I’ve been watching the current debate over nationalism with some interest. Donald Trump identified himself as a nationalist in the run-up to the mid-term elections. He contrasted this with his foes, for whom he used the problematic term “globalist.” Many saw this as a concerning move, especially paired with Trump’s alarmist rhetoric over a caravan of Central American migrants. It also prompted a response from France’s President Macron, criticizing nationalism as a “betrayal of patriotism.” This got me thinking of my graduate studies, which involved a good amount of reading on nationalism (intended to help conceptualize religious contention). And it made me go back to one of my favorite books of all time, Benedict Anderson’s Imagined Communities.
Imagined Communities is one of those books that is referenced more often than read. I can’t count the number of times I’ve seen an article mention Anderson’s concept of imagined communities in passing without really engaging with it or even seeming to really understand. Anderson argued the nation is a modern concept, an “imagined political community..imagined as both inherently limited and sovereign.” He argued it emerged from cultural and social developments that undermined the hold of the “religious community” and “dynastic realm” over individuals’ identities. So (a quick aside) no, it is not just an “imagined community,” it is a particular type of community with a particular conception of its place in time and space.
Details continue to trickle out about the horrific assassination of Saudi dissident and writer Jamal Khashoggi. This has captured the attention of foreign policy experts, who have questioned the alliance’s importance and suggested ways to punish Saudi Arabia. Concern about this incidents has spread beyond experts, however. My students and I have frequently debated what will happen to the US-Saudi alliance. And I recently appeared on WCAX in Burlington to discuss what comes next. To both audiences–and in contrast to some commentators–I gave the unsatisfying answer of “not much.” Time after time on the issues I follow dramatic transformations seem about to occur, only to fade as the world moves on. As a result, I’m increasingly convinced that inertia drives international relations.
America is reeling from the horrific attack on a synagogue in Pennsylvania, in which an anti-Semitic man killed 11 people. And we were already reeling from a series of attempted mail bomb attacks by a right-wing man targeting important liberal figures. Meanwhile, another right-wing attack this week in Kentucky was nearly overlooked. Those on the right tend to view these as horrible but isolated events. Those on the left point, rightly, to the vicious rhetoric coming from Donald Trump and some of his Republican allies, as well as the country’s lax gun laws. But I wonder if we should go further: is America facing a right-wing terrorist campaign?
What would this mean? Here is a passage from Bruce Hoffman’s influential Inside Terrorism on the definition of terrorism: “We may therefore now attempt to define terrorism as the deliberate creation and exploitation of fear through violence or the threat of violence in the pursuit of political change.” Likewise, Audrey Cronin, in her important book How Terrorism Ends, defined terrorist campaigns as involving “three strategic actors—the group, the government and the audience—arrayed in a kind of terrorist ‘triad.’”
I feel like I should say something about the disappearance—and likely assassination—of Saudi dissident Jamal Khashoggi. This tragedy was enabled by America’s permissive stance towards Saudi Crown Prince Mohammed bin Salman and US support for other horrific Saudi policies (like its bombing of Yemen). I’ve expressed concern on Twitter and in personal conversations, and have been writing about Yemen for years.
But to be honest, I don’t think I have anything new to say at this point. Most Duck readers will already know, and be upset, about this situation. Instead, I want to raise another concerning human rights abuse by one of our Persian Gulf allies: the detention of UK graduate student Matthew Hedges by the United Arab Emirates (UAE).
A few months ago, reports spread of a UK man detained in the UAE on espionage charges; he was rumored to be an academic doing research in the country. These reports were later confirmed as the UAE announced it had charged Hedges with espionage for trying to obtain classified information and gain access to confidential archives. Hedges is a PhD student at the University of Durham, and was studying the UAE’s post-Arab Spring foreign policy. He has been held in rough conditions and there are concerns about his physical and mental health. Continue reading
Over the weekend, fellow guest contributor Luke Perez had an interesting post on whether we need to include the grand paradigms of international relations (realism, liberalism, and constructivism) in foreign policy classes. He makes some good points on how to customize courses for foreign policy students; be sure to read it if you haven’t. I’d like to go further and ask whether we need to teach these paradigms at all.
I’m coming at this from a different perspective than Perez. I teach at an undergraduate focused institution. So I’m preparing students for a broad array of potential political science careers. But the issue with the paradigms’ importance transcends any single realm of higher education.
For many, Saudi Arabia finally went too far. Saudi journalist Jamal Khashoggi went missing after entering the Saudi consulate in Istanbul; reports suggest he may be dead. Pundits who gave Mohammed bin Salman—Saudi Arabia’s Crown Prince, also known as MbS—a chance to prove his reformist credentials have become critical. In the midst of all this, a commissioner of the US Commission on International Religious Freedom—(USCIRF) a government-affiliated human rights watchdog—announced…that Saudi Arabia is making great progress on protecting religious freedom? At first glance, this is confusing, but it may be an indication of the powerful role of strategic framing and policy gatekeepers in eroding international norms.
In “Bono made Jesse Helms cry,” international relations scholar (and permanent Duck of Minerva contributor) Joshua Busby discussed the dynamics through which activists can influence states’ foreign policy; his article also inspired the title for this post. Activists can intensify the appeal of their moral arguments by strategically framing their campaigns to match the cultural value of targets. And when they specifically target “policy gatekeepers,” who provide direct access to the relevant policymaking tools, their appeals can change states’ behavior.
Most assume this dynamic is a positive one, a way for activists to spread altruistic ideas and get states to adopt them. But what if it could be used by states themselves to undermine human rights norms?
Vice President Pence recently pressured the US agency for international development (USAID) to appoint a special liaison to Iraqi Christians. This may not capture the same headlines as the Kavanaugh Supreme Court nomination fight or the new NAFTA, but it could have significant—and unexpected—implications for Middle East stability. Pence’s move was part of a year-long fight over US aid policy towards Iraq’s religious minorities, with several conservatives voices claiming USAID and the United Nations were failing to help groups persecuted by the Islamic State of Iraq and the Levant (ISIL). In response, Pence has pressured USAID to change its approach. While helping persecuted people is a good thing, I’m worried these policies may actually cause more harm then they prevent.
Last October, Vice President Pence said the United States would redirect aid from the United Nations and directly help Iraqi Christians. He followed this up with an announcement that the United States is dedicating aid to charities trying to help Iraqi Christians. The recent appointment of a liaison to work “directly” with Iraqi churches on reconstruction efforts is the latest development in this process.