Suchergebnisse

An American envoy and a Bahraini academic posed for the camera at a Washington hotel in October 2020, grinning ear to ear. They held a copy of an agreement between the U.S. State Department and the King Hamad Global Center for Peaceful Coexistence to combat antisemitism in Bahrain. Ellie Cohanim, then the U.S. assistant special envoy to monitor and combat antisemitism, called it "a model for a society that actively espouses religious freedom, tolerance and diversity of peoples."Thousands of miles away, in Bahrain itself, Sheikh Zuhair Jasim Abbas was sitting in a solitary confinement cell. His family had not heard from him since July. They would not again for several more months. According to a UN panel, the Shi'a Muslim cleric was allegedly beaten, starved, sleep-deprived, chained, attacked with water hoses, forbidden from using the bathroom, threatened with execution, and prevented from practicing his religious rituals.The Abraham Accords, the diplomatic agreements between Israel, Bahrain, and the United Arab Emirates, have been hailed as a victory for religious tolerance. The image of Muslims and Jews dancing together has convinced American policymakers from both parties that peace is breaking out across the Middle East. The Biden administration is reportedly offering the Saudi government a huge bribe — perhaps even a commitment to go to war on the kingdom's behalf — to get Saudi Arabia into the Abraham Accords as well.New York Times columnist Thomas Friedman seems to sum up the Biden administration's logic: that a Saudi-Israeli agreement would "open the way for peace between Israel and the whole Muslim world" and "dramatically reduce the Muslim-Jewish antipathy born over a century ago with the start of the Jewish-Palestinian conflict."But the Abraham Accords are attached to a social order that is deeply unequal, divided along ethnic and religious lines. While Israel allows foreign Muslims to visit Jerusalem, it rules over millions of Palestinians against their will. (That conflict is more about nationalism in the here and now than "Muslim-Jewish antipathy.") And while some monarchies in the Persian Gulf are beginning to embrace foreigners of different religions, those same states — especially Bahrain — treat their native Shi'a Muslims as a potential fifth column.For the past few years, some of the Gulf monarchies have been engaged in a project to replace Israel with Iran as the main enemy of the Arab masses. On one hand, these countries have repressed pro-Palestine activism and promoted an image of Palestinians as parasitic ingrates. On the other hand, they have encouraged fears of Iranian power, often conflating Iran with Shi'a Muslims as a whole. Israel has encouraged both prejudices as part of its outreach to Middle Eastern publics. Rather than a victory for religious tolerance, the Abraham Accords are the culmination of an attempt by Israel and its new Gulf allies to rearrange their official enemy lists.In 2018, as Israel was beginning direct talks with Emirati and Bahraini diplomats, Israeli military spokesperson Avichay Adraee turned into a fountain of anti-Shi'a incitement. Quoting medieval Sunni scholars, Adraee claimed on video that Shi'a Muslims are "fundamentally hypocrites and liars who invent falsehoods to ruin Islam." A few months later, he complained that Iran is "transforming citizens into Shi'a" across the Arab world.After the Abraham Accords were signed, Adraee ranted that Sunni Palestinians who prayed alongside Shi'a were leaving the fold of Sunni Islam: "How do these 'believers' justify praying behind those who stab the back of the Sunni world?" The spirit of Muslim-Jewish reconciliation, with its emphasis on interfaith photo ops, clearly does not apply to Sunni-Shi'a relations.It's worth noting that, although Iran is the largest Shi'a-majority state, most Shi'a Muslims live outside of Iran, in India, Pakistan, and the Arab world. And religious Shi'a have been at the forefront of resisting the Iranian theocracy, both inside and outside Iran. However, casting all Shi'a as Iranian agents serves a political purpose. Unrest in areas like eastern Saudi Arabia or Bahrain, where the majority of the population is Shi'a, can be dismissed as foreign terrorism, rather than a case of Arab citizens demanding equal rights. In the words of one Saudi commentator, Arabs who embrace Shi'a identity politics "have sadly become Persian."While trying to terrify Sunnis about the Iranian menace, the Israeli government has also worked to turn Iranians against Palestinians. Last year, when a few Iranian protesters were filmed stomping on a Palestinian symbol, the Israeli foreign ministry loudly promoted that image. The ministry's Persian-language account is filled with sarcastic jokes about the "oppressed Palestinians," along with claims that "they teach hatred and violence" to their children.As the Abraham Accords were finalized, the Gulf states that moved closer to Israel also began to take more of an anti-Palestinian line. Americans celebrated, and rightfully so, when Saudi television or the Emirati school system presented a more sympathetic view of Jews. At the same time, however, Saudi and Emirati media figures got louder about what they considered Palestinian "treachery." In the words of a Saudi soap opera character, the average Palestinian is an ingrate who "doesn't appreciate you standing by him, who curses you day and night — more than the Israelis." Given the heavy censorship that Saudi and Emirati media are subject to, this change in tone must have reflected official policy. Just as political concerns led Gulf states to tone down anti-Jewish prejudice, different political concerns could lead them to tone down other prejudices. At times when Israeli authorities aggressively asserted their sovereignty over Islamic holy sites — especially under the ultra-nationalist Israeli government elected in 2022 — the Gulf has returned to a more pro-Palestine tone. After Saudi Arabia mended ties with Iran earlier this year, Saudi authorities loosened restrictions on Shi'a pilgrims, and prominent Saudi propagandist Hussain al-Ghawi embraced Shi'a as his Muslim brothers. Ironically, American media did not celebrate the Saudi-Iranian pact as the dawn of religious harmony, but instead raised the alarm that Washington was losing its influence in the region.The American cultural understanding of the Middle East is centered on Israel, and anti-Palestinian racism is normalized in U.S. politics. On the other hand, Washington views Sunni-Shi'a sectarianism as a geopolitical game. During the occupation of Iraq and the decades of war that followed, U.S. policymakers treated "Sunni" and "Shi'a" like pieces on a chessboard, debating which side to favor at any given time. Instead of seeing this sectarianism as a terrible policy failure, U.S. politicians blamed Muslims' own attachment to "tribalism" and "conflicts that date back millennia," as former President Barack Obama put it.And so the Abraham Accords help flatter American elites. Israel and its Gulf allies can make a big show of overcoming Muslim-Jewish tensions — which Americans see as the central moral question of the Middle East — with U.S. support. The other prejudices involved in maintaining the system simply don't register on Americans' radar.Other states are starting to appeal to the West through the same strategy. Azerbaijan is fighting a brutal ethnic conflict against Armenia. Meanwhile, the Azerbaijani government has made a big show of hosting foreign Christian and Jewish delegations. Those guests often go on to praise Azerbaijan as an oasis of Muslim tolerance — rather than a secular nationalist dictatorship whose ethnic hatred of Armenians outweighs any religious concern.It's noble to want American diplomats to resolve conflicts and promote harmony between religions. But the Abraham Accords are intentionally misleading in that regard. Under the guise of peacemaking, the alliance helps authoritarian governments maintain divisions, albeit among communities that U.S. elites don't care about. The real path to peace comes through justice and mutual respect, not simply rearranging enemy lists.

Even at schools with solid speech policies, many students show little tolerance for opposing political beliefs.

Mustafa Akyol and Neal McCluskey


America's culture wars are sometimes perceived as conflict between "conservatives," who defend the values of white Christians, and "progressives," who defend the rights of minorities. But there is something new these days complicating this always too‐​simple dichotomy: Some minorities are also quite conservative in their moral standards, and they are raising their voices against impositions from the progressive side.
This is evident in ongoing protests by Muslim and Christian families, among others, from Maryland to Los Angeles, against public schools pushing lessons about gender and sexuality that contradict religious values. "Protect our children" these families have called together, adding, "Protect religious freedom."
On June 24, in National Review, we highlighted this new development in a co‐​authored article: "Defuse the Culture War with Liberated Education."
First, we argued that the newly emerging Muslim‐​Christian alliance for traditional values offers interesting lessons:
There are lessons for both political camps. America's assertive progressives should realize that theirs is a counterproductive campaign. By advancing their ideals through assertion and coercion, instead of persuasion, they are alienating many people, including some minorities they claim to defend. Among Muslims, they are also giving ammunition to hardliners, who preach that Western freedom is a lie, that it only means freedom from religion and tradition, and thus Muslims should reject it everywhere.

On the other hand, America's conservatives should reconsider their distance from minorities, including a rigid stance against immigration, symbolized by Donald Trump's famous "Build the Wall" campaign. Those on the political right should realize that they may well share values with some of the people that they want to push behind that wall.

Then, we also proposed a solution to these increasingly intense culture wars in American education:
We believe that the best strategy is to keep government out of decisions about values and culture whenever possible, including — perhaps especially — in education, which is about nothing less than shaping human minds. This requires allowing more choice, so families can decide for themselves what their kids will learn. Instead of diverse people being forced to fight, they can freely pursue what they think is right.

The solution, in other words, was in going back to the classical liberal foundations of America:
Government should not discriminate against LGBTQ individuals, nor should it discriminate against people with traditional values. The only way to treat all equally, while advancing genuine tolerance, is the good old American value of limited government.

Read the whole article here in National Review. Read more about School Choice here. And see our catalogue of culture war in public schools – the Public Schooling Battle Map – here.

Prospects for democratic gains in West Africa have taken two major hits so far in 2024. First, on January 28, the military-ruled Sahelian countries Mali, Burkina Faso, and Niger announced their withdrawal from the Economic Community of West African States (ECOWAS), a regional economic and diplomatic bloc. Second, on February 3, Senegal's term-limited President Macky Sall unilaterally postponed the country's presidential elections, scheduled for February 25; a pliant legislature voted two days later to place the new election date on December 15.The U.S., which has looked to ECOWAS as the key front-line diplomatic actor in responding to West Africa's crises, has cause for concern as well as reasons for reflection — especially about how its aversion to seriously criticizing civilian incumbents has helped lead to this juncture.The crises in Senegal and within ECOWAS are interrelated in several ways. ECOWAS has been vocal but severely inconsistent in attempting to uphold democratic norms in the region. ECOWAS intervened militarily to oust longtime Gambian President Yahaya Jammeh after he conceded his country's 2016 elections but then tried to reverse that decision; the intervention represented the high-water mark of ECOWAS's enforcement power in recent years. Before and after, however, ECOWAS reacted tepidly to relatively blatant power grabs and executive overreach by West African leaders, setting the stage for coups and other forms of upheaval.Civilian presidents' overreach included several instances in which legal systems targeted prominent opposition figures at moments that were highly politically convenient for incumbents; for example, in Niger under President Mahamadou Issoufou and in Senegal under Sall. ECOWAS had little criticism to make of those maneuvers, or of dubious third term bids by leaders in Guinea and Cote d'Ivoire, or of a deeply flawed legislative election in Mali, all of which took place in 2020.Post-election discontent contributed directly to coups in Mali (2020) and Guinea (2021), suggesting that ECOWAS's (and Western powers') reluctance to criticize civilian incumbents can actually feed, rather than tamp down, political instability. ECOWAS's tolerance of civilian overreach also weakened its credibility when negotiating with coup-makers in Mali, Guinea, Burkina Faso, and Niger, and that same tolerance has also likely been one factor emboldening Sall in his recent decision to postpone Senegal's elections. ECOWAS has also lost face through its unsuccessful sanctions regime against Mali in 2022, which failed to bring that country's junta to heel, and through some members' threats to invade Niger after the 2023 coup (and subsequent and ongoing detention of president Mohamed Bazoum and his family) there. Those threats were both reckless to make and embarrassing to abandon.The Sahelian juntas' decision to leave ECOWAS has raised numerous questions about the bloc's future, as well as the future of other West African regional organizations, such as the West African Monetary Union (a group of Francophone countries with a common currency); so far, Mali, Niger, and Burkina Faso have not left the latter organization. Nonetheless, the three Sahelian states' departures takes a substantial swath of territory out of ECOWAS's zone, although the economic impact could be felt more in the Sahel than in the rest of West Africa, given that the former relies upon the latter (for ports and migrant workers' remittances, among other things) more than West Africa relies upon the Sahel. Pulling out of ECOWAS also lets the juntas delay transitions to civilian rule even longer, and saps ECOWAS's influence over its remaining member states.The disruptions to Senegal's electoral calendar, meanwhile, threaten to set that country back significantly. Senegal's democracy has been imperfect, to say the least: the country experienced de facto (and, for a time, de jure) single-party rule for its first 40 years, and, following the unprecedented opposition victory by Abdoulaye Wade in 2000, it took a massive popular mobilization to ensure that Wade ultimately conceded the 2012 election when his own time was up.Sall's tenure has been marked, as noted above, by a series of aggressive court cases against whoever the president's key rival happened to be at a given moment, with three prominent figures at various times banned from contesting elections. Nevertheless, Senegal's democracy is no sham, and the country enjoys several rare distinctions in the region, notably the lack of a successful military coup — and until 2024, no presidential election had been postponed there.Sall had already, with apparent reluctance, pledged not to seek a third term, and the 2024 election was expected to be (and perhaps still will be) a coronation of his hand-picked successor, Prime Minister Amadou Ba. Yet the postponement raises fears that Sall may have other maneuvers planned. It also establishes the precedent of putting the president above institutional rules.The United States government issued a fairly firm statement raising concerns about the postponement, the security forces' harsh treatment of opposition politicians, and the government's clampdown on internet access. The statement could have gone further by naming Sall, rather than referring amorphously to "the Government of Senegal." Presumably American officials are also working behind the scenes to pressure Sall to hold the election and not let the date slip any further than December 15. And hopefully officials are threatening actual consequences if that doesn't happen.This moment should also invite reflection, however, on how events reached this point. The full diplomatic record is not available to the public, of course, but if American officials did not earlier make pointed criticisms regarding the legal system's treatment of Sall's opponents, then they missed a key opportunity to prevent the scenario that is unfolding now. From what this outside observer can tell, American officials have typically contented themselves with a superficial stability in various West African countries, and have elevated some countries (Senegal and Niger, in recent years, and even more recently, Cote d'Ivoire) to "darling" status — with a correspondingly gentle approach to leaders there.As the Sahel dives into an even darker political period, with juntas arresting dissidents and independent voices right and left, and as Senegal teeters, American officials should be even quicker to offer constructive criticism to their remaining friends in the region — lest things deteriorate further.

David Boaz


Here we go again. Another "obituary" for libertarianism. While Salon Magazine declares that we all live in a "libertarian dystopia," and a new brand of big‐​government conservatives promise to free the Republican party and American government from their libertarian captivity, Barton Swaim declares in the Wall Street Journal that a new book "works as an obituary" for libertarianism. That's not a characterization that I think the authors—Matt Zwolinski and John Tomasi—would accept of their book, The Individualists: Radicals, Reactionaries, and the Struggle for the Soul of Libertarianism.
Swaim notes that the book surveys many different kinds of self‐​styled libertarians over the past two centuries, and that the authors lay out six "markers" that libertarians share: property rights, individualism, free markets, skepticism of authority, negative liberties, and a belief that people are best left to order themselves spontaneously. Not a bad list, significantly overlapping with the list of seven key libertarian ideas that I laid out in the first chapter of my own book, The Libertarian Mind.
He goes on to argue, following the authors, "In the 21st century, the movement in the U.S. has consisted in an assortment of competing, often disputatious intellectual cadres: anarchists, anarcho‐​capitalists, paleo‐​libertarians (right‐​wing), 'liberaltarians' (left‐​wing) and many others." Somehow he leaves out actual libertarians, such as those who populate the Cato Institute, Reason magazine, the Objectivist world, and much of the Libertarian Party. Indeed, a few lines later he cites the "diversity" of "the priestess of capitalism Ayn Rand, the politician Rand Paul and the billionaire philanthropist Charles Koch"—none of whom would fall into any of the esoteric categories that he suggests make up modern libertarianism and in fact belong to actual libertarianism or its penumbras.
The whole review is ahistorical. Swaim never mentions classical liberalism, the revolutionary movement that challenged monarchs, autocrats, mercantilism, caste society, and established churches beginning in the 18th century. Liberalism soon swept the United States and Western Europe and ushered in what economic historian Deirdre McCloskey calls the "Great Enrichment," the unprecedented rise in living standards that has made us moderns some 3,000 percent richer than our ancestors of 1800. The ideas of the classical liberals, including John Locke, Adam Smith, and the American Founders, are those that animate modern libertarianism: equal rights, constitutional government, free markets, tolerance, the rule of law. Zwolinski and Tomasi say that "what sets libertarians apart is the absolutism and systematicity" with which we advocate those ideas. Well, yes, after 200 years of historical observation and philosophical and economic debate, many of us do believe that a firmer adherence to liberal/​libertarian ideas would serve society well. We observe that the closer a society comes to consistent tolerance, free markets, and the rule of law, the more it will achieve widespread peace, prosperity, and freedom.
Swaim insists that libertarians do not engage "with ultimate questions—questions about the good life, morality, religious meaning, human purpose and so on." He's wrong about that. Adam Smith wrote The Theory of Moral Sentiments. F. A. Hayek stressed the importance of morals and tradition. Ayn Rand set out a fairly strict code of personal ethics. Thomas Szasz's work challenged the reductionists and behaviorists with a commitment to the old ideas of good and bad, right and wrong, and responsibility for one's choices. Charles Murray emphasizes the value and indeed the necessity of community and responsibility. Libertarian philosophers of virtue ethics find the case for limited government to be based on the search for the good life. Swaim would be on more solid ground to say that libertarianism does not presume to tell individuals what to believe and how to live. Separation of church and state and all that. As I wrote in a letter to the Journal (not yet published), Swaim refers to the "studiously amoral philosophy of libertarianism." A popular summary of libertarianism, "don't hit other people, don't take their stuff, and keep your promises," is just the basic morality that allows human beings to live together in peace.
As for his claim that libertarianism is dead, that this book is an obituary, I refer Swaim again to all the people who complain that we're living in some sort of libertarian world. Libertarians often feel depressed; they believe the world is on "the road to serfdom." But in fact the world is far freer in this century than ever before in history. Free markets and free trade, an end to slavery and caste societies, representative government, and the rule of law now govern the Western world and much of the rest. Most of the Cato Institute's website comprises complaints about the malfeasance of the U.S. government. But in the bigger picture, libertarians have had much success. In the roughly 50 years since I started thinking about politics, one could point to such successes as:
the end of conscription in the United States
social, economic, and political equality for women
dramatically lower marginal tax rates
freer trade
deregulation of major industries such as airlines, trucking, communication, and finance
the almost total demise of communism
and the consequent discrediting of socialism and central planning
the reorientation of antitrust policy to a consumer welfare standard
expanded First Amendment protections
expanded Second Amendment protections
the progress of gay rights and gay marriage
growing opportunities for school choice
a slow erosion of the war on drugs
I could go on. None of these are total victories. No ideology achieves all of its sweeping vision, at least not without a military conquest of the government and the ability to rule by decree—and those experiments are nothing to emulate. In various parts of the world bad ideas are back—socialism, protectionism, ethnic nationalism, anti‐​Semitism, even industrial policy. The libertarian challenge is to join with other liberals—Reaganite conservatives, free‐​speech liberals, people who are "fiscally conservative and socially liberal"—to push back against these bad resurgent ideas. But this record of accomplishment is no obituary.

Out of several countries in the coup-stricken African Sahel slated to hold elections this year, Senegal looked like the only one that might escape the threat of voter suppression, rigging, or other corrupt practices.But this is no more the case as a sudden turn of events last week plunged the West African nation into an unprecedented constitutional crisis, which pundits argue could lead anywhere at this point, from an uneasy elite pact to a total state collapse. On February 3, the eve of the official presidential campaign, Senegal's President Macky Sall announced a postponement of the election, citing dispute over the candidate list. His decision to postpone came weeks after a controversy erupted over the exclusion of opposition candidates from the ballot. The opposition Senegalese Democratic Party (PDS), whose candidate Karim Wade was among those excluded by the Constitutional Council from running in the election for possessing a dual French-Senegalese citizenship, had earlier filed a formal request to postpone the vote. Also excluded is the opposition PASTEF's popular leader Ousmane Sonko, who opposed Sall in 2019 and has been behind bars since last year for immoral behavior and plotting an insurrection. His candidacy in the 2024 election was rejected last month by the Constitutional Council in a move critics say was targeted at eliminating the most potent obstacle to Sall's preferred candidate, Prime Minister Amadou Ba, running and winning the forthcoming elections. Bassirou Diomaye Faye, Sonko's substitute candidate, is also in jail on charges of contempt of court, defamation, and acts likely to compromise public peace.OutrageNever before has Senegal postponed a presidential election. Ordinary Senegalese are shocked by the strange turn of events in part due to the sense of security created by Sall's decision in July last year not to run for a third term."I feel sad for Senegal, a beautiful and peaceful country always considered as an example of democracy and for the Senegalese people who fought in 2011 in the name of democracy so that the current President Macky Sall could be elected," Awa Diouf, a Senegalese activist, told RS. Sall has repeated his stance not to run for a third term, but the opposition doesn't believe him, accusing Sall of premeditated plans to cling to power or to force his preferred candidate on the people. After the decision, protests resurfaced in the country's capital Dakar reminiscent of scenes of deadly clashes with police that were once a fixture of life from 2021 to 2023. One leading opposition politician was arrested in the renewed disturbance on Feb. 4, as police fired tear gas to disperse angry protesters amidst a growing crackdown which has seen a private television station, Walf TV, suspended for 'inciting violence' and internet cut. The crisis continued into last week at the country's parliament where a bill seeking to fix a new date for the elections and extend Sall's tenure led to a row with some opposition MPs forcibly removed by police clad in riot gear. At the end of proceedings, the parliament, which is dominated by the ruling coalition, Benno Bokk Yakaar (which includes President Sall's Alliance for the Republic party) voted for a 10-month extension of the election until December 15. Sall's term was originally meant to lapse in early April. In response, activists are once again mobilizing for new protests and many fear for more violent crackdowns.A diplomatic solutionThese developments, which occurred on the heels of U.S. Secretary of State Antony Blinken's tour of the region last month, have attracted widespread condemnation. The West African bloc, ECOWAS, whose credibility has taken a beating over its handling of a string of coups in the region, failed to condemn the postponement.In sharp contrast, a statement by the U.S. State Department was more decisive in describing the poll's postponement as a move that runs "contrary to Senegal's strong democratic tradition," while also calling the National Assembly's vote illegitimate, "given the conditions under which it took place." The U.S. also condemned the attacks on press freedom and the severing of internet communications in the country. "The U.S. is a strong all round partner with Senegal and is the leading provider of development assistance valued at $238 million per year," Dr. Joseph Siegle of the Africa Center for Strategic Studies noted to RS. Besides the significant economic ties and trade, it is in the area of regional security that Senegal is most important for the United States. As one of the most stable democracies in Africa and a model for religious and ethnic tolerance, Senegal has been a longtime partner of the U.S. in promoting peace and security in Africa. "[Senegal's] importance has become even more outsized in the wake of recent coups and military regimes in Burkina Faso, Mali, Niger and Guinea," Afolabi Adekaiyaoja, a research analyst with the Centre for Democracy and Development (CDD-West Africa) explained. Although an outlier in the region's anti-democratic trends, this does not mean Senegal's democracy has been free of turmoil. For instance, out of four Presidents that have governed Senegal since it gained independence from France in 1960, only two have taken office in peaceful transfers of power — the first of which occurred in 2000. In 2012, Sall was only elected following a period of widespread protests against his predecessor Abdoulaye Wade's attempt to undemocratically cling to power. After 12 years at the helm of the country, critics now accuse Sall of the same crimes as Wade's, which include eroding the country's democratic credentials through a pattern of jailing political opponents under spurious charges and bending Senegal's justice system to his will. What is most significant, however, is that even in the midst of chaos "the struggle of the Senegalese people always takes place within the framework of institutions as much as peaceful and unarmed resistance," activist Louise M. Faye told RS. The hope is that today's disagreements won't be litigated in a coup like Senegal's Sahelian neighbors.By and large, experts believe what is likely is an uneasy pact within the elite, which has been brought about as a result of rising opposition to conventional politics. "The US [needs to start] talking directly to all of the relevant Senegalese actors as well as ECOWAS to navigate a stable, constitutionally-based, democratic outcome," Siegle explained. The Biden administration's playbook for the continent, U.S. Strategy Toward Sub-Saharan Africa, mandates Washington to "stem the recent tide of authoritarianism and military takeovers by working with allies and partners in the region to respond to democratic backsliding and human rights abuses."While doing this, however, Washington needs to be mindful that recent anti-French sentiment has played into Russia's plans to expand its influence in the region. "While that does not necessarily mean direct anti-American perceptions, it will also need to ensure it can retain backchannels to the different factions if it wants to diplomatically intervene. Washington's important role will be to maintain pressure on Dakar to ensure a fair and transparent review process, or national dialogue as President Sall has put it, ahead of the elections," Adekaiyaoja added.

In the Art of War, Chinese military strategist Sun Tzu said, "if you know neither the enemy nor yourself, you will succumb in every battle." This nugget of wisdom is as perceptive today as it was over 2,000 years ago. And it does not bode well for America.We clearly don't know our adversaries. We've been caught flat-footed, repeatedly, in recent years, from Russia's invasion of Ukraine, the almost instantaneous collapse of the Afghanistan government that we'd spent two decades supporting, to the recent Hamas attacks destabilizing the Middle East.The biggest question mark of all is if and when China might transition from nibbling on the margins of Asia to taking a big bite in the form of Taiwan. Perhaps even more worrisome, and far less excusable, is the fact that we don't know ourselves. In a world growing less stable by the day, the disconnect between our policymakers in Washington and the American public is frightening. While prominent national security experts of both parties seem to be coalescing around maximalist approaches toward the conflicts in Ukraine and Gaza, and lobbying for a more confrontational stance toward China, the American public appears largely tuned out, instead focused on challenges closer to home, like paying bills, raising children, and navigating polarizing domestic politics. The disconnect between rhetoric and reality is breathtaking. On one hand Washington issues commitments to helping reclaim all Ukrainian territory, the "total destruction" of Hamas, and a robust defense of Taiwan. On the other hand the American public is either disengaged from (or divided on) these issues, our weapons stockpiles are shrinking, military recruitment numbers plunging, the deficit is ballooning, and the economy is uncertain.Meanwhile, the country continues to fracture along red and blue lines. Could we still unite in a time of war? It depends. If Russian paratroopers descended on Colorado like the 1984 cult classic Red Dawn, yes, I'm confident we'd come together and repel the existential threat of a foreign invasion. But am I convinced, in this toxic political climate, that farm boys from Kansas, warehouse workers from the Rust Belt, and college students from the Pac-12 would race to recruiting offices to help Taiwan repel a Chinese invasion? Or to deploy to the Middle East to dive into what looks like an intractable conflict with complicated roots dating back at least 75-years? Not really.It is also worth asking if America has the stomach for casualty numbers that would almost certainly dwarf the 7,057 U.S. servicemembers killed in action post-9/11 in a Great Power war. Russia continues to fight in Ukraine despite estimates of over 100,000 killed in just the past few years. We can't assume China wouldn't have a similar tolerance for heavy losses too.Despite these concerns, national security officials and foreign policy luminaries persist in advancing strategic postures that may require U.S. troops to deploy in greater numbers to three theaters (even if these deployments are under the guise of "deterrence") .
(While the principle of deterrence is sound in theory, the danger lies in assuming that appearing to be a superior force on paper will obviate the need to ever actually fight, overlooking the fact that credibility requires a willingness and capacity to do just that. Which brings us back to Sun Tzu. Can we answer the willingness and capacity question about ourselves with any degree of confidence? Have we ever taken it seriously?)Right now it seems like our strategy — to the extent we have one — is being developed in a vacuum, with little concern for minor details like who will fight, and with what degree of national commitment. This reflects, in part, a persistent tendency, to which we keep returning since the days of Robert McNamara's "Whiz Kids" of the Vietnam era, to view conflict as a technocratic exercise where victory and defeat are largely dependent on the amount, and quality, of sophisticated high-dollar weaponry. But as our experiences in Vietnam and Afghanistan should have taught us, collective will and resolve also matter. A lot. We must not overestimate (or fail to even consider) ours. Wars are still fought by people. And, to date, there has been no effort to secure the buy-in of the American public.We need to really ask: How many young Americans would volunteer to strap on a ruck, grab an M4, and go fight one of these distant wars if an adversary calls what they may see as a bluff? We must first accept that these would not be conflicts that could be handled by cobbling together the same people from a volunteer force and deploying them countless times over decades like we did during the "Global War on Terror." In fact, it is almost impossible to envision a scenario where our deterrent is credible, or where we could prevail in a world war, absent a draft.While a draft invokes images of Vietnam it may be time to revisit its upsides in the context of today's disconnect between citizen and military and citizen and government.At the most basic level, a draft would solve the personnel shortages we are struggling with. I'm aware that military leaders fear that a draft would hurt the professionalism of today's force. However, the lowering of recruiting requirements, as well offering big signing bonuses to impressionable high school students, is already diminishing standards. It would also serve as a powerful unifying force, bringing together young people of different races, belief systems, and geographic backgrounds in shared national service. This would help unify a generation that has experienced little but corrosive fragmentation for years. And since Americans would have skin in the game, a draft would also force politicians to abandon vapid, cliché-ridden rhetoric, and be forced to either convince Americans we need to be on wartime footing, or tone down their bellicose talk and develop creative and less militaristic strategies, starting with our approach to Ukraine, China, and now the Middle East.Finally, it would signal to the world that we are serious about a strong national defense. The perception would no longer be that we are a country in decline, anesthetized by popular culture and unwilling to sacrifice. Unfortunately, there seems to be no appetite for such a call to service on the part of the same leaders and pundits lobbying for a muscular, militarized foreign policy. It is remarkable to witness swaggering commitments to the potential use of force against Great Power adversaries on Capitol Hill but absolutely no willingness to discuss the national sacrifice that it would require. And so, if we conclude a draft won't happen, we'd be better off addressing the massive disconnect between Washington rhetoric and the extent of Americans' willingness to fight now, as opposed to after our leaders talk us into another, and possibly far more calamitous, war.

Navigating challenging and complex civic spaces is nothing new for local organizations working to advance the rights and inclusion of LGBTI communities. Join NDI Senior Program Officer for Citizen Participation for a conversation with three partners from across the globe working to sustain their advocacy for equality and inclusion, while tackling some of the unprecedented challenges posed by the COVID-19 pandemic.
Find us on: SoundCloud | Apple Podcasts | Spotify | RSS | Google Play
Whitney Pfeifer: Navigating challenging and complex civic spaces is nothing new for local organizations working to advance the rights and inclusion of lesbian, gay, bisexual, transgender, and intersex communities. Regardless of the levels of tolerance and legal protection in a country, these groups know how to quickly adapt and utilize innovative approaches to maintaining their work and advocating for change.
Although the COVID-19 pandemic has forced organizations to cancel Pride events, training, and in-person advocacy efforts, LGBTI organizations have been quick to respond and adjust, playing an integral role in meeting the basic needs of LGBTI individuals while utilizing online creativity to stay connected and sustain LGBTI community building.
Today, we are joined by three partners from across the globe, each working to sustain their advocacy for equality and inclusion, while tackling some of the unprecedented challenges posed by the pandemic.
We'll be speaking to each of these local partners to discover how they have successfully built digital communities that achieved real-life results. Welcome to DemWorks.
In Panama, Fundación Iguales is working to shift social attitudes towards greater respect and acceptance of LGBTI communities. Part of this process includes collecting stories of how LGBTI communities are being impacted by COVID-19 and its response, demonstrating that as humans, we are all impacted by the pandemic, regardless of how we identify. We spoke with Ivan to learn more. Ivan, thank you for joining us.
Ivan: Thank you.
WP: Could you tell us a little bit more about the LGBTI community in Panama and the types of challenges LGBTI individuals face in building and maintaining a community?
I: We are a country between Costa Rica, who just last month legalized civil marriage for same sex couples, and Colombia, a country with equal marriage since April 2016. We're a part of that less of the 30% of Latin Americans who live in a territory where marriage equality is prohibited. Moreover, are known for public policies that takes into consideration LGBTI persons.
The challenges, there are many. As a gay person, for example, I'm not protected by any non-discrimination law, or the gender identity of the trans community is not part of what is respected by the government. There is unfortunately still a lot of stigma and discrimination for being queer.
We're a small country where there's a strong control from conservatives and religious groups, but what are the good news, I guess? The civil society is finally organized, and organizations like Fundación Iguales are doing a marvelous work promoting the respect of our human rights, creating community, helping the LGBTIQ community to be more visible, and therefore more respected by the general public.
We start a legal process to have marriage equality in Panama since 2016. We are very optimistic we will conquer in the courts and in the public opinion, by strategic innovative and emphatic messages of equality.
WP: You alluded briefly to how Fundación is contributing to building and strengthening the community in Panama. Could you discuss the facts a little bit more about how Fundación is contributing to and strengthening during these uncertain times?
I: First of all, with positive messages and with a clear presence in national conversations about the measures during the pandemic, highlighting the reality of LGBTI persons. We have had a very tough situation with restriction based on sex to restrain mobility of people here in Panama, and that had impacted dramatically the trans community and the nonbinary community of Panama, in some cases affecting their access to food and medicines. Yes, to be able to even go to the supermarket and buy bread and milk.
We decided to join forces with other organizations, specifically with an organization called Hombres Trans Panamá. It's an organization conformed by trans men to create a solidarity network. The network was created for two main activities. The first one, it is to assist directly trans and non binary people who register for humanitarian assistance. We already covered 120 people who were in need of food and medicines.
The second part of that program is an online survey to register discrimination cases for the trans community during the quarantine time. We have already had the report of 26 cases, mostly of trans person who were restricted to enter supermarkets to buy food because their gender identity or expression did not match what the police "expect" from them that day. That report was sent to the government, to regional organizations that monitor human rights, and we hope that impact possibly their lives.
For other programs that Fundación Iguales is promoting during this times of pandemic, one that is very important is a series of podcasts called Panademia LGBTIQ+, a program of Fundación Iguales with [foreign language 00:06:20], which is an independent group of journalists to highlight stories of LGBTI persons during these times, telling their stories, especially the trans community.
WP: That sounds like a lot of excellent work and strengthening the collaboration between groups has been really effective, I think, in this COVID pandemic situation.
I: Indeed.
WP: You alluded briefly to these podcasts. Are there other forms of technology that Fundación is using to continue the work that you're doing?
I: Yes, and that's very interesting because we have to reinvent our work, basically. Just before COVID, we finished a super nice, unprecedented program going through the different provinces of Panama that we call the human rights tour, with the idea to be more democratic on the contents of human rights, specifically talking about Inter-American Court of Human Rights decision on equal marriage and gender identity, the Advisory Opinion 24. It was such a success and we planned to right away continue around the whole country. With this situation we have, being confined at home with mobility restrictions, we have to change all that, but we were lucky to have a strong presence in social media with a robust content that we were able to share and build from it. Also, our capacity of doing initiatives jointly with other NGOs like I mentioned before and you highlight, were also key to show the work that we were doing on respecting human rights.
That coordination and collaborations, like the podcast example, the solidarity network, the level of infographic videos and social media interactions of Fundación Iguales are very solid. Since we dedicate an important part of our work to be present in national and international platforms for political participation, that allowed us to be more visible and not to be forget during these complicated times,
WP: It sounds that you've been able to pivot pretty smoothly and quickly, despite I'm sure what have appeared to be challenges that we're all facing during the pandemic.
Would you be willing to talk about kind of the role and benefits of partnering with international organizations such as NDI in your work?
I: When I started Fundación Iguales, I was very privileged to know that working with international organizations like NDI was essential. I lived almost eight years in Washington, D.C., And before that I studied in New York City, and I worked for almost eight years in multilateral organizations. That experience gave me a different look to understand how, and how specifically a country like Panama, a country with so many challenges, with the lack of the government support and local support, I would say, organizations and enterprises and so on ... so for me, it was very important to know that a key part of my work was to knock some doors abroad because it's essential to boost the work that we do here. Definitely, without the help, assistance, donations and more important, the moral support of embassies and organizations like NDI, our work would have been way more difficult than what actually is.
WP: As NDI, we like to partner and collaborate with our partners and recognize you as the experts and provide the technical assistance and guidance as needed. So it's good to hear that this has been beneficial for Fundación. My last question is about what's next for Fundación?
I: We're very focused that we want a social change for our country in a social change for good. We want a Panama where all persons will be respected and where they can all be happy. We want Panama to join the club of countries where same sex couples can have the support and protection of the government, and more importantly, where society in general welcomes their families. We're trans persons can fully live and decide about their dreams and lives. And we're going to conquer that by strategic campaigns, with messages, with empathy.
WP: Thank you, Ivan, for taking the time to speak with us. We look forward to seeing what Fundación is able to do in creating a safer and more equal space for LGBTI communities in Panama.
I: Thank you, it's been a pleasure.
WP: For more than 35 years, NDI has been honored to work with thousands of courageous and committed democratic activists around the world to help countries develop the institution's practices and skills necessary for democracy's success. For more information, please visit our website at www.ndi.org.
You've heard about how an organization is engaging with communities and collecting stories to plan for future advocacy efforts from Fundación Iguales. But what happens when you are in the middle of a project, when things get disrupted? LGBTI communities in Romania successfully organized to prevent an amendment to the constitution that would ban same sex marriage that was put to a referendum in 2018. In the aftermath of these efforts, there was a need to establish priorities moving forward and create space for dialogue within the community about the next steps for the overall movement. Mosaic organized different segments of the LGBTI community, including transgender communities, LGBTI, Roma, women, and older people to build consensus around an advocacy agenda moving forward.
In the midst of these community outreach efforts, COVID-19 happened. Vlad Viski, executive director of MosaiQ is with us. Vlad, thanks for joining us.
Vlad Viski: Thank you for having me.
WP: Can you tell us a little bit more about your project?
VV: Between 2015 and 2018, in Romania, there was a national campaign to change the constitution and ban gay marriages, initiatives which were supported by conservative groups and a large share of the political party. For three years, in Romania, society has been talking, probably for the first time in a very serious manner, about LGBTI rights, about the place for the LGBT community in society. This conservative effort ended with a failure at the polls for the referendum to change the constitution, only 20% of Romanians actually casting the vote for this issue when the minimum threshold of votation, of turnout, was 30%.
This was possible with quite a successful campaign coming not from not only from MosaiQ but from other LGBTI organizations in Romania throughout the country. We all kind of went on the boycott strategy, we're actually asking people to boycott the referendum because human rights cannot be subject to a popular vote.
Once the referendum in 2018 failed in Romania, there was a question in the community. What should we do next? How should our agenda look like for the next couple of years? We at Mosaic, we really tried to focus and we really thought the issue of intersectionality as being extremely important. This is how the idea of this project started, Engage and Empower was the name of the project. It focused on six groups within the LGBT community: transgender people, LBTQ women, elderly, people living with HIV, Roma LGBT people, and sex workers.
WP: Could you talk a little bit more about how the organization is trying to maintain momentum in this community building efforts, despite what's going on with the pandemic?
VV: We at MosaiQ, we had to reimagine some of the projects that we were involved in, so that included canceling events or postponing them or rescheduling for the fall. But the problem is also that we don't really know the timeline for this story or when it will end. We've had issues related to personal issues of people in the community. People living with HIV were not getting their treatment due to the fact that hospitals were closed except for the coronavirus. Then we've had issues related to sex workers not being able to work anymore. The issue of poverty has been quite an important issue. A lot of people have been laid off, a lot of people were not able to pay rent, a lot of people were either in unemployment benefits, and so on.
At the personal level for us and as an organization, all of a sudden we got a lot more messages from people asking for help. We've tried to help them on a case by case basis. We are not a social health kind of organization, but we've tried to fix as many problems as we were able to. Then throughout this, and actually talking about issue of intersectionality and the issue of the project and the way we work with the Roma LGBT community, what we've witnessed throughout this pandemic and the lockdowns, especially, was an increase in violence, against Roma people from the police. So together with colleagues from civil society, especially Roma groups, we had to monitor hate speech in the media, monitor cases of abuse and violence from the police, and also make statements and letters to official institution, to the president and the prime minister and so on. So for us, it was an issue of also solidarity with other groups affected by the pandemic.
WP: I believe that you've had to move some of your activities online, correct?
VV: That was another part, which we kind of tried to make the best out of the situation. We felt that there were a lot of young kids, for example, who, because schools were closed, they had to go back and live with their homophobic parents. A lot of organizations, LGBT organizations in Romania were not able to have the Zoom meetings with their volunteers because they were living with homophobic or transphobic parents so they could not reveal what they were doing or who they were talking to. So the issue of depression and psychological pressure that comes on people being locked down, people trying to survive throughout this pandemic, we decided to have a campaign online, which was called MosaiQ Quarantine, and that included parties online in order to support queer artists who were not able to earn any money because there were no gigs. We organized these online parties and we paid them and we supported their work.
Then we had the zoom talks with, or like talks online, with all of the organizations and groups in Romania, LGBT groups, to kind of better see the situation on the ground in different cities in Romania. That was for us extremely important because we felt like there was a need to have this dialogue within the community.
Then we had the all sorts of posts on social media and different kinds of events. We also talked with organizations from the region, from the US, from Moldova, from Russia, to kind of see what the feeling also over there.
So for us, it was quite an exercise to take advantage of the fact that using social media and using online tools, we were able to reach out to people who otherwise would not have been able to participate in our events, being so far away.
WP: It sounds like Mosaic has certainly stepped up to the challenges. Could you just briefly talk about what NDI support has meant to Mosaic?
VV: I think the project funded by NDI was extremely important, both for the community ... right now, we have an active Roma LGBT group. We have all of these, the issue of intersectionality being put on the agenda. We have the [inaudible 00:19:36] sports, which is a sports club run by women who is also trying to grow based also on the support that Mosaic has offered through NDI. We've had, at the Pride last season, the first Roma LGBT contingent putting the issue on the agenda. So for us, in many regards, this project kind of focused us more on this intersectional approach to activism and the need to include all voices within the community. The trust that they had in us was very important.
WP: I'm glad to hear that it's been a fruitful partnership, both for NDI and Mosaic. Vlad, thank you so much for taking the time to speak with us.
VV: Oh, that's it.
WP: We'll be back after this short message.
To hear more from democracy heroes and why inclusion is critical to democracy, listen to our DemWorks podcast, available on iTunes and SoundCloud.
Before the break we heard from two partners using digital platforms to create and support communities. But how are groups sustaining their online networks and communities once created? Rainbow Rights trained paralegals in the Philippines on legal issues related to sexual orientation and gender identity and how to support LGBTI communities. Through Google Classroom, these paralegals formed an online network to help communities facing discrimination and violence. Eljay, welcome to our podcast. Could you tell us a little bit more about the paralegal support project?
Eljay: Yeah. One of the main components of our community paralegal program is to create a national online platform wherein all of the trained paralegals of our organization will be able to share their experiences, their cases, and they could also refer some of the difficult cases to us. So that's the main idea. It's just that it gained a deeper significance in this COVID-19 pandemic that we're experiencing because a lot of legal organizations hurried to do to do what we had been doing in the past year, which is to create an online platform.
Right now, even though there's a lot of problems in the Philippines barring the central autocracy, we have been maintaining the platform. People are still referring cases to us and we are working on those cases. Part of the deeper significance that it has is in the Philippines, human rights violations have increased because of the lockdown. So it became a source of reporting documentation for these human rights violations during the lockdown. We did not expect that it will evolve that way but we're happy that it has, and despite some connectivity issues in the Philippines, it has been reaping as well.
WP: So when you're talking about the program, there've been increased human rights reports, is that generally more broad human rights abuses? Or are we talking specifically to the LGBTI community?
E: Yeah, we accept every report on numerous violations, but we take on the LGBTI human rights violations specifically. When we receive human rights violations that is not really in our lane, so to speak, we refer them to bigger organizations. We have seen increased numerous violation against the LGBTQI community here.
WP: You had mentioned that Rainbow Rights fortunately had organized the training for the paralegals before the pandemic hit and already have a plan in place to use online platforms, which was Google Classroom, to create this network across the country. You've briefly referenced what the current situation is like now, but could you go a little deeper into that? What kind of challenges is Rainbow Rights facing in continuing to engage with the community?
E: As I have mentioned, maybe a bigger challenge is the connectivity issues in the Philippines. We don't have good internet here, and that's a challenge. It's also challenged to keep the interest level of our paralegals and keep them engaged. That is also challenged because they have bigger problems now. Because of the pandemic, they're thinking of their health, they're thinking of their livelihoods, and that is a challenge during these times.
However, before the pandemic, we also saw that we had to be creative at the level of interest, so that's a challenge. The situation, it's working. Overall situation's working. We have referrals, we continue to share modules in our platform, refreshing their memory on the training. We also try to be light. There are some light moments so that they be so that they keep themselves also, the interest level is high and that they see us and they trust us in maintaining this platform.
WP: You alluded to the fact that it's often difficult to maintain interest of your paralegals when engaging online.
E: Basically, we had a two-pronged approach on this. One is to find the people who has a genuine interest to serve the community. So in our selection process, we have chosen people who have track records of service in their communities. The other side of the approach is to build on the spirit of camaraderie, friendship, and community solidarity between us. So even before the pandemic, we have been setting up calls and checking on them, even adding them on Facebook and Twitter just to continually engage with them. I think that's a big part of our strategies. We're also looking to ... I think in my personal view, I think a lot of what they do is labor, so I think in the future, we will be able to compensate them for their efforts in their community and we're looking into that as well.
WP: That's really interesting. Could you speak a little bit more to the role and benefits of partnering with international organizations such as NDI in your work and as well as helping to sustain this national network?
E: Yeah. I think it's invaluable. Foreign support, foreign funding support such as the NDI had been really great for us. We have been envisioning this project for a long time and NDI gave us the opportunity to really implement it. They also gave us a level of freedom in how to execute the program because there's a recognition that we in the ground know how to solve our problems. But there's also a lot of technical support aside from the funding. Like in digital security, NDI has given us a lot of resources, even given us a training for this and how to secure our online platforms. They also provided a lot of coalition building resources. So there, and I think we are also sharing what our experience with NDI to our other funders, because I think with NDI, we had a lot of freedom and we had a lot of support because you guys always check on us, so that's great.
WP: Well, I'm glad to hear that NDI is taking care of our partners. Thinking about how June is Pride Month for a lot of communities around the world, and Pride is often equated to the community of LGBTI people around the world how would you say Rainbow Rights efforts have contributed to strengthening the community in the light of the violence and the discrimination that LGBTI people face on a daily basis in the Philippines?
E: Since 2005, Rainbow Rights has been doing this approach wherein we come ... a top down approach at the policy level, but we also complement it with from the grassroots, bottom up approach. We make sure that whatever we bring at the policy level, it is informed by our grassroots services. I think that's one of our biggest contribution, is to really complement policy with experience on the ground. Most of the policies that we've pushed for is really coming from what our experiences and what are the real needs of the people that we serve in the communities. I think that's one of our biggest contributions in our approach. We're not just the legal, we don't just bring cases to court. We don't just bring legal expertise, but we also inform it with community level approaches and grassroots approaches.
WP: Well, thank you LJ again for taking the time to speak with us and telling us a little bit more about how Rainbow Rights is contributing to a holistic support system to the LGBTI community in the Philippines.
E: Thank you so much for this opportunity.
WP: Thank you to Ivan, Vlad, and Eljay for sharing their experiences and for the work you're doing to advance LGBTI equality and inclusion, and thank you to our listeners. To learn more about NDI or to listen to other DemWorks podcasts, please visit us at ndi.org

Rainbow Rights Paralegal Training



A Conversation With LGBTI Activists on Community-Building

Democracy (General), Podcast Listen LGBTI Pride National Democratic Institute NDICountries: All Regions