insufficient to resolve the disputes that emerge from Northern Ireland’s longstanding political conflict.

Enduring Lessons and the Everyday Life of Rights

In my 2014 monograph, I explore at length how rights politics have often functioned war by other means over time, rather than providing a comprehensive resolution to conflict. I conclude that advocacy such as the lesbian, gay, bisexual, and transgender (LGBT) equality movement have been more transformative in human rights terms than attempts to balance ethnopolitical rights. This cautionary point about how human rights politics have been received, reinterpreted, and transformed in the Northern Ireland context is not intended to dismiss the peace process’ significant achievements, including the profound diminution of political violence, paramilitary demobilizations, and decommissioning.

Nevertheless, the successes of the process also require recognition that throughout the fitful implementation of the GFA, political polarization intensified, past violence and political symbols have been repeatedly contested, and riots surrounding parades and symbolic matters like flags have become dangerous and costly recurrent events, intimating, for some, a return to conflict. Violence casts a long shadow across the present peace; prosecutions and re-investigations of past murders and atrocities continue, recent killings like the murder of Kevin McQuigan last summer destabilize power-sharing institutions, and ministers continue to warn of resurgent paramilitary activity – such as a recent upsurge in bomb attacks.

Understanding the role of human rights in everyday politics in both the past and present is necessary for making nuanced claims for human rights advocacy and law in conflict resolution. Northern Ireland’s tremendous reduction in violence must not be dismissed, but it is important to recognize that the settlement also sustains a form of ethnopolitics that is not always congruent with the goals of human rights advocacy. As the politics of the conflict continue to structure the settlement, it is fair to ask how transformative human rights politics have been. Such an approach can make us conscious of perilous conditions that constrain the present fragile peace, and highlight achievements that are durable and transferrable for the future.

Dr. Jennifer Curtis is Honorary Fellow in Social Anthropology at the University of Edinburgh. She is the author of Human Rights As War By Other Means:  Peace Politics in Northern Ireland, published by the University of Pennsylvania Press. Her work focuses on how grassroots social movements appropriate and alter rights advocacy and law. She has conducted long-term ethnographic research in Belfast, Northern Ireland and in the United States.  She is currently completing an ethnographic monograph on race, sexuality, and civil rights in red state America, based on fieldwork in Missouri. The book explores the local and national significance of #BlackLivesMatter, movements for LGBT equality, and anti-equality movements, within the broader historical context of racialized violence, slavery, and inequality in the American South.

This article was originally published on openSecurity’s monthly Sustainable Security column on 15 August 2014. Every month, a rotating network of experts from Oxford Research Group’s Sustainable Security programme explore pertinent issues of global and regional insecurity.

Control of water, including navigation rights, resource extraction and the exploitation of shared watercourses is at the heart of today’s geopolitical tensions in Asia. China’s recent actions in the South China Sea and Himalayas have given rise to further—and at times violent—conflict over the region’s natural resources. So will water insecurity lead to greater partnership in Asia? Or will it lead to a revival of China’s traditional sense of regional dominance and undercut efforts to build a rules-based approach to growing resource conflicts?

Little by little

China National Petroleum Corporation’s Haiyang Shiyou-981 oil rig is situated close to the Paracel Islands, which Vietnam claims fall inside its exclusive economic zone. Source: East Asia Forum

On 15 July, a month earlier than scheduled, the China National Petroleum Corporation (CNPC) announced that it was removing its Haiyang Shiyou-981 oil rig—40 storeys high and worth an estimated $1 billion—from waters close to the Paracel Islands which Vietnam claims fall inside its exclusive economic zone.

There were four possible explanations. The first was the one the CNPC offered: the rig had completed its work early. The second was the approach of Typhoon Rammasun, signalling an early start to the region’s storm season. A third was that the US-China Strategic Dialogue the previous week had put pressure on China to lower the temperature in the South China Sea and China had taken the opportunity to demonstrate that it was a responsible international player.

The fourth interpretation was that the rig had accomplished its purpose—not prospecting for hydrocarbons but promoting a steady advance of Chinese claims on the South China Sea through a series of assertive steps, none so provocative as to bring in outside players. With each little step, this story goes, China is building its case for singular rights to navigation and resource extraction there.

The other players on the regional chessboard—the Philippines, Vietnam, Brunei, Taiwan, Indonesia and Malaysia—have grown increasingly agitated. With the memory of violent clashes between Vietnam and China over the Paracel Islands in 1974 and 1988, the installation of the oil rig in May provoked outbreaks of violence in Vietnam against Chinese citizens and businesses. Vietnamese fishing boats and Chinese ships harassed each other throughout the drilling.

It is a dangerous ploy, but China calculates that the dangers are containable. If ethnic Chinese or Chinese citizens suffer harm in the backlash, the host country is to blame. If two ships collide in the course of the hazardous games of “chicken” that have become routine in this contest, Chinese citizens can be mobilised to shout their indignation against the “aggressor”.

Overlapping claims

A Fililipino protester holds a slogan beside a Philippine flag during a rally outside the Chinese Consulate in suburban Makati, south of Manila, Philippines on Tuesday June 11, 2013. Source: East Asia Forum

The waters to which China lays claim are divided under the United Nations Convention on the Law of the Sea (UNCLOS) into exclusive economic zones for Brunei, Indonesia, Malaysia and Taiwan, each of which argues it has been adversely affected by China’s oil rig and claims of sovereignty. The zones, running 200 nautical miles into the South China Sea, allow these states special rights of exploration and exploitation of marine resources in specific areas.

The sea is a major shipping route and fishing area, accounting for around one-tenth of the global fish catch and believed to have substantial untapped natural resources. Notably, China’s claims (outlined in a map in 1947) overlap a large portion of these zones. Malaysia also lays claim to a small number of islands in the Spratlys archipelago. With such a concentration of multifaceted and overlapping claims, China’s oil-rig foray heightened tensions and raised fears.

In an attempt to settle its resource conflict with China peacefully , the Philippines has filed a case before the UN Permanent Court of Arbitration in The Hague on its own exclusive economic zone. However, even if, , as Manila expects, the court rules in its favour, China will ignore this—preferring to use its superior weight in bilateral negotiations rather than submit to third-party or multilateral processes where it is the rules that count. Diplomatic efforts by the Philippines to co-ordinate other claimants to take a common position vis-à-vis China have so far met little success.

China’s behaviour has made its smaller neighbours, including Vietnam, reach out to the US for reassurance. But what can it really offer?

For the US, the fading Pacific power, the disputes in the South and East China Sea pose a particular dilemma. In the East China Sea, China and Japan have overlapping territorial claims, including to the Diaoyu/Senkaku Islands which Japan controls and does not recognise as contested. The US has maintained neutrality on the islands but has a treaty commitment to defend Japan as the quid pro quo for its post-war pacifism.

China might be uncertain about the depth of US enthusiasm for that commitment today but limits its provocation, nevertheless, to such moves as the declaration in November 2013, without consultation, of an “air defence identification zone” which covers territory claimed by its neighbours. International flights are now required to report their identity and flight plans to China when crossing the zone, at risk of “defensive emergency measures”.

The strengths and limitations of the US position were clear in May, at the Shangri-La Dialogue in Singapore, the region’s annual multilateral “track two” security summit, where the US retains the power to mobilise a chorus of allies to uphold rules and laws and to criticise China’s behaviour. A series of speakers, including the Japanese prime minister, Shinzo Abe, and the US defence secretary, Chuck Hagel, condemned the use of muscle to enforce claims to the China seas, calling instead for freedom of navigation and overflight and a system based on international rules.

General Wang Guanzhong, leader of the Chinese delegation, accused the US and Japan of ganging up on China. He was not sufficiently moved to answer pertinent questions on the rules of engagement for Chinese patrol vessels in the East China Sea, but he did make it clear that China saw no place for the US in 21st-century Asia.

China is by far the largest trading partner of all the ASEAN members, which are caught in the small-neighbour dilemma, somewhere between the fear that China will come to rule their lives and consume their resources and the fear of giving offence to the region’s most important economic power. For them, the game is to try to stay on good terms with both sides.

Himalayan watershed

The dilemma is also evident among a different set of China’s neighbours—those that depend on the rivers that rise in the mountains and on the high plateau of Tibet. China’s largest downstream neighbour is, of course, India. India-China relations are bedevilled by unsettled borders-status rivalries, the subject of relatively recent skirmishes, but their most intractable potential conflict is over the shared resource of the Himalayan watershed.

In its eagerness to promote new Asian alliances, Beijing dispatched the foreign minister, Wang Yi, to Delhi in June, to reach out early to the administration of the newly-elected Narendra Modi. Wang presented himself as the personal envoy of China’s president, Xi Jinping, and startled the Indian press by claiming that the two countries were ready to settle their long-running border dispute. The announcement was however short on detail—and, since the Indian state of Arunachal Pradesh is claimed by China while China’s Aksai Chin is claimed by India, details matter.

There has been no further hint of an imminent deal but India, like all of China’s downstream neighbours, is more concerned by the impact Chinese activities are having on the quality and quantity of water that crosses its borders than the exact position of the borders themselves. The Himalayan cryosphere contains the largest store of fresh water outside the two polar regions and is a significant influence on the region’s climate, including its monsoons. As in the polar regions, rising temperatures are affecting the glaciers and snow fields that give birth to Asia’s rivers and future impacts on monsoons, though hard to predict, are highly likely.

In the shorter term, China’s expansion of development westward is affecting the Qinghai Tibet plateau and everything that flows from it. Increased mineral extraction in Tibet and a renewed frenzy of big-hydro construction on trans-boundary rivers are changing Asia’s water flows for ever. There is increasing awareness of the risk of the downstream disasters that could result from building mega-dams in one of the world’s most active earthquake zones.

There are no trans-boundary agreements between China and any lower riparian country on the shared use of Asia’s great rivers, even though 1.6 billion people depend on them and China is building dams on all their head waters. For India, dams and threatened water diversions on the Brahmaputra are a particular concern. For the countries of the Mekong, China’s dam-building upstream poses a series of potential dangers. Meanwhile, India and others are running to catch up in the dam race, fearful of allowing de facto rights to be created unchallenged.

There has been no source-to-sink assessment of the impact on river ecosystems of any single dam—let alone of the massive cascades planned or under construction—and there are no mechanisms for resolving disputes. China has refused to enter into discussions with lower riparian countries, beyond agreeing to share limited water-flow data with India.

Clear rules

But, as in the South China Sea, limited bilateral discussions are not enough to ensure that the ecosystems of the watershed are protected and the legitimate interests of all those whose livelihoods depend on the rivers are recognised. From the high Himalaya to the teeming deltas, life will be affected.

If ever there was a case for clear rules and co-operation, it can be found in the South China Sea and the Himalayan watershed. Both raise the essential question of whether the region’s resource conflicts will be settled by arbitration and law or by force. China’s challenge to US influence is also a challenge to an international order that values arbitration as a way of defending the weak against abuse by the strong.

Isabel Hilton is the editor of chinadialogue.net, and Advisor to Oxford Research Group’s Sustainable Security Programme. She is a journalist, broadcaster, writer and commentator