Category Archives: Global order

Why the South is not in the East, some reflections on postcolonial studies at the recent International Studies Association annual convention in New Orleans

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With this post I want to start reflecting on other topics than peace and conflict research strictly speaking. To the extent that my research has turned away from conflict research and (hopefully) will turn away from peace research for some time after I have finished this */&%$”***book I’ll use the blog as notepad for other reflections on IR and global studies. 

 

The International Studies Association’s annual convention, which just came to close last Saturday in New Orleans, is probably the largest academic international relations conference, in terms of people but also in terms of topics and approaches. Thanks to the great work of the programme chairs Pinar Bilgin and L.H.M. Ling this year’s conference was an extra-ordinary showcase for alternative approaches, notably postcolonial, queer or gender studies and other critical and alternative ways of thinking about world politics. Many of this was new to me and it was really exciting to be able to explore so many different ways of thinking about world politics and global society. And yet, a lot of puzzling impressions, too…. And one of them was the question why the farthest east postcolonial studies get is India. The sinosphere (Vietnam, China, Taiwan, Korea, Mongolia) are apparently not part of the postcolonial world; only one paper out of more than 260, which deal with China referred explicitly to postcolonial thought. Singapore or Malaysia are also absent from postcolonial studies maps. And Japan, anyway, is entirely absent from the agenda as if it would have always been the high-tech, American vassal state that is only interesting for liberal IPE or Asian realist conflict analysis and not one major example of orientalist thought and colonial warfare (on the receiving and sending side). Indonesia and Thailand might be more often subject of postcolonial analysis but at this conference such were equally conspicuously absent. Why?

It is strange that postcolonial IR should neglect an entire region of the world, which was just as much object of brutal, exploitative and estranging colonial practices, although in highly variable forms and in which a huge number of inequalities, racisms and structural exploitations continue to be reproduced. Why is it that this region should be excluded from the questions that postcolonial studies have so successfully formulated for India, Middle Eastern and African countries and societies. This is particularly striking as literature studies, area studies or historians like A. Dirlik have extensively used Orientalist analyses to expose 19th and 20th century writings about East Asia. One just has to think of the ways Ruth Benedict’s ‘The Chrysanthemum and The Sword’ or the film (and book) ‘The Geisha’ have been torn apart by postcolonial scholarship (and media). The big absence of postcolonial analyses of East Asia at ISA is something particular to international relations and global studies, not to social sciences and humanities in general.

I don’t think this is a coincidence but intimately linked to the fact that East Asia simply does not fit very well the economic narratives that underfeed postcolonial studies. The economic success of East Asian countries, particularly of Japan but also of Korea, Singapore and China (and to a lesser extent of Malaysia), rattles too uncomfortably on the socio-economic ontology of postcolonial studies. An essential argument of postcolonial studies is that orientalism is the cultural manifestation of the South’s material exploitation and oppression. Sometimes this is explicitly linked to (neo)Marxist readings of imperialism or colonialism but more often than not the assumption remains implicit that the world is marked by a fundamental bipolarity of the capitalist modernity of the West and the exploited, colonized ‘otherness’ of the South. In fact, the economic narrative looms large behind post-colonial ventures into IR but it is rarely explicitly discussed. The economic success of East Asian countries and their strong developmental states are therefore hard to explain from a postcolonial point of view and attract only attention as examples of model students of the West or for what remains in poverty and exploitation (a lot). The economic history of East Asia is at once a refutation of the provincialism assumption, apparently confirming rather classical (neo)Marxist assumptions of globalization (see Robinson or Harvey), and of the resistance assumption, i.e. that integration into world processes will go through upheavals of resistance. These difficulties of inscribing East Asia past forty years into a postcolonial frame are additionally compounded by the historical complexity with which the East Asian ‘subaltern’ has created and continues to create ‘subalterity’ in Asia and around the world.

Yet, the narrative that East Asia has become simply another manifestation of the ‘West’ appears too simplistic to me and somehow profoundly contradictory to cultural studies’ interests in the orientalisation of East Asian societies and cultures. It would be an interesting exercise of reflectivist scholarship if the lack of postcolonial studies of East Asia’s politics and economics were to be explained in a postcolonial framework.

 

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And now once again, all together now: what is terrorism and who becomes a terrorist?

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The recent killing of the editorial team of Charlie Hebdo and of four French Jews in Paris has again brought the debate back over what terrorism is and who becomes a terrorist. The questions are, obviously, not new and it might be seen as a sign of a vibrant social science debate that they have not been satisfactorily answered (see for instance this interesting row of articles in the Journal of Social Philosophy). In the meanwhile, the space for ideologization and politicization of these questions from all sides remains open with the troubling consequences we can already see in France, from increased securitization and surveillance to mounting racism.

There is an intuitive understanding of ‘terror’ as arbitrary and gratuitous violence that aims at spreading fear and insecurity among a population. However, with this in mind drone attacks are, quite obviously, as much terrorism as the killing of cartoonists and supermarket costumers (a good discussion how the terms ‘terrorism’ and ‘terrorist’ are politically constructed and disputed in the case of US-Israel-Palestine relations can be found here). The question what terrorism is and who the terrorists are goes deeper because it touches the much more fundamentally political question of legitimate uses and users of violence; hence, any intuitive answer will be unsatisfactory.

Debating the question becomes all the more complex in an age of transnational violence. In the 1970s and 1980s when left-wing extremists killed politicians and industrial leaders in Westeuropean states, they did so within a neatly circumscribed political field with a so-called military-industrial state complex on the one hand and a so-called revolutionary cell on the other. The question of what terrorism is became subsumed in the question whether the Red Army Fraction’s (in Germany) killings were politics or not (and the imprisoned RAF members treated as political prisoners or as common murderers). Although in theory the RAF’s members appealed to an abstract idea of world revolution, the RAF’s act were not committed in the name of some far-away imagined community but self-assumed in their own interest as revolutionaries within Germany; the aim was to kick off a revolution in Germany first not in any other part of the world.

This is different to the current attacks. Here, there is also a very abstract idea of a Muslim community in the background and which, by definition, includes French Muslims, but importantly there is the very concrete objective of destabilising Western military policies in far away countries. The strategic target of the attacks was, if the communique of the Yemenite Al Qaida is to be believed, actually not in Paris but in Syria, Afghanistan, Mali, Tchad and other ‘holy lands’. The killers did not aim at changing French politics in France. Yet, the killers were French as French can be, apparently not particularly religious themselves and rather socialized in the petty criminal and drug dealing milieus of France’s marginal zones; they were neither Palestinians nor Libyans who have to deal daily with the terror of Israeli or French bombings.

With RAF killings, the answer one gave to the question what terrorism was (murder or a political act) automatically included the answer to the question what a terrorist was (a murderer or an insurgent against social injustice). Now, this has become more complex. One could for instance acknowledge that some armed groups are resistance movements to occupation (as many do for Hamas in Gaza) and acknowledge their legitimacy to use violence.

However, it is then difficult to see what French marginalized, disenfranchised youth has to do with it. In order to make this argument, one needs to create a connection between Gaza or Syria and Corèze (where the Kouachi brothers apparently grew up). This is what a number of texts circulating on the internet actually try to do by postulating a general oppression of all Muslims, in France and in Iraq alike, but the link remains unconvincing per se. There are many marginalized, disenfranchised and frustrated youth in France; yet, not all of them are Muslims and not all Muslims are marginalized and disenfranchised. As Olivier Roy points out correctly the very idea of a Muslim ‘community’ in France is factitious. It might well be that it was one objective of these attacks to create such communitarian antagonism, exactly because it does not exist in the facts of French society.

It is more promising to separate the motivations of the killers from the motivations of the killing. The debate over who becomes a terrorist is often represented as opposing the hypothesis of individual mindsets to the hypothesis of strategic, well-calculating political networks. Yet, there is no reason other than the observers’ own ideological goggles not to assume that both can be true. One can perfectly well see the three young men as mere tools of a larger, transnationally calculating strategy of violent confrontation, and as subjects who act out their own individual social and, eventually mental, troubles within their very own realm. Young men and women have to  be socialized into networks of violence (as summarized here) and these structures of socialization are, indeed, ‘homemade’. (I find it noticeable for instance that the Kouachi brothers staged their attack like a headshooting video game which is much more symptomatic of French youth culture and not in the Hamas or Chechen style of a suicide bombing.)

If, indeed, both were true then the political responses, too, have to be kept separate. ‘Standing the ground in Syria’ as the French President took his mouth full the other day or bombing Yemen will not stop the French marginalized zones of society to produce young men and women who are willing to let their lives to kill others; and starting (finally) to work seriously on the issues of daily racist prejudice, of rampant exclusion and marginalization, of urban decay and (most important of all in my eyes) educational misery might not have much effect on Palestinian statehood or peace in Syria. Yet, the realization that one has maybe very little to do with the other would, very importantly, open space for a democratic debate whether the state’s money should to go into more bombs on far-away places or is better spent on education, culture and employment, in France’s marginalized zones in particular but in the entire country in general.

So far for politics…but on the research side of things, separating the individual terrorist from the greater question of transnational terrorism paradoxically requires an inter-disciplinary approach. Academically, the question of the terrorist’s mindset has been kept at arm’s length by political science research out of fear that any investigation into the subjective experience of terrorism (and the corresponding debates about deviance or not) would delegitimate the assessment of its economic, social and political causes. If one argues that the oppression of Palestinians in Gaza is causally the same as the oppression of ‘muslims’ in France and that therefore the three killers of last Wednesday have acted out of the identitary humiliation that Muslims apparently feel all over the world, then, of course, any psychological or socio-psychological explanation of terrorism is inacceptable. On the other hand, if one argues that terrorists are purely the product of dysfunctional socialisation processes, examples of delinquance rather than politics, or simply psychopats, then any further investigation into the causal connections with wider world politics is inacceptable. In both cases, the reaction would be to fend off inter-disciplinary approaches out of ideological fears or egoistic fencing off of research claims.

If, however, one accepts that there is a missing link between individual mindsets (which still then need to be more clearly defined) and greater globalised schemes of oppression (which then still would need better explanation than simply ‘oppression’ or ‘imperialism’), then social sciences working on the individual and micro-cosmen of terrorists (psychology, socio-psychology, anthropology, sociology) need to be integrated with those social sciences who work on the dynamics and pitfalls of globalisation (international relations, comparative politics, international political economy).

That is easier said than done. Apart from a host of practical problems (the competitive nature of funding that incites in-disciplinary research or simply the physical non-dialogue between the disciplines), there is a row of serious epistemological and ontological questions that need to be cleared. Obviously, there is the agent-structure problem and, if one thinks in terms of linear causality, the what/who causes what/who? Yet, this could be solved with an approach that disposes of linear causality and accepts the relational assumption that socialization is a two-way (or even multi-way) process, in which agents continously participate, by their very lives, in the reproduction of structures, which, in turn, condition the individual’s agency. Yet, the greater problem is that these dynamics of reproduction-socialization-reproduction are not linear and direct, and maybe not even coherent. In the end, the question which structures produce which kinds of agency and vice-versa can be only answered empirically, and that is probably the most frustrating part for all those who want social science to produce ready-made answers immediately when disaster strikes.

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France in Mali…. le bordel, quoi!

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Like every socialist French government of the post-Cold War era, president François Hollande had pledged to set an end to French interference in African affairs, to end “la Françafrique”. Like it happened with every socialist French government, it took merely a couple of months to set an end not to Françafrique but to pledges of ending French fumbling around in their African “précarré”. But even if this intervention is consistent with France’s general interference in this region, the question which concrete motives have pushed the president to send in the troops now comes up (in this interview the former Director of the Collège Interarmées de Défense Vincent Desportes speaks of 3000 men to be in the region soon).  In the French media, there is a lot of speculation but little confirmed information. The president’s declarations are not very elucidating or helpful, either, as he speaks of helping a befriended country (“pays ami”) or forestalling an islamist threat on Europe, both of which are not only contradictory motives to invoke (wouldn’t there be the risk that French islamists get upset over their government right now?) but also not very convincing. The armed conflict in Northern Mali has been dragging on since almost a year, the Malian government is barely legitimate as it has come to power by a coup d’Etat and what kind of islamists actually are involved in the conflict, where they come from, how many they are and what their goals are is, for the time being, still cloaked in dust and vagueness. As for the other motive invoked, namely “saving French citizens” one wonders if a simply evacuation operation would not be more appropriate, cheaper and less, how to say, raising dust?

Several analysts speculate that the motives of securing and maintaining access to valuable natural resources in the triangle Northern Mali, Mauritania, Niger are the most important. Indeed, a large part of the uranium of French nuclear power plants comes from this region and French companies are heavily involved in the extraction of gas, oil and minerals. A propensity of supporting conservative but secular authoritarian regimes like Boutelfika’s Algeria suits well with such a strategy of using French military to secure the access to mineral resources as the past has shown that these governments rely heavily on the export rent and are, consequently, “manéable à merci”. Like the US, France always had much better relationships with authoritarian dictators in Africa than with popular or even democratic regimes, and in the case of Algeria this is certainly the case since the Algerian people were unfortuante enough to vote for the FIS (Front islamique de salut) in their first and subsequently stolen elections in 1991. Indeed, France’s schmoozing with Algeria has since always been disquieting given the latter’s way of fighting its own “war on terror”. For Algerians, the regime’s friendliness with whatever French government must have been even more disheartening given the latter’s sometimes hysterical immigration policies, growing and ever more visible islamophobia and mischievous treatment of anything related to its colonial past, whether apologizing for the Parisian “ratonnade” of 1960 or the compensation of Algerian harkis. For both, taking action against long-declared ennemies of the state, the Touareg and its new allies, must be a most useful propaganda campaign.

The islamist threat is another route to go down if one is looking for reasons of this intervention and it is the reason French defense minister Jean-Yves Le Drian had put forward in an interview with radio “Europe 1”. Yet, what remains largely unclear is what is actually meant by “islamism” in this context. Of course, the one-size-fits-all label of “Al Qaida” appears now and again, and, of course, all these islamists are all salafists. The problem is simply that both labels don’t tell us an awful lot about what these people want, who they are, where they come from, what they are fighting for or against and so on and so on. The British anthropologist Jeremy Keenan goes that far to simply deny that radical islamism exists in the Sahara and claiming that this is all a set-up of the Algerian secret services.

This is, obviously, an unevidenced and hardly provable conspiracy theory yet it points to the utter ignorance and confusion once more serious questions about the programme, identity, organisation, or even nationality and support of these so-called islamists are asked. Some of them seem to be Touareg, some not. Some seem to have been financed by Qatar, some not. Some seem to be “left-overs” of the Lybian war, some are coming apparently from Algeria, and others are “Malian” by name although not by allegiance. Indeed, as this analysis makes believe there internal dissensions and distinctions make these groups appear less unified.

Since In Amenas it is obvious that some of these groups do represent a major threat to econmic interests in the region and to the people and living in their way, yet, even with the claim of  Mokhtar Belmokhtar to be representing Al Qaida. According to Jeremy Keenan’s “The Dark Sahara”, Belmokhtar was in the past rather involved in smuggling and trafficking than in radical Islam although he has been listed in 2003 on the UN black list of Al Qaida members. As of most terrorists, very little is known of this man, his intentions and workings. Al Qaida also does not seem to be the principal group in Northern Mali that promotes the instauration of Islam as political system but Ansar Dine which up to now has not been engaged in fighting and killings. How are the two related, if at all? No clear information available on this.

Hence, there is much more speculation than secure knowledge about the various armed groups, their finances and financiers, the sources of their armement, and their goals and aims. Even more confusing is the question whether they are allied with the Touareg forces, namely the MLNA (mouvement pour la liberation nationale de l’Azawad), or not, and if this is an alliance of convenience or of a more durable kind. Just now the MLNA anounced that it would fight back the “islamists”.

Given that little is known about these groups and that they are rather represented as terrorists in order to make up for this little and uncertain knowledge,  the argument that they represent a threat to Europe is, to say the least, surprising. The right wording does seem to be rather that they are threatening European economic interests in the Sahara. They are also threatening a political order which is certainly not democratic or free but determined to protect their “good relations” with France. And this is why they are considered dangerous by the French government. Hollande is leading a very simplistic, post-colonial and short-sighted intervention, that’s all. And that will probably soon be too much. Just as other operations of this kind, France is actually risking to make the situation more complicated and to engage in a much more protracted and long-lasting war of attrition than they expect.  Critical and notably self-critical reflections on how and why France has contributed to “terror” in the world are indeed not the most obvious characteristic of this or any other French government. It is dragging other countries like the Chad into this operation, thereby legitimizing their anything but democratic governments, it is polarizing even more the antagonism between the Touareg and the Southern Malian population making any political solution to the Touareg’s claim to autonomy (or even independence) move far away, it is conferring unwittingly a legitimacy to the radicalization of Islam in the region, it is reinforcing fears of islamist terorrism in France and in Europe hence playing into the hands of its own right-wing xenophobic parties and probably generally intesifying islamophobia in France, it is intensifying the guerilla tactics of those armed groups hence offering more opportunities for small arms circulation and, if Stathis Kalyvas “Logic of violence in civil war” is to be believed creating more situations of brutal exactions as uncertainty of the population’s loyalty is increasing, and as one common consequence of most assymmetric and guerrilla wars of attrition is the mushrooming of camps and detention centres with their practices of surveillance and torture, it is pushing even more the war in the shadows…in short it will be creating a much bigger mess than what it can fix.

 

 

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Who killed Hammarskjöld? The UN, the cold war and white supremacy in Africa, by Susan Williams, New York: Columbia U.P., 2011.

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Dag Hammarskjöld is undisputably a modern hero for many, including the author of this book. Without his vigorous stewardship, the United Nations would most certainly not be in charge of 17 peace missions nowadays, employing more than 121,000 people and costing billions. Yet, in the cold war and the painful decolonization process of Africa, his actions and personnality were not liked by all. Consequently, his death in a plane crash while on mission in the Congo has since always been a huge inspiration for conspiration theorists. Three inquiries into the causes of the crash have been undertaken: one immediately after the crash by the Rhodesian government concluding a pilot’s error; another one by the the UN in 1962 which already expressed doubt over the pilot error’s hypothesis; finally, a parliamentary investigation in Sweden in 1993 more clearly said that the hypotheses of a criminal cause could not be excluded. In July this year the UN set up a new inquiry commission in order to investigate the hypothesis of Susan William’s book that Hammarskjöld’s plane was either shot at or sabotaged by white mercenaries.

Indeed, the empirical material carried together by Susan Williams is impressive and first of all shows how incomplete and neglectant former inquiries had been. She not only retraces numerous inconsistencies in the way witness testimonies and essential data were recorded; she also unearthes interesting materials about the activities of white supremacist mercenary groups in Africa between 1960 and the 1990s. She retraces in detail how these mercenary groups had important government contacts in Rhodesia and South Africa. She makes a plausible case that Hammarskjöld was sufficiently loathed by white settlers in Katanga, Rhodesia and South Africa to make them, at least, not regret his death. Yet, although impressive, this material does not allow beyond doubt imputing the plane crash to these groups and Williams carefully refrains from drawing any absolute conclusions. She makes very honestly clear that she cannot prove the authenticity of the documents she is discussing and she is also very sceptical about the veracity of the accounts former mercenaries have given her and other informants.

And even if a safe prove could be produced that mercenaries attacked Hammarskjöld’s plane or had placed a bomb in it, this would still be more than unsatisfactory. Mercenaries wouldn’t be commercial soldiers but political terrorists if they had acted on their own and become political at that point. They would have needed broad, powerful and rich support from political actors in order to attack directly the Secretary General of the UN. Williams is quite right when she notes that the logic consequence of this thought is to assume the involvment of right-wing groups in the former colonial powers, notably the UK, and white supremacists in Africa, notably in the Rhodesian and South African governments. Yet, chances are nil that evidence of that kind will ever come into the public domain. Neither the UK nor France, Belgium, the Netherlands or Portugal have in the past shown in any way that they are mature democracies enough to fully confront their colonial past. Admitting having participated actively in a plot against the Secretary General of the United Nations (assuming that they did, of course), the very institution these governments like to invoke today to justify their bombing of Libya, Iraq, Afghanistan and other places? No way.

Williams insistence to steer through this white supremacy-colonialism mud puddle is admirable. She does sometimes, however, muddle up dates and presents curious narratives which undermines partly the credibility of her account. She presents Hammarskjöld as supportive of Lumumba which was certainly not the case (see John Kent and Ludo de Witte on this relationship); she also argues that Hammarskjöld from the outset wanted to end Katanga’s secession which is also not the case; she furthermore asserts that some of the mercenaries in Katanga were former Organisation Armée Secrète soldiers (a group of French army colonels in Algeria, mostly paras, who fought to keep Algeria French) and therefore close to the French government which is simply nonsense as the OAS was explicitly set up to overthrow the government of Charles de Gaulle (and although certainly attached to French grandeur, de Gaulle’s absolutely outstanding quality was to have understood, admittedly late, how futile Europe’s grip to power in Africa and Asia was: “If you want independence, then take it!”). These are not minor factual errors but important misconceptions of main narratives of the events of the time. A second edition of the book (which will most hopefully come as paperback to make it more widely accessible) should correct these.

 

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Global social hierarchies, war and charity – what the humanitarian award for Prince Harry tells us

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Prince Harry and his brother were awarded the so-called Humanitarian Award by the Atlantic Council. Felicity Arbuthnot rightly deplores the cynism of this award yet it is not enought to simply deplore the complacency of the West that is expressed in such a ceremony. The Atlantic Council itself has never been an organisation seeking fair exchange and relations with the Non-West but was, on the contrary, founded on exactly the principled idea that the West, and particularly American white liberalism, is the beacon of civilization and humanity. Actually, there is nothing else one would expect from an organisation that is led by a former Republican senator, Chuck Hagel, and a former National Security Council Advisor of George Bush Sr., Brent Scowcroft, who also served as military assistant to President Nixon. From an ideological point of view, the Council’s “Strategic Rationale for Promoting Transatlantic Values in the World” says all. If there were any doubts left that the leaders of the Atlantic Council are straight Republicans, it is sufficient to look at Hagel’s voting record in Senate (everything’s there: Iraq War, Patriot Act etc.) — athough fairness is due to Scowcroft who did criticize the Iraq War (!).

Ideology apart, the Council and its board as well as the price winners become interesting if we look at them as a social class and map them in the social field of world politics. If we take only those three men — Hagel, Scowcroft and Prince Harry — we find striking similarities. Of course, the obvious one is that they are white, anglosaxon, practicising Christians and male. But there is more: they are all multi-millionaires, partly by heritage, partly through own companies. They have all received their education in high-class institutions (Eton, West Point, Columbia etc.); they have all served in the army yet in the rather comfortable roles of officers rather than privates. Of course there is an important difference in age which might explain that Prince Harry does not share other similarties with Scowcroft and Hagel yet. These two are furthermore  closely associated with numerous big business companies, served on advisory boards, and  have been working with and in a number of important foreign policy think tanks, the Council on Foreign Relations among others. Brent Scowcroft is CEO of the lobby group (advisory company in official language) of his name which offers services by their “principals and network of consultants reach into governments and businesses worldwide, enabling us to represent clients in virtually every market, drawing upon local as well as global resources.”  All three together probably have a private fortune equivalent to some of the poorest states’ governmental budget and certainly an address book with which they could overthrow the world tomorrow.

In every single aspect, these three men represent the dominating class in world politics. They have the resources, the finances and the political and social power to shape political decisions and, much more importantly, to steer the discourse on right and wrong, to barr alternatives in politics and society and  to make sure that their personal position is neatly reproduced for future generations of their own kind. The award for Prince Harry signifies exactly this: this kind of fortune, this kind of social class and this kind of politics have to be reproduced. World peace is associated with the reproduction of this class. These men have understood very well that threats to their comfort do not only stem from other social classes within their country but also from other parts of the world, whether renegade states or the world social forum.

Obviously their goal is to keep possible and real, contentions of their fortune at arm’s length through a well-dosed mixtures of charity and violence. Humanitarian interventions represent exactly the ideal tool for this double-faced policy. They are, by definition, never aggressive but only beneficial for their objects. They are, by definition, desinterested and altruistic. They are aimed at changing an obvious status quo — commonly ousting a government — and hence, not conservative…even though they are exactly that as they preserve the dominance of white, male, Christian and liberal politics, yet in a way that makes it seem obvious, the right thing to do and even as a sacrifice. Bourdieu’s “symbolic violence” par excellence. The humanitarian discourse is the perfect glove for the fist of global riot control. Given the power people like the English royalty, the Scowcrofts or Hagels represent, their Atlantic Council and Humanitarian Award is, indeed, humanitarian as this kind of power has already shown its real, not only symbolic violence…it is therefore that this humanitarian award is entirely compatible with Prince Harry’s military service in Afghanistan, or with any other warmongers’ award – as long as real violence of the award winners served the same purpose as the Antlantic Council’s symbolic violence: preserving a world order where anglo-saxon world, with their white, Christian male leaders, stay on top. In this respect, the humanitarian awards are even the Mr. Hide face of the Jekyll of the war in Iraq or Afghanistan.

Theirs is just their own definition of humanitarian…a particular one.

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Bosnia revisited: a very, very quick relational analysis of the Bosnian war

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In 2002, Rogers Brubaker published a fascinating paper “Ethnicity without groups” discussing different ways how the emergence of ethnic groups can be understood. The paper, and the later book of the same title, are extremely illuminating as they constitutes a clear departure from the reified identitary view of ethnic groups (that view that only speaks in the collective singular) through using a strictly relational analytical framework. Later on, Andreas Wimmer has developed this as “configurational analysis”, explaining the dynamics of ethnopolitics and ethnic conflict. In the 2002 paper, Brubaker refers mainly to Bourdieu’s theorizing about the genesis of social groups, exploring how the mutual perception and the mutual tit-for-tat between social groups may lead to ethnicization of a group or not, and to what kind of ethnopolitics.
Inspired by this paper, I tried, some time ago, to apply such a relational framework to the Bosnian case. While puzzling the different relationships together, I started drawing charts where different actors were positioning themselves and against whom in the space of the Bosnian conflict.




The result is the graph above which shows a quite complicated, almost fractal assembly of dichotomous conflicts in which there is always a primary competition between two or three actors in a smaller political field (often the national field, but in the case of the EC also the European field) and which is influenced and related to the competitive struggles in the larger field of the internationalized Bosnian conflict.
Pushing this relational framework further into the time after the war, this graph comes out:

What is striking in the comparison of the two is the orderly impression the last graph makes. The United Nations (in form of the UN mission to Bosnia, SFOR and the Office of the High Representative) seem to have bundled the struggles and relations between all actors like a prisma bundles light rayons. If the real mission of the UN, hence, consisted in absorbing competitive struggles on the global area and to serve as catalyst for conflicts on the local, national or regional level?

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