Authors note: This short contribution is an updated assessment built on a previous article with free access until end of June 2017, among those chosen by Taylor & Francis to commemorate 25 years since the fall of the Soviet Union: http://explore.tandfonline.com/page/pgas/soviet-union-collapse-25-years-on-post-soviet. Tom Røseth, ‘Russia’s China Policy in the Arctic’, Strategic Analysis, 38.6 (2014), 841–59.

Russia’s policy towards China in the Arctic is pragmatic and opportunistic, and increased collaboration between the two states is expected.

Russia is destined to be the most significant player in the Arctic. It has the longest Arctic coastline, vast resources and the prospects of a new trade route. China has recently become a key actor in the Arctic. It has displayed an interest in the resources of several Arctic states, an ambition to utilise the Northern Sea Route (NSR), a strong research agenda on climate change in the region and has a permanent observer status in the Arctic Council. How does Russia welcome Chinese interest, and what kind of Russo-Chinese Arctic relationship should other states prepare for?

Russia has a dual policy towards China in the Arctic. On one hand, Russia’ Arctic focus contains strong security concerns and a sensitivity to issues of sovereignty, which hamper opportunities with China. On the other hand, Moscow seeks to attract Chinese investments integrated in a strategy to promote the region commercially. In short, international euphoria seen 2007-2012 connected to the Arctic as an energy resource base and effective transit route between Asia and Europe has toned down, seeing little Chinese investments and activity. From a long term perspective, Chinese involvement in Russia’s Arctic is expected to raise, depending on continued retracting ice conditions, oil prices, increase infrastructure development and improve Beijing’s developing relationship with Moscow.

Russia views its own position in the Arctic as privileged. In the Arctic, it has both a “treasure chamber” in the region’s vast resources, and its strong national security interests are protected by the Northern Fleet. Moscow demonstrated, through its Arctic strategies of 2008 and 2013, that developing its Arctic policy is a national priority, with a focus being placed on resource development, ensuring security and stability, developing the NSR and sustainable development. Through Russia’s geopolitical positioning and active Arctic policies, Asian countries such as China depend on the benevolence of Russia if they seek a role in Arctic affairs. China’s growing interest and Russia’s main role in the Arctic makes it paramount to study their relationship in the region, which, by and large, reflects improved general bilateral relations. Scholars tend to inflate Chinese activities and interests in the Arctic by aggregating positive cases over time. However, Chinese interests and expectations in the Arctic actually peaked under the accession process to the Arctic Council around 2010-2013, and then fell as Chinese actors obtained in depth knowledge of climate challenges, sovereignty issues and the lack of infrastructure, combined with hard-hitting external factors in place since 2014, such as low oil prices and Western sanctions over Ukraine. There are three cases which can be raised to illuminate why Russia’s policies towards China show greater potential for cooperation than conflict between the two powers in the Arctic.

The grounds for Sino-Russian cooperation

Image credit: Christopher Michel/Flickr.

First, Chinese scholars and governmental actors had high expectations on shipping along the NSR, which became more realistic around 2013. Chinese commercial actors on shipping have never really embraced the NSR, and performed only test cases of utilizing the route. Currently, the route is important for Russian national shipments, and has the potential to bring resources out of the area both to the East and West. But as a proper transit route its prospects are still limited. Russian Arctic scholars have voiced disappointment on the low level of Chinese infrastructure investments along the route. China might wish for more unrestricted usage without Russian tariffs and special conditions with strict legislation including the exclusive economic zone, but both Beijing and Moscow have common aims in developing and commercialising the route. Russia sees China as a potential partner for making the route more feasible, as long as Beijing does not challenge Russia’s national interests in controlling and regulating the NSR. At the same time, Russia’s renewed focus on military presence in ensuring its sovereignty and security along the NSR indicates a defensive approach moving beyond commercial preparations, and conveys a strong message that it will balance other states’ security interests in the region.

Second, in its quest to join the Arctic Council as a permanent observer, Beijing overstated the council’s role. While the council is the main forum for arctic affairs – it is not a decision-making body. After being accepted, Beijing seemed bewildered over what to do next and how to make use of this new-won position, treading carefully to see where it could play a constructive role that coincided with its interests. Under the US-chairmanship, China is well integrated into the council’s workgroups. Russia was reluctant to accept China and other applicants that do not border the Arctic as it may challenge Moscow’s position and make the council ineffective. Moscow changed its stance at the Kiruna meeting in 2013, as Canada suddenly changed to a positive position and Russia could not take the cost of standing alone in opposition to Beijing’s accession. Beijing had reassured Moscow over time that its intentions were not to go against Russia’s interest in the Arctic, made formal as the applicants were bound to adhere to the Arctic regime. Russia and China have since cooperated well in the council, and Russia seeks a constructive relationship in the forum, as long as China confines itself to its limited role as an observer and does not challenge Russian interests. The Russia-West conflict over Ukraine brings implications for intergovernmental cooperation although most states have tried to keep business as usual. China joined in a period where some participating states engaged in strong rhetoric over Ukraine, followed by limited cooperation avoiding sensitive issues in the council.

Third, on Arctic energy, Chinese participation in the Russian Arctic was initially promising, but is now basically limited to the LNG-project at Yamal. The Chinese National Petroleum Company bought 20 percent from Novatek in 2013, with China’s Silk Road Fund acquiring another 9.9 percent in 2015. Other agreed projects between Russian and Chinese energy companies, especially offshore, have been put on hold awaiting a third western partner or higher oil prices. China has capital, but Western companies are main contenders for participating in offshore projects in the Russian Arctic due to their competencies. With the West’s sanctions, deep-water technology is unattainable. Also, Chinese financing is more complicated, as these often were channelled through western institutions. Arctic energy contrasts at the state-to-state level, where Russo-Chinese energy cooperation has turned strategic with large agreements on the delivery of oil and gas to China. Russia’s limited energy cooperation with China in the Arctic is due to more external factors than reluctance towards working with Chinese companies, as Moscow ideally would seek increased Asian investments, to balance Western influence and secure wider marked access and diversity.

Conclusion

By allowing China into the Arctic, Moscow signals a willingness to re-evaluate previous positions as it wants to benefit from greater bilateral issues. This change opens up the potential for increased Chinese activity, investments and co-operation in the Arctic. In moving towards a strategic Sino-Russian relationship, more co-operation and Chinese activity is to be expected in the Russian Arctic, as long as China is a proponent of commercial opportunities and does not challenge perceived Russian national interests in the Arctic. Sino-Russian co-operation in the Arctic through shipping, energy projects and investments in infrastructure will incrementally lead Beijing to seek more influence in Arctic matters as it is more affected by it. China’s economic rise might eventually give Beijing leverage over Russia on Arctic matters, as Moscow would become more dependent on Chinese capital and activity to make the region develop. Generally, Russia is initiating a constructive stance on Chinese economic interests in the Arctic, but takes great care in promoting its security interests. Russia’s approach towards China is first and foremost pragmatic, as no special treatment is given to Chinese actors in the Russian Arctic. Russia needs assistance to develop its Arctic and an eastward diversification is opportune both for political support on international issues and economic opportunities. There is therefore a duality in Russia’s China policy in the Arctic, between restrictions connected to security concerns and openness due to commercial interests, which Moscow needs to sort out before embarking a proper strategic relationship with China in the Arctic.

Tom Røseth is an Assistant Professor at the Defence Command and Staff College, Norwegian Defence University College. His main research areas are Russo-Chinese relations, Arctic security policies, intelligence studies and Russian foreign policy.

The Higaonon, an indigenous tribe in Northern Mindanao in the southern Philippines, have preserved an ancient system of conflict resolution which has enabled them to be a truly peaceful community. However, there is a need to ensure that this knowledge is not lost in the future.

The Higaonon described as “people of living mountains” and “people of the wilderness” are one of the lumads (indigenous peoples) in the mountainous areas of Northern Mindanao in southern Philippines, who have resisted assimilation or acculturation, with their traditional systems, practices, beliefs remaining relatively intact (Tri-people Consortium for Peace, Progress and Development in Mindanao, 1998).

They have continuously lived as an organized community on communally bounded and defined territory, and have, under claims of ownership since time immemorial, possessed customs, traditions and other distinctive cultural traits. They are one of the indigenous people (IPs) recognized as the true natives of the islands, who at one time occupied and controlled a substantial portion of Mindanao and Sulu archipelago (Tri-people Consortium for Peace, Progress and Development in Mindanao, 1998).

Mercado (1998) has argued that unlike the early IPs who embraced Christianity, the lumads have retained their original primal religion because they refused to accept either Islam or Christianity at the early times of colonization. Though a Christian sect penetrated the  communities in Bukidnon in 2007 and baptized at least 50 members from a tribe in Kagahuman area, these members still practice their original religion while at the same time joining weekly worship with their Christian group.

Higaonon at Kaamulan Festiva 2016. Image credit: Costantin Agustin.

One of the indigenous practices that the Higaonons have retained up to this day is their system of conflict resolution, locally called paghusay (meaning “to settle”). With its tribal council composed of a Supreme Datu (chieftain), 11 delegates, 3 baes (women delegates), and 25 alimaong (tribal police), they resolve all kinds of conflicts as long as they take place within their jurisdiction. Cases that reach the tribal authorities for possible resolution include thievery, fighting, murder, misunderstandings, adultery, land conflicts, contempt against rituals and conflicts involving rebels.

The ability of the Higaonon to effectively solve internal conflicts has led to them being described as a genuinely peace loving community and the “weavers of peace“.

Cases of Higaonon Tribal Conflicts: Adultery and Land Disputes

The Alimaongs of the tribe (tribal soldiers). Image credit: Primitivo III Ragandang.

Adultery and land disputes are the most prevalent form of conflict in the tribe and are often the root causes of other conflicts. For instance, misunderstanding, fighting, and even murder are sometimes due to adultery and disputes concerning the land.

Concerning adultery, the tribal chieftain has said that the practice is considered a serious crime in the tribe because the Higaonons believe that it actually brings bad luck. During a wedding, the datu (the one performing religious duty as the Babaylan of the tribe), inculcates in the couple’s minds the sanctity of marriage, which would become impure when a wife or a husband practices adultery (personal communication, May 24, 2008).

Though pagduway (or having two wives) is allowed in the tribe, the consent of the original wife is required; otherwise, the husband could not engage in duway (have two wives). A man intending to have two wives must see to it that he can afford to provide the basic needs of his wives and their children. However, the respondents revealed that there was no such case when a wife allowed her husband to have two wives; there were reported cases of adultery instead. These cases of adultery led to lido or war between families. This was due to the fact that the Higaonons are by nature protective of their family.

Thus, in cases like this, the wrongdoers disrespect their own families and the family of the betrayed partner. The Higaonons believe that in due time, the spirits of their ancestors would punish them, thus “magabaan” (cursed). As an old Filipino remarked, “kay ang gaba muduol dili magsaba” [bad karma comes without warning]. Gaba is quite similar to the doctrine of karma in Hinduism and in Buddhism. It is also similar to the biblical doctrine of reaping what one sows and is considered a form of immanent justice (Mercado, 1993).

As to conflicts involving lands, the Higaonons consider the soil not just their material property. It is actually regarded as their life and part of their legacy from their ancestors. They inhibited over 150 hectares of lands in Bukidnon Province with the boundaries marked by either a tree alone or by just a butig (big stone). Even if the original occupant of the land is not occupying or tilling the territory, the land can no longer be owned by anybody else.

Today, the Higaonons do not have land titles. Fortunately, the chieftain commented that the Impahanong Amosig Higaonon Tribal Community Organization (IAHTCO) through the National Commission on Indigenous Peoples-10 (NCIP-10) is actually working towards the grant of Certificate of Ancestral Domain Title (CADT) for the Higaonons. Chapter 2, Section 3 (c) of the IPRA Law of 1997 referred CADT to a title formally recognizing the rights, possession and ownership of IPs over their ancestral domain.  The lack of clear boundary usually led to conflicts between the Higaonons in the tribe who own adjacent land. It is really a source of conflict when somebody extends his boundary.

The Higaonon’s System of Conflict Resolution

A tribal chieftan. Image credit: Primitivo III Ragandang.

The Higaonon tribal council inherited the procedures of resolving conflicts from their ancestors who bestowed it through stories alone. Through stories, the procedures were transferred from generation to generation. Even up to the present, they do not have any written documents about their system of resolving conflicts, yet they are assured that their tradition and culture will continue. According to one member of the tribal council, “even my four-year-old son knows what are to continue in the tribe. We told them stories of our tradition before bedtime and in the morning too. They also witness the rituals in the tribe.”

The process of conflict resolution starts with the submission of the case to a member of the tribal council who is delegated in a particular area. A complaint may be lodged in the house of the datu or wherever the complainant meets him. Moreover, lodging a complaint can be done anytime of the week. Wherever disputes arise, especially concerning a single or a particular group of individuals only, the council waits until someone refers the case to them for possible resolution. However, in cases where the general population is involved, the council acts right away. It is a traditional practice which actually best describes the principle of motu proprio (by one’s own motion or initiative).

Cases like rebels threatening the people and destroying their properties, or a drunkard inflicting hazard on the community requires no prior submission to the tribal council. Once a complainant has referred a case, it is considered filed. As a general requirement, a ritual must be performed at all times prior to the hearing of the case being filed. A conflict resolution session is considered legitimate only when there is a ritual. In the ritual, one or two live chickens are offered to appeal the Halangdong Magbabaya (God) and the spirits of their ancestors to arrive a good resolution of the dispute.  Therefore, the absence of a ritual in conflict resolution processes invalidates all the agreements or decisions made in that session.

The referral of the case in the Higaonon tribe of Kagahuman is hierarchical in nature. Thus, no case is brought to the Supreme Datu prior to its hearing in the lower body. All cases must be brought first to a member of the tribal council who is delegated in a particular area. If the case is not resolved, that is, the complainant is not satisfied with the decision and therefore appeals to the higher body, the case is then forwarded to the Vice Supreme Datu.

At this level, this higher body explores all possible alternatives in order to resolve the dispute. If the decision has been rendered and both parties are satisfied, the case is closed; otherwise, the case is brought to the highest judicial body of the tribe, the Supreme Datu. The latter will then schedule the time and place of the hearing. Once the Supreme Datu has rendered his decision, it is considered final. In case a party fails to come to the hearing scheduled, a summons is served through the assistance of the alimaong (tribal police).

Locally known as sala, the Higaonon justice system of punishment generally varies depending on the nature, motive and incidence of the crime. Through the years, the form and nature of sala in the tribe have undergone a number of amendments already. Among others, the abolition of death penalty was agreed upon by the tribal chieftains of the eight (8) talugans (villages) during a tagulambong datu (chieftains summit) in 1969 through the initiative of Datu Indangag of Impahanong. Also, the respondents recalled that pigs were never used as payment before, until the time when the people learned to raise pigs. Penalties include payments in the form of animals, tibod, money, non- inheritance of ancestral domain and banishment from the tribe. Tibod is a special kind of jar made from clay and is believed to be plated with gold in the internal portion (Sagayna, 2007).

A chieftain performing a prayer. Image credit: Primitivo III Ragandang.

It can be inferred that the penalties imposed in the Higaonon tribe of Kiabo is restorative in nature since “the application of punitive sanctions such as death penalty would,” according to the Chieftain “make the situation worse.” This traditional system is recognized as providing a win-win situation to all parties involved. It is a condition which would best describe the theoretical point of Stewart (1990) that in the early stage of struggle, one possible outcome is the accommodated agreement between parties which may lead to both parties being satisfied. Moreover, the abolition of the death penalty in 1969 is an indication that the Higaonons cherish the value of a person’s life.

After the ritual is performed, the hearing procedure begins. It can be inferred further that the tribal council plays a very crucial role in maintaining the peace and order of the tribe. Also, the hierarchical nature of conflict resolution can also lead to a more egalitarian practice since a case can be forwarded whenever a party is not satisfied with the decision of only one judicial entity. Also, the credence for a Divine Intervention is seen to be an important preliminary habit in a resolution process – both in the Higaonon tribal council and in the barangay as manifested in the opening ritual and prayer, respectively.

The ritual and the whole paghusay system is so effective because the Higaonons have high regard for the spirits and it is part of their belief system. Also, in day-to-day activities – planting, harvesting, child delivery, making a house, and paghusay – they must start with a ritual for the spirits in order for the spirits to help them and bring them success in their endeavors.

The Future of the  Higaonon’s system

There are some serious issues with the conflict resolution system which need to be addressed. Firstly, it is desirable for a functional tribal hall within the Higaonon tribe of Kagahuman to be built. Establishing a tribal hall for conflict resolution is very necessary for two reasons: first, there is a fixed place for settling disputes; second, it actually develops the sense of justice, peace, and belongingness among the Higaonons in the tribe.

Another important issue that needs to be addressed is gender. The female representation in the tribal council, though accounting for only 20% of the populace, is a good sign of gender-awareness and development in the tribe. However, the role of women in the resolution process is actually very limited. They must therefore have a higher role so their voices can be heard.

Moreover, based on the observation that the tribe does not document every case being resolved, it is highly recommended that the tribal council should have a record in every paghusay. These records will contain the date, time, venue, present persons during the hearing, and also agreements or decisions made. More importantly, a secretary must be appointed to perform the recording tasks. Also, a written document on the resolution processes and penalties imposed is necessary to have clear and detailed presentation of their traditional methods of settling disputes. Penalties must be presented in a very detailed manner, especially on murder cases wherein self-defense does not warrant any penalty.

Perhaps the most immediate concern, though, is the need to ensure that this knowledge of conflict resolution is not lost and becomes sustainable. Due to forces of modernization in the Philippines, it is very likely that not codifying this indigenous system of conflict resolution among the Higaonons will lead to extinction of this useful system. This is not impossible as the pattern of migration (especially among the younger Higaonons) is increasing, where the young leave the tribe and head towards the cities for the quest of greener pastures and opportunities. Unfortunately, maintaining the minutes of paghusay proceedings is a challenge for the tribe for two reasons.

Firstly, the Higaonons are not used to writing. There are literate tribal members, but they are no longer staying in the tribe — they either work in the city or are busy with their own business. Secondly, they are not equipped with the basics of writing minutes of case hearings. It is in this light that the intervention of the local government and other civil society organizations is crucial in empowering the Higaonons, especially the young who are left in the tribe.

It is important that they are taught the basics of making paghusay proceedings, codifying them for future purposes, and being able to share it with other communities who might find their system as effective for replication. Young Higaonons must preserve and continue to practice their lumad tradition and culture. To make this happen, they must put into practice the teachings and activities that are conferred to them by the older tribal members.

The Higaonons of Bukidnon province in the Philippines are teaching us the lessons that upholding community security, respecting all members of a community and adhering to the traditions of cultural heritage are crucial to building a peace in the community.

Some References and Suggested Additional Readings

 Abu- Nimer, M. (1999). Dialogue, conflict resolution, and change: Arab- Jewish encounter in Israel. Albany: State University of New York Press.

Barcenas, T. B. (1985). Maranao traditional system: structure and roles. Mindanao Journal, XI: 1- 4, 113- 158.

Indigenous Peoples Rights Act, Philippine Republic Act 8371 § Section 15.

Mercado, L. N. (1993). Elements of Filipino philosophy. Tacloban City: Divine Word University Publications.

Pailig Development Foundation, Inc. (2007). Rido: A traditional conflict in modern times. Iligan City: PDIF.

Rodil, B. R. (1994). The minoritization of indigenous communities of Mindanao and the Sulu archipelago. Davao City: AFRIM.

Starr, H. (1992). Why don’t democracies fight one another: Evaluating the theory-findings feedback loop. Jerusalem Journal of International Relations, 14 (1), 41-59.

Stewart, J. (ed.). (1990). Bridges not walls. (5^th ed.). New York City:   McGraw- Hill, Inc.

Tri-People Consortium for Peace, Progress and Development of Mindanao (1998). Defending the land: Lumad and Moro peoples’ struggle for ancestral domain in Mindanao. Manila: TRICOM 

Valmores, C. (2008). The Higaunon people of Northern Mindanao. Retrieved from: http://www.philippines.hvu.nl/higaunon1.htm

Primitivo Cabanes Ragandang III is Philippine Director of Move This World, Inc and a PhD candidate in Sustainable Development Studies at Mindanao State University-Iligan Institute of Technology.

Max G. Manwaring, a Professor of Military Strategy in the Strategic Studies Institute (SSI) of the U.S. Army War College has written an interesting piece on what he calls the “new security reality in which business-as-usual approaches are of little use.

Manwaring focuses particularly on the changing nature of threats posed by non-state actors (insurgents, transnational criminal organizations, terrorists, private armies, state proxies etc.) who are able to exploit trends and circumstances such as poverty, social exclusion, environmental degradation, and political economic-social expectations for violent ends. He argues that from a US military point of view, “the enemy has now become a state or nonstate political actor that plans and implements the long-term multidimensional kinds of indirect and direct, nonmilitary and military, nonlethal and lethal, and internal and external activities that threaten a given society’s general well-being and exploits the root causes of internal and external instability.”

Such a change in the global security environment must surely result in changes in our risk analysis and threat assessments. In a piece for the International Relations and Security Network, Myriam Dunn Cavelty writes that “In order to identify risks, elaborate scenario-based approaches combining expert-knowledge from various fields are used. The aim of these undertakings is to develop a concrete basis for political action by ranking the identified risks by their estimated probability and severity: the more likely and the more damaging, the more urgent the response.” Yet while many governments around the world have begun to place a greater emphasis on understanding the factors that drive conflict (rather than just the instances in which conflicts are expressed in forms of violence around the world), not enough is being done to bridge the gap between threat analysis and policy response. It is one thing to accurately identify new drivers of insecurity, but quite another to find ways of mitigating them through preventive public policies. Central to this must be a greater emphasis on prevention in civil service training and recruitment programmes across a number of areas.

For example, a report by the Center for American Progress released last year noted that “While there have been a number of well-received conflict prevention trainings by and for U.S. government officials, they are too few in number and insufficiently available to all interested foreign affairs officials.”

Of course, for militaries, the changed threat environment that Manwaring and others are pointing to means not only a need for new training but also for a cultural shift in the way they think about the utility of their traditional tool – the use of force. For Manwaring, “…power has changed. It is no longer combat firepower. Power is multidimensional, and more often than not, is nonkinetic (soft). It is directed at the causes as well as perpetrators of violence.”

Addressing the causes of insecurity requires what groups such as Saferworld and others refer to as ‘upstream conflict prevention.’ This can easily become a catch-phrase used by governments and NGOs with little effect on actual policies, a point picked up on by Saferworld in their excellent new briefing on what upstream prevention actually looks like in practice.

Thinking through the consequences of the changing nature of global security, both in terms of threat assessments and policy responses to those threats (military and non-military), will certainly require new approaches at the broad conceptual level. The fact that this is being touched upon by think tanks, NGOs and even army war colleges is surely a good sign – is sustainable security an idea whose time has come?

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

Image source: Utah National Guard.

The fate of Colombia’s Legión del Afecto as a government-financed peacebuilding program is uncertain, but it looks to endure as an independent social movement. Its persistence is due both to its historical development and to its emphasis on affective relationships.

Authors Note:  This material is based upon work supported by the United States National Science Foundation under Grant #1452541. Any opinions, findings, and conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of the National Science Foundation.

The Legión del Afecto – translated as the Legion of Affection – is a Colombian social network broadly mobilized around peace. It is arguably the most overlooked, yet broadest-based network, for peace in Colombia. Unlike other more-publicized movement networks like the Congreso de los Pueblos or the Marcha Patriotica, the Legión del Afecto was established as intentionally non-polarized with respect to the left/right politics that have long generated conflict in the country and across Latin America.

Instead, the politics of the Legión del Afecto might best be described as a politics of sentir – a politics of feeling. “Ver, oir, sentir” (to see, to hear, to feel) is one of a few familiar phrases of the Legión del Afecto, which has been echoed in all corners of the country.

The politics of “feeling”

Image credit: Legión del Afecto.

While recognizing and valuing social difference – especially across lines of race, ethnicity, and sexual orientation – the Legión del Afecto has emphasized the bodily capacity to sense and feel as a point of social and political convergence for the country’s youth in the face of seemingly insoluble conflicts at multiple scales; the fact that each individual feels differently (because of distinct biographies, identities, and physical experiences) should not matter as long as a politics could be build around respecting and valuing others’ bodily capacity for feeling.

In essence, this respect and valuing of the other is what “affection” has come to mean in the network. As a result, non-verbal means of communicating feelings have become highly valued in the Legión del Afecto. So-called ‘alternative languages’ of dance, music, theatre, clowning, acrobatics, fire-blowing and more, along with shared banquets, journeys, festivals and other shared sensorial events have been central to continued mobilization and motivation of legionarios (Legion participants), often youth between the ages of 15 and 25.

In a country where many have been killed for simply appearing to favor one side or the other, the focus on feeling rather than on political side-taking has been crucial to the survival and thriving of both the network and the leaders within it. Because of this intentional and conspicuous lack of side-taking, the Legión del Afecto has been able to enter and intervene in location and communities across the country where others – e.g., police, military, government – were once unable to go. Of course, it would not be accurate to portray legionarios as lacking political views or direction; the opposite is true. However, as a network the Legión del Afecto has focused on creating space for dialogue and political learning rather than defining or persuading one single way of analyzing current national and global trends.

These spaces of learning and dialogue have been particularly important as the network grew to include ex-combatants from all sides of the Colombian conflict. Intentionally setting down the conflicts associated with polarized national politics meant that the Legión del Afecto could mobilize ex-guerilla, ex-paramilitary, ex-soldiers, ex-gang members as well as many others affected by violence and by the pervasive lack of opportunity for marginalized youth.  These participants enriched the Legión del Afecto through sharing their differences in lived experience, rather than swallowing or forgetting their pasts.

Origins and Evolution of the Legión

The Legión del Afecto began in 2003 (under another name) as a collaboration between different ‘base’ (i.e. grassroots) groups in the city of Medellín, which had many prior years of experience in peaceful social transformation at the community level. In particular, two groups – Casa Mía, a group focused on urban youth, and La Colonia de San Luis, a group serving once-rural families who experienced violent displacement – united their expertise in the formation of the Legión del Afecto. Casa Mía was especially important as many of the Legión del Afecto’s founding antecedents – for example, the focus on afecto or affection – came from its founding leaders’ own collaborative legacy of radically innovative and daring peacebuilding in the Santander neighborhood of Medellín. The earlier peacebuilding of Casa Mia involved building trust and affection among young men pertaining to dueling gangs as well as standing up for justice and non-violence in the face of direct threats from paramilitary groups.  That such strategies were effective in the face of conflict is perhaps best evidenced by the fact that the Legión del Afecto, after first being funded by the UNDP (for methodological development), was scooped up as a government-sponsored program, housed under Acción Social (under president Uribe), and then the Departamento para la Prosperidad Social (DPS) (under Santos).

As a government program, the Legión del Afecto grew a centralized administration, and new rules and regulations to follow, but it was never “just” a government program. As the Legión del Afecto spread from it’s origins in the city of Medellín to over 40 other cities, towns, and rural municipalities across the country, the network tapped into and drew from existing base community groups in each location. In each place, new leaders were nurtured alongside already-established community leaders who grew and gained new ideas. Existing effective ties were used to strengthen the network and bring in new participants. And in each place, the particularities and challenges of the location brought new strategies for peacebuilding that were focused on the traditions, as well as the problems, of each region: for example, a focus on traditional music (gaitas) in San Jacinto, or a focus on memory and ritual in many rural places where violent acts had occurred.

The Legión Today

It is often stated that there are currently “over 2000” young legionarios across the country, but the actual effect of the Legión del Afecto is much larger. behind any official count of participants, there are thousands of families and tens of thousands of friends and community members who have been affected by the peacebuilding efforts of the network. These friends, families, and community members are the ones who came to grand events – like the Carnival del Pan (2009, Cali), or Hip Hop Sin Fronteras (2010, Medellin), which mobilized massive numbers of participants. And these friends, families and community members are also the individuals who know and trust the participants in the Legión del Afecto through their small daily actions, and who therefore have been willing to work together with them in their efforts to build an ‘everyday’ peace in communities across the country.

Today, this expanded and enduring capacity of the network is more important than ever; despite recent funding uncertainty for the Legión del Afecto as a government program, the Legión del Afecto persists as a grassroots network – a potentially powerful, motivated, and emotionally interconnected movement of young and old, who hold some very significant lessons for the development of a truly post-conflict society.

Further Information on the Legión

More information about the Legión del Afecto, its history, activities, and methodologies, is being made available through the grassroots website still-in-progress: www.legiondelafecto.org.

The Legión del Afecto network is present in the following cities and regions in Colombia: La Macarena, Playa Rica (la Y), San Juan de Lozada, San Vicente del Cagüan, La Catalina, Montañita, Puerto y Florencia, Medellín, San Luis, San Fransísco y Sonsón, Samaná Florencia y Pensilvania, Soacha, Bogotá y Viota, Barrancabemerbeja, San Pablo y Puerto Wilches, Chiquinquirá y San Miguel de Sema,  Cartago, San José del Palmar, Bojayá, Quibdó, Buchadó, Pamplona, Cúcuta, Tibú, La Gabarra, Cali, Buenaventura, Armenia, La Tebaida, Manizales, Cartagena, Montes de María, Magangué y Plato, Puerto Tejada, y Villavicencio, Copey, San Juan del Cesar y Villanueva Guajira, Chibolo, Carepa, Turbo, Acandí, Ungía y Carmen del Darién y Mistrató, Tumaco, Líbano y Natagaima, Ovejas, Santa Rosa del Sur y Simití, Puerto López, El Retorno , San José del Guaviare y Mocoa.

Allison Hayes-Conroy is an assistant professor of Geography and Urban Studies at Temple University. She has studied the Legion del Afecto as a peacebuilding initiative alongside the other two authors – both participants in the Legión – since 2011. Hayes-Conroy’s has published widely on role of the body in social movements and initiatives. Her work on peace-based social initiatives in Colombia and her work on bio-social pedagogical innovation have both been funded by the U.S. National Science Foundation.

 Cesar Buitrago Arias, is a community leader and law student. He has worked for 20 years to support the needs of displaced families like his own, who come to the city of Medellin, Colombia from rural areas due to violence.

 Alexis Saenz Montoya, is a Ph.D. Student in the Department of Geography and Urban Studies at Temple University. His research interests lie in the intersection of community-based organizations and popular education in Latin America.