“Genocide is Fascism in Action”: Aron Trainin and Soviet Portrayals of Genocide

ABSTRACT

This article examines the Soviet legal scholar Aron Trainin’s evolving writings on international law. Initially, Trainin formulated aspects of his concept of “crimes against peace” as a sort of Soviet alternative to Raphael Lemkin’s crimes of barbarity and vandalism. Crimes against peace both converged with the larger international movement to outlaw aggressive war, provided a Soviet alternative to proposed international crimes that they believed would threaten Soviet sovereignty, and provided a Soviet response to Lemkin’s proposals to outlaw mass killings. During World War II, Trainin articulated the Nazi extermination of the Jews as “crimes against peaceful civilians,” linking the Nazi atrocities to his concept of crimes against peace. Trainin’s concept of “crimes against peaceful civilians” encompassed the atrocities of the Holocaust while also asserting that the Soviet experience of the war – most notably Soviet sacrifice and suffering – meant that the Soviets should determine how international criminal law punished the war’s perpetrators. After World War II, when it became clear that genocide, rather than “crimes against peace” or “crimes against peaceful civilians,” was becoming the primary concept in international law to understand mass killings, Trainin portrayed the concept of genocide according to the perspective of Soviet propaganda, opposing an international criminal court for genocide, supporting the concept of cultural genocide, and portraying genocide as an inevitable outcome of capitalism. At the same time, Trainin and the Soviets never abandoned his concept of “crimes against peace,” portraying capitalism as inherently bound up with war and genocide. Trainin was the most significant genocide scholar in the Soviet Union, and his work exemplifies both the ways in which Soviet approaches to international law converged with other approaches, and the ways in which the Soviet Union diverged from non-Soviet international law.     

Rhetoric versus reality in the rise of policing in UN peace operations: ‘More blue,less green’?

ABSTRACT

United Nations police (UNPOL) have become increasingly important to operational effectiveness of peace operations. For some time, their contribution to re-establishing the rule of law in conflict-affected states has been seen as a cornerstone for building sustainable peace and enabling mission exit strategies. In a departure from traditional peacekeeping and post-conflict assistance, recent years have seen UN peace operations directed to stabilise countries and protect civilians in the context of on-going violent conflict. As a result, UNPOL have had to undertake a range of expanded tasks, exacerbating long-standing challenges and producing new impediments to their operational effectiveness. At the same time, a ‘pragmatic turn’ is generating increased interest in more police-centric concepts of peacekeeping as a possible alternative to today’s expensive and military-focused peace operations. Drawing on extensive fieldwork in multiple peace operations and at UN headquarters, this article examines the changing roles of UNPOL in a new breed of UN peace operations, identifies the major associated challenges and proposes a series of recommendations for overcoming them. It argues that if police are to respond to unfolding challenges while becoming more central to peacekeeping outcomes, then significant reforms and further research into their impacts will be required.     

‘Brothers at Peace’: People-to-People Reconciliation in the Ethiopian–Eritrean Borderlands

The coming to power of Prime Minister Abiy Ahmed in Ethiopia in 2018 opened up a renewed peace engagement with Eritrea and diplomatic relations were restored. Before the political rapprochement, grassroots processes of people-to-people reconciliation in the borderlands between the two countries had been underway for years, gradually eroding officially-produced enemy stereotypes. This article explores how physical borders and boundaries of identity at a local level may be conceived differently from that at state borders or expressions of formal nationalism at an inter-state level. The local level border between the northern regional state of Tigray in Ethiopia and Eritrea has become increasingly porous over the last years, whilst the inter-state border was rigidly defended. The political rapprochement is however disconnected from the people-to-people reconciliation, as the local government in Tigray is at odds with both Ethiopia’s federal government in Addis Ababa and the Eritrean government. The formalised peace processes are elite driven, leaving no voice for the people affected in the borderlands.     

Providing counter-narratives: the positive role of hostels in the Israeli-Palestinian context

Abstract

Previous research suggests that tourism has a role to play in challenging the destructive dominant narratives of the Israeli-Palestinian context – discourses that traditionally have, and still do, revolve around sectarianism, Othering and violence. Our case study focuses on a hostel in the Palestinian city of Ramallah that boldly attempts to challenge the way tourists view the Israeli-Palestinian context and Palestine as a tourism destination. We examine how the hostel attempts to achieve this and the ways in which being a hostel (as opposed to a hotel) helps its guests with this reframing through in-depth qualitative interviews conducted on-site with members of the hostel management and staff, and through participant observation conducted by the researchers in Ramallah. Findings shed light on the hostel’s ability to enable Israelis and Palestinians to cooperate within tourism, and how Palestine has much more to offer tourists than conflict-related tourism, thus challenging the master narratives of the region which have suggested quite the contrary. A key finding is the hostel's on-going attempt to remove ignorance about the situation in the region and promote fact-based learning. The results also suggest that the very characteristics of a hostel assist in achieving this mission through the intimate interactions that are inherent in a hostel setting. Hostels can, therefore, be part of a wider approach to ensuring tourism is used to promote alternative, positive narratives of contested space, as opposed to promoting division and externalising the conflict, as is so often the case.

摘要

之前的研究表明, 旅游业在挑战以色列-巴勒斯坦背景下的破坏性主导叙事方面可以发挥作用——这些话语传统上想来围绕宗派主义、异己和暴力展开, 现在依然如此。我们的案例研究集中在巴勒斯坦城市拉马拉的一家青年旅社, 它大胆地尝试挑战游客看待巴以关系和巴勒斯坦作为旅游目的地的方式。我们通过在现场深入访谈青年旅社管理人员与员工,以及通过由拉马拉研究人员的参与观察, 研究了该旅社试图实现这一目标的方式, 以及在这一新框架下该旅社是如何帮助客人的。调查结果有助于了解该青年旅社有能力使以色列和巴勒斯坦人在旅游业内进行合作, 以及巴勒斯坦向游客提供的服务如何远远超过与冲突有关的旅游, 从而挑战了该地区的主流叙述, 而这些叙述的观点恰恰与实际相反。一个关键的发现是, 青年旅社正在努力消除对该地区情况的无知, 并促进基于事实的学习。研究结果亦显示, 青年旅舍的特色有助于透过旅舍环境所固有的亲密互动来达成这一使命。因此, 青年旅舍可以成为一种更广泛的方法的一部分, 以确保旅游业被用来促进对有争议的空间的替代的、积极的叙述, 而不是像通常情况那样促进分裂和将冲突外部化。     

Reflections of “Europe” and continental thinking? The language of inclusion in the Instrumenta Pacis Westphalicae (1648)

ABSTRACT

The Peace Treaties of Münster and Osnabrück ended the Thirty Years’ War in 1648. While scholarship is still divided between sceptics and supporters regarding the actual impact of the Westphalian Peace on the international order in Europe, let alone the concept of continental community, this article seeks to tackle the issue from an original perspective. A close study of the language and rhetoric employed in the two Latin Instrumenta Pacis Westphalicae reveals the underlying ideas which can be seen in the discourse of Europe and continental identity.     

Pacifism and the Question of Responsibility

ABSTRACT

This article explores the relationship between pacifism and responsibility through conversations with four white U.S. women formed in historic peace church traditions. The conversations resist the dominant tendency to present pacifism and responsibility as dichotomies. For these women, responsibility is not an absolute criterion to which a pacifist position must answer; nor is it a worldly commitment shunned by faithful adherence to the gospel. Rather, responsibility is a crucial yet highly contextual consideration in the pacifist life one cannot but live. This article concludes that it is a mistake to utilize responsibility as an external criterion by which to judge pacifism and a mistake to deny the importance of responsibility in a pacifist life. Both of these dichotomous arrangements mischaracterize the lived experience and moral reflection of the interviewees. The question of responsibility is not whether one should be a pacifist, but how to live nonviolently in a violent world.     

Yusuf Islam (aka Cat Stevens) and his anti-war and pro-peace protest songs: from hippy peace to Islamic peace

ABSTRACT

In the 1970s Yusuf Islam (aka Cat Stevens) inspired a generation with his songs on anti-materialism, finding self and peace in such classic albums as Tea for the Tillerman (1970, US 3x platinum) and Teaser and the Firecat (1971, US 3x platinum). In December 1977 he converted to Islam, gave up popular music and focussed on humanitarian and educational work, until he returned to popular music in 2006. Meanwhile, Muslims became associated in the West as intolerant and violent. Yusuf has emerged in the last decade as a voice for progressive Muslims. This article explores the continuities in his music from his Cat Stevens days to his comeback and how he has reconciled popular music and his Cat Stevens past with his understanding of Islam. The focus is on his anti-war and pro-peace songs. It argues that his earlier songs are similar in their messages of world peace through love and unity, though less dark than his post-2006 songs. Additionally, his recent songs have a new message that the world must be more inclusive to achieve world peace. This is connected to him being a Muslim in the West and his feeling of exclusion, in an age when many in the West portray all Muslims as extremists. Consequently, in his recent music he reflects his experience as a Muslim, in the same way as his earlier music reflected the counter-culture of that period. Thus he has gone back to his earlier self after adopting a progressive understanding of Islam. Not Started Completed Rejected.