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ITS CONSEQUENCES
Ishtiaq Ahmad
GAZA’S
GLOBAL MOMENT
Paul Rogers
JIHAD VS
TERRORISM
A.G. Noorani
The concept of jihad has been distorted as much by
extremists professing Islam as it has by detractors of the
faith in the West. Aggression is proscribed by the Quran and
the only kind of war permitted is one in self-defence.
Extremists, however, de-contextualize verses of the Quran
and base their skewed interpretation of the religion by
wrongly claiming that a number of the earlier Quranic verses
have been abrogated by subsequent ones during the twenty-
two years that it took for the entire scripture to be revealed
to Prophet Muhammad. In essence jihad is a struggle that
“
one wages against oneself on behalf of oneself. Terrorist
violence is anathema to Islamic doctrine. Editor.
The highest form of jihad is to speak the truth in
the face of a tyrannical ruler.”1 This injunction of
Prophet Muhammad alone suffices to expose the
falsehoods that are being retailed by professional jihadists,
on the one hand, and by professional Islam-baiters in the
West, on the other. It implies two things – jihad is not
synonymous with warfare, let alone terrorism; and it has an
ethical component. Jihad means exertion. Ijtihad, a source of
sharia, is the exertion of reason. The accord in mendacity
reveals both professionals in their true colours.
It is not a new phenomenon. But it has acquired a
virulence in the last three decades if not more. Certainly, the
first Prime Minister of Pakistan, Liaquat Ali Khan, had not the
slightest doubt about what jihad meant. He said at a meeting
in Jahangir Park, Karachi, on 15 August 1951:”Jihad really
means to strive for justice and truth, whereas war means to
fight others for territorial ambitions.”.
A vivid illustration of the accord in mendacity is that
the leading professional jihadist, Osama bin Laden, and K. S.
Sudarshan, the supremo of the virulently anti-Muslim body in
India, the Rashtriya Swayam Sevak Sangh (RSS), interpret
verses of the Quran in the same sense, perverted to their
respective nefarious ends. Sudarshan’s RSS physically
attacks the lives and properties of Muslims of India. Bin
Laden’s al-Qaeda attacks the soul of Islam. It invokes
perversely the doctrine of abrogation of Quranic verses. This,
indeed is the profound challenge Muslims face in the twenty-
first century – how to retrieve from the fundamentalists the
word of Allah and the Message He sent through the Chosen
One. In short to revitalize Islam, renew our faith and make
the Message a relevant guide to our times.
Note the tell-tale coincidence. In 2001 Sudarshan
quoted two verses from the Quran (Surahs: 8:39 and 9:5) to
claim that Muslims have used their scripture to take to the
path of intolerance and bloodshed. The first reads: “And fight
them until there is no more persecution and religion is all for
International Affairs • 31
Allah.” That is all he quoted. It is, however, part of two
connected verses which are:
8:38. “Say to those who disbelieve, if they desist, that
which is past will be forgiven them; and if they return
then the example of those of old has already gone.
8:39. And fight with them until there is no more
persecution, and religion is all for Allah. But if they
desist, then surely Allah is Seer of what they do.”
The context of these Medina verses is relevant. The
Meccans had gone away discomfited from their defeat in the
battle of Bader. The verses enjoined the Muslims not to
pursue them and to desist from fighting any further, once
their own persecution had ceased. Muhammad Asad’s
excellent commentary on the Quran explains the import of
these verses: “Both these passages stress self-defence – in
the widest sense of the word – as the only justification of
war.”
The second verse quoted by Sudarshan i.e., 9:5 reads:
“And so, when the sacred months are over, slay those who
ascribe divinity to aught beside God whenever you may come
upon them, and take them captive, and besiege them, and lie
in wait for them at every conceiveable place. Yet if they
repent, and take to prayer, and render the purifying dues, let
them go their way: for behold, God is much forgiving, a
dispenser of grace.” Sudarshan cited this to show how
Muslims have taken to the path of intolerance and conflict.
Prof. Clinton Bennett understood the verse differently.
He was once Assistant Chaplain at Westminster College,
Oxford. His book In Search of Muhnammad is an earnest
effort by a devout Christian to understand Muhammad.
(Cassell, 1998).
Referring to this very verse, Bennett wrote: “This
verse has indeed been so used but this is to remove the
verse both from the context of what the Quran says about
war (defensive, or to right a wrong) and from the context of
Quranic exegesis. Scholars point out that the words “but if
they repent … leave their way free,” contained in the same
verse … clearly indicate that the “unbelievers” must have
initiated some type of attack against the Muslims. Indeed, the
verse probably refers to the existing conflict between the
Muslims and their opponents, thus giving Muslims5 permission
to re-engage after the religious truce had ended.”
Now compare bin Laden’s “The World Islamic Front’s
Declaration to Wage Jihad against the Jews and Crusaders”
issued on 23 February 1998 in the Arabic newspaper Al-Quds
Al-Arabi. After citing Surah 9:5 and recounting the US’
“crimes” in “the Arabian Peninsula”, in Iraq, Egypt and
Sudan, he said: “On that basis, and in compliance with Allah’s
order, we hereby issue the following decree to all Muslims:
The ruling to kill the Americans and their allies – civilians and
military – is an individual obligation incumbent upon every
Muslim who can do it and in any country – this until the Aqsa
Mosque [Jerusalem] and the Holy Mosque [Mecca] are
liberated from their grip, and until their armies withdraw from
all the lands of Islam, defeated, shattered, and unable to
threaten any Muslim. This is in accordance with the Word of
the Most High – “[F]ight the pagans all together as they fight
you all together”
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[9:36] and the Word of the Most High, “Fight them
until there is no more tumult or oppression, and [all]
religion belongs to Allah” [8:39].
“And the Most High said : “And why should you not
fight in the cause of Allah and on behalf of those
oppressed men, women, and children who cry out,
Lord Rescue us from this town and its oppressors.
Give us from Your Presence some protecting friend.
Give us from Your Presence some defender!” [4:75].
“By Allah’s leave we call upon every Muslim who
believes in Allah and wishes to be rewarded to comply with
Allah’s order to kill the Americans and seize their money
wherever and whenever they find them. We also call on
Muslim ulema, leaders, youth, and soldiers to launch the raid
on the Devil’s army – the Americans – and whoever allies with
them from the supporters of Satan, and to rout those behind
them so that they may learn [a lesson].” It was signed by bin
Laden; Aywan al-Zawahiri “Commander of the Jihad Group in
Egypt;” Abu Yasir Rifa’i; Ahmad Taha, Egyptian Islamic
Group; Sheikh Mir Hamza, Secretary of the Organisation of
Islamic Ulema in Pakistan, and Fazlur Rahman, Commander
of the Jihad Movement in Bangladesh. (For the text vide
Raymond Ibrahim (ed.), The Al Qaeda Reader; Doubleday;
2007, pp.11-14).
Three features deserve note. It asserts an individual’s
right to declare jihad, as distinct from the right of the ummah
or a faqih or the State. It is sweeping in character; global not
territorial. The charges do not add up to a Casus belli, either.
To Saudi intellectuals’ letter “How We Can Coexist”
bin Laden replied with an essay written or authorized by him
entitled “Moderate Islam is a Prostration to the West.” He
wrote: “They said in their declaration: “Man, from his very
makeup, is a sacred creation. Thus it is impermissible to
transgress against him, no matter what his color, race, or
religion. Allah Most High said: ‘We have honored the children
of Adam [mankind] …’ [17:70].” “No matter what his color,
race, or religion” – such beautiful expressions as found in
treaties of the Organization of Non-Aligned States that
deserve commendation by way of further development by
the Saudi intellectuals, who have begun to incessantly repeat
the concepts found in national charters.
“Now, then, how can you speak about Allah without
knowledge? Who told you that transgression against man is
impermissible – if he is an infidel? What about Offensive
Jihad? Allah Exalted, the most High, said: “Fight them! Allah
will torment them with your hands” [9:14]. And He said:
“Then, when the sacred months have passed, slay the
idolaters wherever you find them – seize them, besiege them,
and make ready to ambush them! But if they repent
afterward, and perform the prayer and pay the alms [i.e.,
submit to Islam], then release them. For Allah is truly All-
Forgiving, Merciful” [9:5]. Indeed, these expressions of yours
are built upon the principle of equality, as found in the
charters of the United Nations, which do not distinguish
[among] people, neither by way of religion nor race nor sex.
Islam improves; it is not improved. For the Muslim, even if he
was a slave, is a million times more superior than an infidel
International Affairs • 33
lord.” (ibid; p. 38). The editor, Raymond Ibrahim, points out
the double-talk. There is a fierce counsel to Muslims and
tender message to the West. The essay was “a doctrinal
denunciation of the very concept of moderate Islam.”
Al Qaeda responded to the American letter “What
We’re Fighting For” with an essay entitled “Why We are
Fighting You.” Ibrahim notes – “Interestingly, that essay does
not mention those many Islamic doctrines delineated in al-
Qaeda’s declaration to the Saudis that intrinsically require
Muslims to attack non-Muslims – and which al-Qaeda mocked
the Saudis for not mentioning. For instance, when speaking
to the Saudis, bin Laden writes : ‘There are only three choices
in Islam : either willing submission; or payment of the jizya,
thereby physical, though not spiritual, submission to the
authority of Islam; or the sword – for it is not right to let him
[an infidel] live. The matter is summed up for every person
alive; either submit, or live under the suzerainty of Islam, or
die. Thus it behooves the [Saudi] signatories to clarify this
matter to the West – otherwise they will be like those who
believe in part of the Book while rejecting the rest.’
“Yet when speaking to the West directly, bin Laden
portrays Islam only as a ‘religion of showing kindness to
others, establishing justice between them, granting them
their rights, and defending the oppressed and the
persecuted.’ Curiously, he neglects to mention the
aforementioned three options that he chided the Saudis for
failing to state to the infidels. Instead, he “altruistically”
invites Americans to embrace Islam.” (ibid; pp. 19-20). True
Mujahids cannot be hypocrites.
At the core of the debate is interpretation of the
Quran, which was revealed to the Prophet over a period of 22
years, 5 months and 14 days. 86 Surahs (chapters) were
revealed in Mecca in 13 years. 28 Surahs were revealed in
Medina in 10 years. Persecution of the worst kind and dire
peril to his life forced him to migrate from Mecca to Medina in
622 (the hijrah). The Prophet died at Medina on 8 June 632.
The great scholar Fazlur Rahman rightly complained
that no serious effort was made to read the Quranic verses in
the order in which they were revealed so as to understand
their context. His “double movement” theory is brilliant: “If
we look at the Quran, it does not in fact give many general
principles; for the most part it gives solutions to and rulings
upon specific and concrete historical issues, but as I have
said, it provides, either explicitly or implicitly, the rationales
behind these solutions and rulings, from which one can
deduce general principles. In building any genuine and stable
Islamic set of laws and institutions, there has to be a two-fold
movement. First one must move from the concrete case
treatments of the Quran – taking the necessary and relevant
social conditions of that time into account – to the general
principles upon which the entire teaching converge. Second,
from the general level there must be a movement back to
specific legislation, taking into account the necessary and
relevant social conditions now obtaining.”
The same point was made over a century ago by
Moulavi Cheragh Ali in his magnum opus, A Critical
Exposition of the Popular “Jihad.” The subtitles read:
“Showing that all the Wars of Mohammad were defensive;
and that aggressive war, or compulsory conversion is not
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allowed in the Koran.” The title added “With Appendices”
whose sub-title read: “Proving that the word ‘Jihad’ does not
necessarily mean warfare, and that slavery is not sanctioned
by the prophet of Islam.” It was published in 1885 and was
reprinted in 1984 by a dedicated publisher of Islamic Studies,
Mohammad Ahmed (Idarah-i-Adaliyat-I Delhi; 2009 Qasimjan
Street, Delhi 6).
It was appropriately dedicated to his soul-mate, a
fellow rationalist and Islamic reformer, Syed Ahmed Khan. A
Note explains why he embarked on the work of stupendous
research. “I here take the opportunity of removing a wrong
idea of the alleged injunction of the Prophet against our
countrymen, the Hindus. The Hon’ble Raja Siva Prasad, in his
speech at the Legislative Council, on the 9th March, 1883,
while discussing the Ilbert Bill, quoted from Amir Khusro’s
Tarikh Alai that, “Ala-ud-din Khilji once sent for a Kazi, and
asked him what was written in the Code of Muhammadan
Law regarding the Hindus. The Kazi answered that, the
Hindus were zimmis [condemned to pay the jizya tax]; if
asked silver, they ought to pay gold with deep respect and
humility; and if the collector of taxes were to fling dirt in their
faces, they should gladly open their mouths wide. God’s
order is to keep them in subjection, and the Prophet enjoins
on the faithful to kill, plunder and imprison them, to make
Mussulmans, or to put them to the sword, to enslave them,
and confiscate their property….”
‘These alleged injunctions, I need not say here, after
what I have stated in various places of this book regarding
intolerance, and compulsory conversion, are merely false
imputations. There are no such injunctions of the Prophet
against either zimmis [i.e. protected or guaranteed], or the
Hindus.’
Cheragh Ali, a civil servant in Hyderabad State, was a
close associate of Syed Ahmad Khan. Aziz Ahmad says that
he “developed some of [Syed Ahmed Khan’s] ideas with
consummate scholarship. But his mind was no pale
reflection” of his friend. “It is most probable that both
influenced each other. Of the two, Cheragh Ali had a more
scholarly knowledge of Hebrew and the Old Testament. He
had, besides, at least a working knowledge of French.”
Muhammad began to preach the message of Islam in
612. Before long the fierce tribe of Quraysh began
persecuting him. In 615, before his own emigration to Medina
in 622, a party of 11 Muslims immigrated to Ethiopia,
followed the next year by another party of 100. The Quraysh
sent an emissary to the Christian ruler, Negus Armuh, to
obtain their surrender. The Prophet’s migration to Medina
(hijrah, the begining of the Muslim calendar) was treated as
an act of war. Cheragh Ali takes the reader through the
events that followed, culminating in Muhammad’s entry into
Mecca and the success of his mission in Arabia. Each battle is
carefully analysed. Every single verse in the Quran on jihad is
quoted and its context set out with full references in the
footnotes.
Cheragh Ali does not confine his narrative to this
aspect alone. Throughout his book he is at pains to
distinguish between the jihad which the Prophet fought and
International Affairs • 35
the ones which were fought in the name of Islam by Muslim
rulers: ‘There was no pretence of former injuries on the part
of the Moslems to make war on the Koreish. They were
actually attacked by the Koreish and were several times
threatened with inroads by them and their allies. So it was
not until they were attacked by the enemy that they took up
arms in their own defence, and sought to repel and prevent
hostilities of their enemies. The defence set up for
Muhammad is not equally availing of every sanguinary and
revengeful tyrant. It was not only that Muhammad was
wronged or attacked, but all the Moslems suffered injuries
and outrages at Mecca, and when expelled therefrom, they
were attacked upon, were not allowed to return to their
homes, and to perform the pilgrimage there. The social and
religious liberty, a natural right of every individual and nation,
was denied them. A cruel or revengeful tyrant may not be
justified in taking up arms in his own defence, or in seeking to
redress his personal wrongs and private injuries; but the
whole Moslem community at Mecca was outraged,
persecuted and expelled – and the entire Muhammadan
commonwealth at Medina was attacked, injured and wronged
– their natural rights and privileges were disregarded – after
such miseries the Moslems took up arms to protect
themselves from the hostilities of their enemies and to repel
force by force; and were justified by every law and justice.”
Muhammad faced persecution for about sixteen years from
the third year of his mission to the sixth year after the hijrah.
(pp xxiv – xxv).
What Raja Siva Prasad alleged on 9 March 1883 was
“confirmed” by bin Laden on 23 February 1998. Both were
wrong. But while the Raja spoke in ignorance bin Laden
speaks in malevolence; hence the wilful misinterpretation of
the Sacred Book.
Cheragh Ali’s work is regarded as an authoritative
exposition of Jihad even now over a century after it was
published because he takes pains to cite the context for
every text to which he refers. This writer makes no apology
for quoting him in extenso: “All the fighting injunctions in the
Koran are, in the first place, only in self-defence, and none of
them has any reference to make warfare offensively. In the
second place, it is to be particularly noted that they were
transitory in their nature, and are not to be considered
positive injunctions for future observance or religious
precepts for coming generations. They were only temporary
measures to meet the emergency of the aggressive
circumstances. The Mohammadan Common Law is wrong on
this point, where it allows unbelievers to be attacked without
provocation. But this it places under the category of a non-
positive injunction. A positive injunction is that which (is)
incumbent on every believer. But attacking unbelievers
without any provocation, or offensively, is not incumbent on
every believer. The Hedaya has: - “The sacred injunction
concerning war is sufficiently observed when it is carried on
by any one party or tribe of Mussulmans; and it is then no
longer of any force with respect to the rest.”
“The Mohammadan Common Law makes the fighting
only a positive injunction “where there is a general summons,
(that, where the infidels invade a Mussulman territory, and
the Imam for the time being issues a general proclamation,
requiring all persons to stand forth to fight,) for in this case
36 • Advanced Contemporary Affairs (Book
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war becomes a positive injunction with respect to the whole
of the inhabitants,” – this is sanctioned by the Law of Nations
and the Law of Nature.
After citing the legists of old he proceeded to
demolish their thesis comprehensively. His thoroughness
conforms to the highest standards of scholarship. Apart from
the context of the revelation, a verse must be read in the
context also of other related verses. It is impermissible to
single out one verse and cite it in support of one’s stand.
Consider these verses from Sura 2:
1. ”And fight in God’s cause against those who wage war
against you, but do not commit aggression – for, verily, God
does not love aggressors.”
2. “And slay them wherever you may come upon them, and
drive them away from where they drove you away – for
oppression is even worse than killing. And fight not against
them near the Inviolable House of Worship unless they fight
you there first; but if they fight against you, slay them: such
shall be the recompense for those who deny the truth.”
3. “But if they desist – behold, God is much forgiving, a
dispenser of grace.”
4. “Hence, fight against them until there is no more
oppression and all worship is devoted to God alone; but if
they desist, then all hostility shall cease, save against those
who (willfully) do wrong.”
Is it honest to pick on verse 191 or verse 193 alone
and ignore the context of the text itself, let alone the context
of the revelation? The oft misquoted Surah 9:5 reads thus:
“And when the sacred months are passed, kill those who join
other gods with Allah wherever Ye find them; and seize them,
and besiege them, and lay (in) wait for them with every kind
of ambush; but if they repent and observe prayer and pay
the obligatory alms, then let them go their way. Verily, Allah
is Gracious, Merciful.”
The very first line indicates that a war was on,
interrupted by “the sacred months.” The rest of the verse
defers to its revival thereafter; that is, revival of a defensive
war forced on Muslims. It refers, to be precise, to a particular
war. It is not an injunction for war.
The legendary Muhammad Asad was not only an
erudite scholar but a man of faith who led a life of piety. His
English Translation and Commentary The Message of The
Quran reflects both, learning and piety (Dar Al-Andalus,
Gibraltar 1980; distributors E. J. Brill, London). His
Commentary says “Read in conjunction with the two
preceding verses as well as with 2:190 – 194, the above
verse relates to warfare already in progress with people who
have become guilty of a breach of treaty obligations and of
aggression … As I have pointed out on more than one
occasion every verse of the Quran must be read and
interpreted against the background of the Quran as a whole.
The above verse, which speaks of a possible conversion to
Islam on the part of “those who ascribe divinity to aught
beside God” with whom the believers are at war, must,
therefore, be considered in conjunction with several
International Affairs • 37
fundamental Quranic ordinances. One of them, ‘There shall
be no coercion in matters of faith’ (2 : 256), lays down
categorically that any attempt at a forcible conversion of
unbelievers is prohibited – which precludes the possibility of
the Muslims’ demanding or expecting that a defeated enemy
should embrace Islam as the price of immunity. Secondly, the
Quran ordains, “Fight in God’s cause against those who wage
wars against you, but do not commit aggression, for verily,
God does not love aggressors” (2:190); and, “if they do not
let you be and do not offer you peace, and do not stay their
hands, seize them and slay them whenever you come upon
them : and it is against these that we have clearly
empowered you (to make war)” (4: 91). Thus, war is
permissible only in self-defence (see Sura 2, verses 190 and
191), with the further proviso that “if they desist – behold,
God is much-forgiving, a dispenser of grace” (2: 192), and “if
they desist, then all hostility shall cease” (2: 193). Now the
enemy’s conversion to Islam – expressed in the words, if they
repent, and take to prayer (literally “establish prayer”) and
render the purifying dues (zakat) – is no more than one, and
by no means the only, way of their “desisting from hostility”
and the reference to it in verses 5 and 11 of this surah
certainly does not imply an alternative of “conversion or
death”, as some unfriendly critics of Islam choose to assume.
Verses 4 and 6 give a further elucidation of the attitude which
the believers are enjoined to adopt towards such of the
unbelievers as are not hostile to them (in this connection, see
also 60 : 8-9).”
On Surah 9:5 Cheragh Ali writes: “The fifth verse of
the ninth Sura is by no means an injunction to attack first or
wage an aggressive war. This verse is one of the several
published at Medina after the Meccans had violated the
treaty of Hodeibia and attacked the Bani Khozaa, who were in
alliance with Mohammad. The Meccans were given four
months’ time to submit, in default of which they were to be
attacked for their violation of the treaty and for their
attacking the Bani Khozaa. They submitted beforehand, and
Mecca was conquered by compromise. The verses …… (Sura
IX, 1 – 15) were not acted upon. So there was no injunction to
wage an aggressive war. … The 190th verse of the second
Sura is not at all an absolute injunction to wage a war of
aggression. The verses 190, 191, 192 and 193, if read
together, will show that the injunction for fighting is only in
defence.” (Cheragh Ali, p. 123).
He concluded: “I will not hesitate in saying that
generally the Mohammadan legists, while quoting the Koran
in support of their theories, quote some dislocated portion
from a verse without any heed to its context, and thus cause
a great and irreparable mischief by misleading others,
especially the European writers,…” (ibid., p. 129).
This verse (Surah 9:5) has been discussed at some
length advisedly. Its title, signifi cantly, is At–Tawbah
(Repentance) and was revealed at Medina. It is not preceded
by the invocation “Bismilla hir Rahman ar Rahim” (In the
name of Allah, the Most Gracious, the Dispenser of Grace”) in
contrast with every other Surah of the Quran. Asad pointed
out “This undoubtedly deliberate omission is responsible for
the view held by many Companions of the Prophet that At-
Tawbah is in reality a continuation of Al-Anfal (Surah 8 :
Spoils of war) and that the two together constitute one single
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Surah (Zamakhshari) notwithstanding the fact that an
interval of about seven years separates the revelation of the
one from that of the other … the inner relationship between
At-Tawbah and Al-Anfal is unmistakable. Both are devoted to
the problems of war between the believers and the deniers.
The theme of treacherous violation of treaties occurs in
both.”9
Surah 9 as a whole was revealed in 9 H. and was
followed by several others; e.g., Al-Maidah (Surah 5, The
Repast) This is important as we shall see. The
fundamentalists hold that the “verses of the sword” – ayat al
– sayf – (2:190, 9:5, 9:39 and 9:123) override the injunctions
for tolerance and compassion, invoking the doctrine of
abrogation. They deny the hadith on Greater and Lesser Jihad
and rely on the dicta of Ibn Taymiyya (1263 – 1328).
Ibn Taymiyah gave a Fatwa in 1303 on the Mongol’s
atrocities in the Muslim lands, while professing to be Muslims
themselves. The question posed was “Is fighting them
permissible or a duty?” He replied “Any community or group
that refuses to abide by any clear and universally accepted
Islamic law, whether belonging to these people or to some
other group, must be fought until they abide by its laws. This
applies even though they make the verbal declaration [that
brings a person into the Islamic fold] and abide by some of its
laws. Such was the attitude of Abu Bakr [the first caliph] and
the prophet’s companions when they fought against those
who refused to pay zakat. All scholars in subsequent
generations agree to this ruling, even though at first ‘Umar
questioned Abu Bakr over it. The Prophet’s companions were
unanimous in their support for fighting to achieve the rights
of Islam. This is in line with the Quran and the Sunnah.” He
questioned the Mongols’ adherence to Islam “They fight for
Chinghis Khan.”
After Cheragh Ali’s work, Richard Bonney’s study,
Jihad, From Quran to bin Laden, is the most definitive to
appear. He points out that “for Ibn Taymiyah, the priority was
not to wage war in the Dar Al-Harb. It was to turn in words,
and purge the Sunni world of infi dels and heretics.” He
expressed his arguments most clearly in the chapter on “The
Religious and Moral Doctrine of Jihad” in his book
Governance According to Allah’s Law in Reforming the Ruler
and his Flock (Al-Siyasa al-Shariyya fi islah al-Rai wal –
Raiyya). Bonney holds that “In none of the jihad passages
cited is the sense unequivocally warlike. Instead, Ibn
Taymiyah short-circuits the argument on the nature of jihad
with the following formulation: ‘Since lawful warfare is
essentially jihad and since its aim is that the religion is Allah’s
entirely (Q.2:189; Q.8:39) and Allah’s word is uppermost (Q.
9:40), therefore, according to all Muslims, those who stand in
the way of this aim must be fought.”
The Algerian Groupe Islamique Arme relied on Ibn
Taymiyya’s dicta to take the lives of Trappist monks. He was
regarded as an extremist and sent to prison by four judges
representing the four schools of law for a literalist
interpretation of the Quran. For some critics he was not
worthy of the title Shaykh al-Islam.
International Affairs • 39
But “For Osama bin laden, Ibn Taymiyah, along with
Shaykh Muhammad Ibn ‘Abd al-Wahhab, is one of the great
authorities to be cited to justify the kind of indiscriminate
resort to violence which he terms jihad. In particular, Ibn
Taymiyah was cited twice in sermons and communiques in
2003. In his sermon published on 16 February 2003, bin
Laden said of Ibn Taymiyah: ‘The most important religious
duty – after belief itself – is to ward off and fight the enemy
aggressor. Shaykh al-Islam [Ibn Taymiyah], may Allah have
mercy upon him, said: ‘to drive off the enemy aggressor who
destroys both religion and the world – there is no religious
duty more important than this, apart from belief itself.’ This is
an unconditional rule.
“He returned to the same subject in his speech
posted in English on 18 July 2003. No true Islamic state was
currently in existence, he contended. To attain it, five
conditions were needed: ‘a group, hearing, obedience, a
hijrah [that is, detachment from the world of heresy to
establish and strengthen a community of believers outside it,
in the path of the Prophet Muhammad] and a jihad. Those
who wish to elevate Islam without hijrah and without jihad
sacrifices for the sake of Allah have not understood the path
of Muhammad…
“Once more the name of Ibn Taymiyah was brought in
to support the cause: ‘If jihad becomes a commandment
incumbent personally upon every Muslim, it [jihad] rises to
the top of the priorities, and there is no doubt of this, as
Shaykh al-Islam [Ibn Taymiyah] said: ‘nothing is a greater
obligation than repelling the aggressive enemy who corrupts
the religion and this world – except faith itself.’
“That the prominent jurist is regularly cited by bin
Laden to support his cause is therefore not in doubt. As early
as August 1996 he had praised him for ‘arousing the ummah
of Islam against its enemies.’ The question is whether or not
the citations are justified. Does bin Laden in reality not take
Ibn Taymiyah out of context and distort his thought? Ibn
Taymiya’s preoccupation, it has been seen, was with Muslim
decline in the period of the Mongol invasions. It is true that he
encouraged resistance to the foreign invader but that this
was a genuinely defensive response cannot be doubted. An
organization such as al-Qaeda which has justified world-wide
acts of terrorism, and in particular the events of 11
September 2001, can claim with only an extraordinary feat of
intellectual dishonesty that it is waging a defensive jihad.”
Al Qaeda, however, distorts Ibn Taymiyyah’s writings
as willfully as it does the Quran. He would never have said
what al Qaeda declares proudly “preaching has nothing to do
with torture; jihad is the way of torturing the infidels at our
hands.”
Indeed “the bin Laden thesis can find no real
justification from within the political theory of Ibn Taymiyah.
Rather, Ibn Taymiyah had argued that there is no basis in the
Quran or the Sunnah for the traditional theory of the
Calphate (khalifah) or the divine theory of the imamate
(imamah).”
Nonetheless what Ibn Taymiyyah taught was
damaging enough. He wrote: “There is a Hadith related by a
group of people which states that the Prophet… said after the
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battle of Tabuk : ‘we have returned from Jihad Asghar to Jihad
Akbar.’ This hadith has no source, nobody whomsoever in the
field of Islamic Knowledge has narrated it. Jihad against the
disbelievers is the most noble of actions, and moreover it is
the most important action for the sake of mankind.”15
Hasan al-Banna the founder of the Muslim
Brotherhood in Egypt (al – Ikhwan al – Muslimun) in 1928 also
denied that such a hadith existed.
Ayesha Jalal explains the mystery in her recent work,
Partisans of Allah: Jihad in South Asia. She writes: “The need
for an ideology to legitimate the wars of conquest fought by
the Umayyad (661 – 750) and Abbasid (750-1258) dynasties
induced Muslim legists to define jihad as armed struggle and
to divorce law from ethics. Classical juridical texts skirted
around the moral and spiritual meanings of jihad to
concentrate on the material facets of warfare – the division of
spoils, the treatment of non-Muslims, and the rules of
conduct for the Muslim army. Such stipulations were
matched by the invention of traditions (hadith) extolling jihad
as armed struggle. Some Muslims questioned the application
of the concept of jihad to wars fought by temporal rulers that
had nothing to do with struggle for the cause of God. One
popular tradition justified the reservation. Upon returning
from one of the early wars in defense of the newly
established community, the Prophet Muhammad is said to
have told his companions that they had come back from
waging jihad al-asghar, or the lesser war, to fight the jihad al-
akbar, or the greater war, against those base inner forces
which prevent man from becoming human in accordance
with his primordial and God-given nature. This tradition was
not included in any of the authoritative collections of hadith
during the Umayyad and Abbasid caliphates, an omission
that in itself reveals the mindset of the compilers and the
political climate of the times.” The hadith is however cited in
Abu Hamid al-Ghazali’s classic Ihya Ulum-id-Din (translated
by Fazlul Karim, Darul Ishat, Karachi, 1993; 3 : 58; cited in
Jalal p. 322, f.n. 14).
But let alone the hadith, the Word of Allah is
questioned and the disruptive doctrine of abrogation is
invoked. The Quran is replete with injunctions for tolerance,
such as that “there can be no compulsion in religion” (2.256).
Indeed, on this point the Quran is adamant. “The truth is from
your Lord,” it says; “believe it if you like, or do not” (18:29).
The Quran also asks rhetorically, “Can you compel people to
believe against their will?” (10:100). Obviously not; the Quran
therefore commands believers to say to those who do not
believe, “To you your religion; to me mine” (109:6). Such
verses, we are told, were abrogated by Surah 9 which is
among the last to be revealed to the Prophet. In his essay
“Moderate Islam is a Prostration to the West” bin Laden
refers to those verses and asserts “number of exegetes,
including Ibn Kathir, have said that this verse has been
abrogated by the World of Allah Most High: “You [desert-
dwellers] shall be called upon to battle a mighty nation
unless they submit [i.e., embrace Islam]” [48:16]. And the
verse: “O you who believe! Fight the infidels who dwell
around you, and let them see how ruthless you can be. Know
that Allah is with the righteous” [9:123]. And the verse: “O
Prophet! Wage war against the infidels and hypocrites and be
International Affairs • 41
ruthless. Their abode is hell – an evil fate!” [9:73]. Thus the
[matter of] abrogation is conveyed by those who think that
the ban has to do with forcefully placing them under the
authority of the religions. But those who believe that [the
ban] revolves around the beliefs of the heart find no
contradiction between the verses.” (Ibrahim, p. 41).
Sayyid Qutb stated this view with crystal clarity. “For
Qutb when the Quranic text al-Anfal (Q.8:61) was revealed,
God instructed His messenger to remain at peace with those
groups who refrained from fighting him and the Muslims,
whether they entered into a formal treaty with the Muslims or
not. The Prophet continued to accept a peaceful relationship
with unbelievers and people of earlier revelations until Surah
9 was revealed, when he would only accept one of two
alternatives; either they embraced Islam or paid jizya which
indicated a state of peace. Otherwise, the only alternative
was war, whenever this was feasible for the Muslims to
undertake, so that all people submit to God alone.” (Bonney;
p. 219).
Qutb was much influenced by Maulana Sayyid Abul
A’la Maududi. He and others of the same persuasion were
grilled by the Court of Inquiry to enquire into the Punjab
Disturbances of 1953, comprising Justices M. Munir
(President) and M. R. Kayani. Their Report dated 10 April
1954, popularly known as the Munir Report is a devastating
exposure of the false notions of jihad.
The Report recorded “The generally accepted view is
that the fifth verse to Sura-i-Tauba (Sura IX) abrogated the
earlier verses revealed in Mecca which permitted the killing
of kuffar only in self-defence. As against this the Ahmadis
believe that no verse in the Quran was abrogated by another
verse and that both sets of verses, namely, the Meccan
verses and the relative verses in Sura-i-Tauba have different
scopes and can stand together. This introduces the diffi cult
controversy of nasikh and mansukh, with all its implications.
It is argued on behalf of the Ahmadis that the doctrine of
nasikh and mansukh is opposed to the belief in the existence
of an original Scripture in Heaven, and that implicit in this
doctrine is the admission that unless the verse alleged to be
repealed was meant for a specific occasion and by the
coming of that occasion fulfilled its purpose and thus spent
itself, God did not know of the subsequent circumstances
which would make the earlier verse inapplicable or lead to an
undesired result. The third result of this doctrine, it is pointed
out, cuts at the very root of the claim that laws of Islam are
immutable and inflexible because of changed circumstances
made a new revelation necessary, any change in the
circumstances subsequent to the completion of the
revelation would make most of the revelation otiose or
obsolete.
“We are wholly incompetent to pronounce on the
merits of this controversy but what has to be pointed out is
the result to which the doctrine of jihad will lead if, as
appears from the article in the Shorter Encyclopedia of Islam
and other writings produced before us including one by
Maulana Abul Ala Maudoodi and another by Maulana Shabbir
Ahmad Usmani, it involves the spread of Islam by arms and
conquest. ‘Aggression’ and ‘genocide’ are now offences
against humanity for which under sentences pronounced by
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different International tribunals at Nuremburg and Tokyo the
war lords of Germany and Japan had to forfeit their lives, and
there is hardly any difference between the offences of
aggression and genocide on the one hand and the doctrine of
spread of Islam by arms and conquest on the other.” (Report;
pp. 223-4).
Richard Bonney’s criticism of the doctrine is sound.
“The objection to the substitution of the so-called ‘earlier’
verses by the ‘later’ ones is twofold. Firstly, it prevents a
holistic reading of the Holy Quran. … A second objection to
the revelation by substitution theory is that it cannot be
verified by objective evidence. In general terms there is a
divine prerogative to erase what He wills and endorse …
what He wills. With him is the master copy of all the
revelations (Q.13:39). But though there are references to
textual change (Q.2:106; Q.16:101), or the replacement of
revelation by revelation, the Quran itself does not expound a
theory of naskh. …
“On the analogy of external naskh, that Islam, the
latest of the Divine Revelations, sets aside certain of the
social and ritual laws of the earlier religious systems, there
was support for internal naskh. There was also a practical
necessity for it: two conflicting statements might be seen as
incapable of reconciliation and hence simultaneous
implementation. Beyond this, there is less agreement. There
is no statement in the Quran or among the hadith that a
particular verse had been substituted by another: nor did
classical Muslim scholars possess any clear indication that
one verse was later or earlier in revelation than another.
They merely asserted that this was so, often without giving
clear reasons, so that we now cannot know how it is ‘possible
to distinguish the verse which is the sole valid source for
obligatory action from the verse whose ruling has been
abandoned. ..’ “
It was left to the brilliant Tunisian scholar Mohamed
Charfito explode the use of naskh by the false advocates of
jihad. He draws pointed attention to one fundamental
question – what was the objective of the Prophet of Islam’s
Mission? His answer is irrefutable. “The Prophet’s mission is
to pass on God’s message. The Koran expresses this in
restrictive terms: ‘You are only a messenger.’ On the ways of
passing on the message, the Koran says: ‘Call men to the
path of your Lord with wisdom and kindly exhortation’
(16:125). The Prophet’s role is to bear happy tidings, but
these also contain a message of warning: ‘Your mission is
only to give clear warning’ (16:82). The Prophet’s role is also
defined negatively. He has not been sent to be the ‘keeper’
of others (4:80); his mission does not involve ‘using coercion
with them’ (50:45). ‘Had your Lord pleased, all the people of
the earth would have believed in Him, one and all. Would you
then force people to have faith? (10:99). No, surely not;
everyone is responsible for the attitude that he or she freely
chooses. The Koran adds: ‘Say: “You people! The truth has
come to you from your Lord. He that follows the right path
follows it for his own good, and he that strays does so at his
own peril. I am not your keeper” (10:108). Finally, there are
the two verses that summarize the Koranic teaching on the
Prophet’s role by recalling what he should do and what he
should avoid: ‘Your duty is only to give warning: you are not
International Affairs • 43
their keeper’ (88:21-22). These verses should not need
interpretation; their obvious meaning is that the Prophet had
a duty to preach, not a power of command, and that this
excluded any quasi-state function.” This puts paid to the
man-made theory of the Islamic State.
He continued “It is true that many verses deal with
jihad, whether to define the forms in which it should be
waged, or to encourage Muslims to participate in it, or to
criticize those who refuse. The clearest in this respect is the
one that prescribes a duty to engage in jihad: ‘Prophet, make
war on the unbelievers and the hypocrites and deal
rigorously with them’ (9:73). There does seem to be a
contradiction here between the two sets of verses.
Commentators have taken advantage of this to claim that the
verses dealing with jihad abrogate those dealing with
freedom of belief.…
“It is perfectly legitimate to challenge the case for
abrogation. In order to maintain that one set of verses
abrogated another of the same grade but did not actually say
that it was abrogating them, we would first need to be
satisfied that the two were absolutely incompatible with each
other. The idea of abrogation is especially grave, above all
when it is a question of the word of God. But that is not what
is involved here… It is true that the ulema interpreted the
theory of jihad more broadly. But in reality the theory was
virtually never applied from the Middle Ages down to the
period of colonization. In the mid-twentieth century, to
mobilize as many as possible for the struggle against the
colonial powers, leaders of the national liberation movement
used the concept of jihad in addition to their political
arguments. But the decades following decolonization saw a
calming of relations between Muslim and other countries, and
a period of friendly cooperation succeeded the old relations
of domination….
“Today, relations between Muslims and others suffer
from a vicious cycle. On the one hand, absolutely nothing can
justify the fact that Palestinians and Chechens are still
deprived of their right to self-determination and the
establishment of an independent state; it must be hoped that
a just solution to these problems will be found as soon as
possible, and that the Afghan and Iraqi peoples will quickly
regain full sovereignty over their national territory. On the
other hand, nothing can justify the killing of civilians
anywhere in the world, whatever their religion or nationality;
it is desirable that a representative and credible assembly of
ulema should one day proclaim that the idea of holy war, and
especially of offensive jihad, has been abandoned forever,
and that any attack on an innocent person is to be
condemned, whatever the circumstances.
“Certainly the prophet would never have approved of
the acts of violence committed in recent years in the name of
Islam. And this whole interpretation is all the more persuasive
if we consider that the Prophet accomplished his mission in
accordance with divine prescriptions.”
The perversion of the concept of jihad is a modern
phenomenon. Earlier it was abused for imperial
aggrandizement, now, it is abused to wage terrorist
campaigns and to justify the taking of the lives of innocent
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people. Jihad has an ethical connotation. The Arabic terms for
warfare or fighting are harab or kital.
Cheragh Ali also noted that the early Muslims did not
support the “popular” notion of jihad and mentioned “the
opinions of the early Moslems; legists of the first and second
century of the Hegira, like Ibn Omar the second khalif, Sotian
Souri, Ibn Shobormah, Ata, and Amarbin-Dinar. All these early
legists held that the fighting was not religiously incumbent
(wajib), and that it was only a voluntary act, and that only
those were to be fought against who attacked the Moslems.”
(Cheragh Ali; p. 134).
But, who can validly declare jihad? Is a fatwa
required? If so, by whom? Most importantly, is it an individual
decision or a collective one? Bin Laden, as we have noted,
harps on the individual’s right to declare jihad. Sayyid Qutb,
more sophisticated laid down an elaborate process – an
Islamic movement under a single leadership; ideological
struggle; hijrah, mental separation from jahili society, and an
Islamic society. It must then wage a perpetual war (Bonney;
p. 222) To Mawdudi “a jihad” can be “declared by a national
government of Muslims in the legitimate interests of the
State” (Munir Report; p. 225). He refused to consider the
Kashmir war (1947-48) a jihad. To the Cordoban jurist, Ibn
Rushd jihad was a collective obligation, not a personal one,
relying on the verse 2 : 216.
The best analysis comes from the world’s foremost
authority on political Islam, Prof. Olivier Roy. He writes
“Interestingly, however, the terrorists in their endeavour to
root their wrath in the Koran are introducing some obvious
religious innovations. The most important is the status of
jihad. Whatever the complexity of the debate among scholars
since the time of the Prophet, two points are clear: jihad is
not one the five pillars of Islam (profession of faith, prayer,
fasting, almsgiving and pilgrimage) and it is therefore a
collective duty (fard kifaya), under given circumstances. But
the radicals, since Sayyid Qutb and Mohammed Farrag,
explicitly consider jihad a permanent and individual duty
(fard ‘ayn).”
Bin Laden’s jihad does not belong to the Islamic
tradition but to “the ethos of a modern Western terrorist.”
With him “there is no room for negotiation. His aim is simply
to destroy Babylon.”In religion this is bida (innovation) which
is violative of Islamic tenets. Roy drives the point home with
devastating force. “By stressing individual actions, neo-
fundamentalists regularly indulge in bid’a (innovation), which
is normally abhorred by all fundamentalists. To include jihad
in an individual’s mandatory religious duties is to add a sixth
pillar of the faith to the five admitted by orthodoxy. Hizb ut-
Tahrir declares Khilafat a compulsory religious duty, although
this has never been stated by any classical theologian.
Today, it seems, everyone feels qualified to issue a fatwa,
which is also a clear innovation.”22The Salafi mainstream
ulema consider jihad a collective rather than an individual
duty and even then it must be waged in conformity with
prescribed “rules of conduct.”
Islam envisages a plural society. The Constitution of
Medina or the Medina Agreement (Sahifat at Madinah)
International Affairs • 45
provided in Clause 25: “The Jews of Banu Qurf are a
community (ummah) along with the believers. To the Jews
their religion (din) and to the Muslims their religion (din)…”
It is tragic that while Western scholars have begun to
show a genuine desire to grasp the real nuances of jihad,
some Muslims have begun to pervert it for political ends.
Karen Armstrong’s work, Muhammad: A Biography of
The Prophet, has won deserved acclaim. She recalls that
“Muhammad and the first Muslims were fighting for their lives
and they had also undertaken a project in which violence was
inevitable. No radical social and political change has ever
been achieved without bloodshed, and, because, Muhammad
was living in a period of confusion and disintegration, peace
could be achieved only by the sword. Muslims look back on
their Prophet’s years in Medina as a Golden age, but they
were also years of sorrow, terror and bloodshed. The umma
was able to put an end to the dangerous violence of Arabia
only by means of a relentless effort.
The Quran began to urge the Muslims of Medina to
participate in a jihad. This would involve fighting and
bloodshed, but the root JHD implied more than a ‘holy war.’ It
signifies a physical, moral, spiritual and intellectual effort.
There are plenty of Arabic words denoting armed combat,
such as harb (war), sira’s (combat), ma’araka (battle) or qital
(killing), which the Quran could easily have used if war had
been the Muslims’ principal way of engaging in this effort.
Instead it chooses a vaguer, richer word with a wide range of
connotations. The jihad is not one of the five pillars of Islam.
It is not the central prop of the religion, despite the common
Western view. But it was and remains a duty for Muslims to
commit themselves to a struggle on all fronts – moral,
spiritual and political – to create a just and decent society,
where the poor and vulnerable are not exploited, in the way
that God had intended man to live. Fighting and warfare
might sometimes be necessary, but it was only a minor part
of the whole jihad or struggle. A well-known tradition (hadith)
has Muhammad say on returning from a battle, ‘We return
from the little jihad to the greater jihad,’ the more diffi cult
and crucial effort to conquer the forces of evil in oneself and
in one’s own society in all the details of daily life. As soon as
the Muslims undertook the hijra they knew that they would
have to be prepared to fight.
But how relevant is jihad today? We have noted the
reservations in the Munir Report. The scholar F. E. Peters has
different concerns. “In the centuries after Muhammad, the
combination of juridically-imposed conditions and political
realities has diminished the effectiveness of jihad as a
practical instrument of policy, though it remains a potent
propaganda weapon both for Muslim fundamentalists to
brandish and for their Western opponents to decry. Muslim
jurists have rarely agreed on the exact fulfillment of the
conditions they have laid down for a genuine jihad (and
Muslim public opinion even less often), while the ummah on
whose behalf it is to be waged has now been divided,
perhaps irretrievably, into nation-states that generally
subscribe to a quite different (and decidedly non-Islamic)
version of International law.”
That is very true, as true as the fact that we live in a
world in which power suppresses the truth, human rights and
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nations’ freedom. In 1978 the United Nations General
Assembly recognized “the legitimacy of the struggle of
peoples for independence … from …. Foreign occupation of
all available means, particularly armed struggle.”
The suicide bomber is not a religious fanatic but a
desperate nationalist. One of the world’s foremost authorities
on the subject holds that “the taproot of suicide terrorism is
nationalism” and “at bottom suicide terrorism is a strategy
for national liberation from foreign occupation by a
democratic state.” Therefore, “the west’s strategy for the war
on terrorism is fundamentally flawed. Right now, our strategy
for this war presumes that suicide terrorism is mainly a
product of an evil ideology called Islamic fundamentalism and
that this ideology will produce campaigns of suicide terrorism
wherever it exists and regardless of our military policies. This
presumption is wrong and is leading toward foreign policies
that are making our situation worse.”
Professor Robert A. Pape teaches international
relations at the University of Chicago and is the Director of
the Chicago Project on Suicide Terrorism. Researching his
book, which covered all 462 suicide bombings around the
globe, he had his colleagues scour Lebanese sources to
collect martyr videos, pictures and testimonials and
biographies of the Hizbollah bombers. “Of the 41, we
identified the names, birthplaces, and other personal data for
38. We were shocked to find that only eight were Islamist
fundamentalists; 27 were from leftist political groups such as
the Lebanese Communist Party and the Arab Socialist Union;
three were Christians, including a woman secondary school
teacher with a college degree. All were born in Lebanon.
What these suicide attackers – their heirs today – shared was
not a religious or political ideology but simply a commitment
to resisting a foreign occupation.”
Many Americans hoped that Al Qaeda had been badly
weakened by U.S. efforts since September 11, 2001. The
data show otherwise. In 2002 and 2003, Al Qaeda conducted
15 suicide terrorist attacks, more than in all the years before
September 11 combined, killing 439 people.
“Since September 11, 2001, the United States has
responded to the growing threat of suicide terrorism by
embarking on a policy to conquer Muslim countries – not
simply rooting out existing havens for terrorists in
Afghanistan but going further to remake Muslim societies in
the Persian Gulf. To be sure, the United States must be ready
to use force to protect Americans and their allies and must do
so when necessary. However, the close association between
foreign military occupations and the growth of suicide
terrorist movements in the occupied regions should make us
hesitate over any strategy centering on the transformation of
Muslim societies by means of heavy military power. Although
there may still be good reasons for such a strategy, we
should recognize that the sustained presence of heavy
American combat forces in Muslim countries is likely to
increase the odds of the next 9/11.” Jihad becomes a
convenient war cry.
Unbeknown to most, a true jihad has been fought in
our times – in South Africa. Farid Esack is an internationally
International Affairs • 47
known South African Muslim scholar and social activist. He
served as a Commissioner for Gender Equality with Nelson
Mandela’s Government. His book The Quran: A User’s Guide
(Oneworld Oxford, 2005) testifies to his learning. One wishes
South Asian Muslims will invite men like him to speak on
Islam.
Farid Esack’s book Quran, Liberation & Pluralism: An
Islamic Perspective of Inter-religious Solidarity against
Oppression (Oneworld, Oxford, 2006) describes how he and
other Muslims united with their fellow men to fight against
South Africa’s racist regime and “to identify with the
oppressed” (pp. 36, 83 and 106-7). The argument of religious
exclusivism was rejected. He writes: “A theology of liberation,
for me, is one that works towards freeing religion from social,
political and religious structures and ideas based on uncritical
obedience and the freedom of all people from all forms of
injustice and exploitation including those of race, gender,
class and religion. Liberation theology tries to achieve its
objectives through a process that is participatory and
liberatory. By this I mean that it is formulated by, and in
solidarity with, those whose socio-political liberation it seeks
and whose personal liberation becomes real through their
participation in this process. Furthermore, an Islamic
liberation theology derives its inspiration from the Quran and
the struggles of all the prophets. It does so by engaging the
Quran and the examples of the prophets in a process of
shared and ongoing theological reflection for ever-increasing
liberative praxis …
“The Quran offers itself as an inspiration and guide for
comprehensive insurrection against an unjust status quo. It,
furthermore, asks to be read through the eyes of a
commitment to the destruction of oppression and aggression
and the establishment of justice. … Jihad literally means ‘to
struggle’, to ‘exert oneself’ or ‘to spend energy or wealth’
(Ibn Manzur, n.d., 1, p. 709). In the Quran, it is frequently
followed by the expressions ‘in the path of God’ and ‘with
your wealth and your selves’. For Muslims, the term jihad has
also come to mean the ‘sacralization of combat’ (Schleifer
1982, p. 122). Despite its popular meaning as a sacred
armed struggle or war, the term jihad was always understood
by Muslims to embrace a broader struggle to transform both
oneself and society. The Quran itself uses the word in its
various meanings ranging from warfare (4:90; 25:52; 9:41) to
contemplative spiritual struggle (22:78; 29:6) and even
exhortation (29:8; 31:15). …
“The commonly assumed definition of jihad in South
African liberatory rhetoric reflects a break with traditional
juristic understandings of it. ‘Jihad’, said a Qibla pamphlet, ‘is
the Islamic paradigm of the liberation struggle … an effort, an
exertion to the utmost, a striving for truth and justice’ (Qibla
n.d., Arise and Bear Witness, p. 2). Similarly, the Call argued
that, for Muslims ‘the struggle for freedom and justice in
South Africa is a sacred one. Any Muslim who abandons the
struggle in South Africa, abandons Islam. Jihad in the path of
God is part of the iman of a Muslim’ (Call of Islam 1985, We
Fight On, p. 1). The centrality of justice as the objective of
jihad, rather than the establishment of Islam as a religious
system, was common in virtually all the public
pronouncements of the Islamists. “The purpose of jihad is to
… destroy and eradicate injustice and not to replace one
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unjust system with another, or to replace one dominant
group with another. Jihad is, therefore, a ceaseless,
continuous, super conscious and effective struggle for
justice.” (p. 106-7).
The concept of revolt against oppression is defined in
the Quran at more than one place. Islam prescribes a
Theology of Liberation just as the Christian priests in Latin
America did in their own way. Jihad is, not synonymous with
armed resistance. It has a specific, legitimate objective and it
is, above all, a profoundly moral effort.
In contrast, Bin Laden does not hesitate to lie. In an
interview to the Ummat of Karachi on 28 September 2001 he
disowned responsibility for 9/11 with palpable falsehood.
“The United States should try to trace the perpetrators of
these attacks within itself; the people who are a part of the
US system, but are dissenting against it. Or those who are
working for some other system; persons who want to make
the present century as a century of conflict between Islam
and Christianity so that their own civilization, nation, country,
or ideology could survive. They can be anyone, from Russia
to Israel and from India to Serbia.”
His is an open ended perpetual war “we will fight till
there will be no oppression, social justice prevails everywhere
and everyone believes in Allah. (Fatwa Urging Jihad Against
Americans; 15 May 2006, on the internet). The attack makes
no discrimination. Bin Laden told ABC in 1998 that “the worst
terrorists in the world are the Americans. There is no need to
distinguish whether they are soldiers or civilians. They are all
targets in our eyes.” This is utterly un-Islamic.
Islam blazed the trail for modern international
humanitarian law. Mashood A. Baderin of the University of
the West of England has written an excellent work in which
he establishes that Islamic law supports every provision in
both the United Nation’s International Covenants – on Civil
and Political rights and on the Economic, Social and Cultural
rights.29
So is international humanitarian law, which is a part of
international law. Prof. Yadh ben Ashoor points out: “A
number of works give accounts of relevant directives issued
by Abu Bakr (the first Caliph who succeeded the Prophet),
who is said to have given ten commandments to one of his
generals: ‘Do not kill any women, children, elders or
wounded. Do not have fruit-trees or date-trees cut down. Do
not burn them. Do not destroy inhabited places. Do not have
cows or sheep drowned. Do not be guilty of cowardice, but do
not be inspired by hatred’…. It should not be forgotten that,
on the legal front, the methodology adopted by Islam is
founded on effort (ijtihad). Consequently, it is the duty of
contemporary Moslem jurists to adapt classical solutions and
interpretations to the needs of the times.
“The only condition is that the results should not run
counter to the letter and spirit of the Koran or the Sunnah,
but should foster the interests of the Islamic community. In
fact, nothing in the Koran or Sunnah seems to be in direct
contradiction to international humanitarian law. The opinions
of certain great scholars should only be taken as doctrinal
stand points, and these must be divested of their sacredness
International Affairs • 49
that the fortuities of history have bestowed on them.”
(International Review of the Red Cross; March-April 1980; pp.
59-69).
According to a tradition of the Prophet (hadith), he
instructed his commanders: “do not kill a minor child or an
old man of advanced age or a woman, do not hew down a
date palm or burn it, do not cut down a fruit tree, do not
slaughter a goat or cow or camel except for food…”
According to a different transmission of the tradition, he
enjoined upon his commanders “the fear of God. Do not
disobey,’… ‘do not cheat, do not show cowardice, do not
destroy churches, do not inundate palm trees, do not burn
cultivation, do not bleed animals, do not cut down fruit trees,
do not kill old men or boys or children or women.”
The jihadis have no use for the Prophet’s dicta or, for
that matter, for Islam itself. Their concern is not with the
faith, but its exploitation to secure their political ends. (Vide
also Javaid Rehman; Islamic State Practices, International Law
and the Threat from Terrorism; Hart Publishing, Oxford;
2005).
The Muslim finds himself torn between terrorists
masquerading as jihadists, on the one hand, and imperial
excess on the other. Deep within he feels that history has
cheated him. It is not the least merit of Richard Bonney’s
excellent work that, while presenting jihad in a true
perspective, he explains why some Muslims took to arms,
albeit with the false cry of jihad “Violent intervention is a
consequence of American exceptionalism. … Americans have
been intruders with the idea that they are a latter-day chosen
people …”
Henry C. K. Liu, Chairman of the Liu Investment Group
in New York argued cogently in January 2003. “Terrorism can
only be fought with the removal of injustice, not by anti-
ballistic missiles and smart bombs. The solution lies in
denying terrorism any stake in destruction and increasing its
stake in dialogue. This is done with an inclusive economy and
a just world order in which it would be clear that terrorist
destruction of any part of the world would simply impoverish
all, including those whom terrorists try to help. The U.S. can
increase its own security and the security of the world by
adopting foreign and trade policies more in tune with its
professed values of peace and justice for all.”
Modern wrongs revive memories of ancient wrongs. In
a strikingly objective analysis Dr. Yuan Hua, Assistant
Researcher, Foreign Liaison Office, Beijing Municipal
Government recalls both wrongs. “From 700 to 1200 AD, the
Moslem world was at the forefront of the planet in political,
economic and cultural fields. Confrontation between Moslems
and Christianity lasted over 14 centuries. In the first thousand
years. Islam was basically on the offensive, representing a
powerful economic and military force. Moslem conquerors
invaded Europe, Africa, India and China, building extensive
commercial and information networks there. Meanwhile, they
had created a remarkable Islam civilization in the art and
natural science of humanity. But over the past 300 years, the
surging West inflicted a series of defeats on the Moslem
world and set up colonial empires in Asia and Africa. As a
result, Western thoughts, laws and life style began to
50 • Advanced Contemporary Affairs (Book
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challenge Moslem authority. This has sparked a strong
nostalgia about the past glory among many Moslems.
“They began to wonder what went wrong with Islam
and how to revive the glorious days gone by. However, the
stark contrast between history and reality, the failure to see
hopes ahead, especially the marginalization of Moslem
countries in the globalization process, have driven them into
despair. Taking advantage of their urge in venting their
strong resentment against the West, Al Qaedaists lured them
into terrorism through abusing Islamic teachings. Western
hegemony and Moslem dependency feuled their anger.
“Mongol invasion in the 13th century led to the
decline of Moslem power. Division of the Middle East between
British and French colonists in the 19th and early 20th
century aggravated the tragedy. - U. S. – Soviet contention in
the Middle East brought disaster to the Moslem countries….-
Protracted Arab-Israeli war has deeply hurt Moslem national
and religious feelings and U.S. partiality rubbed salt into the
wounds.” (Analyzing Al Qaedaism; Contemporary
International Relations; Vol. 18, No. 3; May-June 2008; pp. 56-
58).
There is a political and economic challenge. But,
surpassing them is the moral and intellectual challenge.
Cherfi asked the ulema to discover the roots of Islam and
revitalize the faith.
Olivier Roy has the same message and he is a
sympathetic observer. His criticism is irrefutable. “A puzzling
problem remains to be answered, however, namely the
apparent dearth of reformist thinkers in the Muslim world. If
westernization is such a tremendous challenge, and no
matter what the practical adaptations to it of the average
Muslim, what accounts for the seeming lack of theological
debate? In fact there are many modern Muslim thinkers (such
as Mohammed Arkoun, Khaled Abou El Fadl, Abdolkarim
Soroush, Muhammad Shahrur and Mohsen Kadivar). The
issue is not about writers but about readers. Why are
reformists so little read?”
The picture he paints is depressingly accurate. “The
religious knowledge circulating in mosques and on the
internet is quite dogmatic and based on the same intangible
principles. Quotations play an important role: a debate might
simply be an exchange of quotations from the Koran or
Hadith, with little reasoning or analysis. Such citations are
always from the basic texts and seldom from commentators
(except a few favourites like Ibn Taymiyya). Self-taught
mullahs have mimetic relations with traditional ulama: they
speak of knowledge, science and authority, and make use of
a classical terminology, albeit applied to a reduced corpus.
The authentication process for Hadith (isnad, or chains of
transmission) is borrowed from tradition. There is no use of
modern tools of exegesis such as linguistics and history.
In addition the lack of knowledge is often legitimized
by schools of thought like the Wahhabis and Tablighi. There
is a great deal of anti-intellectualism in all contemporary
forms of religious revivalism, in Islam and in Christianity. The
founder of Wahhabism, Muhammad Ibn Abdul Wahhab, wrote
only one very small book, Kitab al-Tawhid (The Book of Divine
International Affairs • 51
Unity) : why should a good believer try to learn more and go
further? For the Tablighi faith is at stake rather than learning.
Young born-again Muslims do not want to undertake years of
study; they want the truth immediately. It is of little avail to
lament the contempt for theology and philosophy among
revivalist believers. This contempt is no accident but part of
their religious experience.” (Roy pp. 30 and 169).
In combating, both, the nihilistic
terrorist and imperialist wrongs, the Muslim
will have done more than find the true
meaning of Jihad. He would have discovered
the core of Islam. That is what this jihad is
for – to save the soul of Islam.
We are reproducing the book Introducing Global Issues,
edited by Michael T Snarr & D. Neil Snarr. This book has been
organized into five parts. Part 1 focuses on conflict and
security issues. It considers some of the primary sources of
conflict, such as weapons of mass destruction, nationalism,
terrorism, and human rights abuses, and some of the many
approaches to establishing and maintaining peace. Part 2
concentrates on economic issues, ranging from international
trade and capital flows to one of the major concerns that
confronts humanity—poverty. Related political and social
issues are also examined. Part 3 deals with development
issues, such as population, health, and women and children—
issues that tend to plague (but are not confined to) the
poorer countries. Part 4 focuses on environmental issues,
such as the global commons, sustainable development,
global warming, and ozone depletion, and on global attempts
to solve them. Part 5 discusses possible future world orders,
sources of hope and challenges in the coming decades, and
innovative actions that are being taken to make a positive
impact on global issues. In the Book 67 we have published its
Part 1. Remaining parts of the book is being published here. -
Editor
International Affairs • 75
Bruce E. Moon
International trade is often treated purely as an economic
matter that can and should be divorced from politics. This is a
mistake, because trade not only shapes our economy but
also determines the kind of world in which we live. The far-
reaching consequences of trade pose fundamental choices
for all of us. Citizens must understand those consequences
before judging the inherently controversial issues that arise
over trade policy. More than that, we cannot even make
sound consumer decisions without weighing carefully the
consequences of our own behavior.
The Case for Trade
The individual motives that generate international
trade are familiar. Consumers seek to buy foreign products
that are better or cheaper than domestic ones in order to
improve their material standard of living. Producers sell their
products abroad to increase their profit and wealth.
Most policymakers believe that governments should
also welcome trade because it provides benefits for the
nation and the global economy as well as for the individual.
Exports produce jobs for workers, profits for corporations, and
revenues that can be used to purchase imports. Imports
increase the welfare (well-being) of citizens because people
can acquire more for their money as well as obtain products
that are not available from domestic sources. The stronger
economy that follows can fuel increasing power and prestige
for the nation as a whole. Further, the resultant
interdependence and shared prosperity among countries
may strengthen global cooperation and maintain
international peace.
Considerable historical evidence supports the view
that trade improves productivity, consumption, and therefore
material standard of living (Moon 1998). Trade successes
have generated spurts of national growth, most notably in
East Asia. The global economy has grown most rapidly during
periods of trade expansion, especially after World War II, and
has slowed when trade levels have fallen, especially during
the Great Depression of the 1930s. Periods of international
peace have also coincided with trade- induced growth, while
war has followed declines in trade and prosperity.
However, more recent evidence casts doubt on
whether trade has had such positive effects during the era of
globalization, especially among poor countries. Globally,
trade as a percentage of gross domestic product (GDP; the
total goods and services produced in a given year) has more
than doubled since 1960, and average incomes are now
nearly 2.5 times larger. Yet the groups of countries that have
lagged behind over that period began as the most active
traders in the world. Africa’s trade levels were more than
twice the global average in 1960 and remain well above the
average now, but for nearly half a century, per capita income
has grown only about 0.5 percent per year, and it was lower
in 2005 than in 1975. Among the heavily indebted poor
countries, whose trade levels are also very high, average
income today is lower than it was in 1965. A World Bank
report indicating that the median per capita growth of
developing countries was 0.0 percent between 1980 and
1998 also suggests that trade expansion may be
76 • Advanced Contemporary Affairs (Book
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considerably more beneficial for developed nations than for
poorer ones (Easterly 1999). Another report establishes that
inequality has grown both within and between societies,
estimating that since 1980 the number of people living on an
income of less than $2 a day has grown from 2.4 billion to 2.7
billion, a figure that represents more than 45 percent of
humankind (Chen and Ravallion 2004).
Still, the private benefits of trade have led individual
consumers and producer to embrace it with zeal for the past
half century. As a result, trade has assumed a much greater
role in almost all nations, with exports now constituting about
a quarter of the economy in most countries and over half in
many (World Bank 2002). Even in the United States, which is
less reliant on trade than virtually any other economy in the
world because of its size and diversity, the export sector is
now about 10 percent of GDP.
Since World War II, Most governments have
encouraged and promoted this growth in trade levels, though
they have also restrained and regulated it in a variety of
ways. All but a handful of nations now rely so heavily on jobs
in the export sector, and on foreign products to meet
domestic needs, that discontinuing trade is no longer an
option. To attempt it would require a vast restructuring that
would entail huge economic losses and. massive social
change. Furthermore, according to the “liberal” trade theory
accepted by most economists, governments have no
compelling reason to interfere with the private markets that
achieve such benefits. The reader is cautioned that the term
liberalism, as used throughout this chapter, refers to liberal
economic theory that opposes government interference with
the market, and is not to be confused with the ambiguous
way the term liberal is applied in US politics, where it often
means the opposite.
From its roots in the work of Scottish political
economist Adam Smith (1723-1790) and English economist
David Ricardo (1772-1823), this liberal perspective has
emphasized that international trade can benefit all nations
simultaneously, without requiring governmental involvement
(Smith 1910). According to Ricardo’s theory of comparative
advantage (1981), no nation need lose in order for another to
win, because trade allows total global production to rise. The
key to creating these gains from trade is the efficient
allocation of resources, whereby each nation specializes in
the production of goods in which it has a comparative
advantage. For example, a nation with especially fertile
farmland and a favorable climate can produce food much
more cheaply than a country that lacks this comparative
advantage. If it were to trade its excess food production to a
nation with efficient manufacturing facilities for clothing
production, both nations would be better off, because trade
allows each to apply its resources to their most efficient use.
No action by governments is required to bring about this
trade, however, since profit-motivated investors will see to it
that producers specialize in the goods in which they have a
comparative advantage, and consumers will naturally
purchase the best or cheapest products. Thus, liberal theory
concludes that international trade conducted by private
actors free of government control will maximize global
welfare.
International Affairs • 77
Challenges to the Liberal Faith in Trade
Though trade levels have grown massively in the two
centuries since Adam Smith presented his theories on
political economy, no government has followed the advice of
liberal economic theorists to refrain from interfering with
trade altogether. That is because governments also have
been influenced by a dissenting body of thought known as
mercantilism, which originated with the trade policy of
European nations, especially England, from the sixteenth
century to the middle of the nineteenth.
While mercantilists do not oppose trade, they do bold
that governments must regulate it in order for trade to
advance various aspects of the national interest. The
aspirations of mercantilists go beyond the immediate
consumption gains emphasized by liberals, to include long-
term growth, national self-sufficiency, the vitality of key
industries, and a powerful state in foreign policy. Because
most states accept the mercantilist conviction that trade has
negative as well as positive consequences, they try to
manage it in a fashion that will minimize its most severe
costs yet also capture the benefits claimed for it by liberal
theory. It is a fine line to walk.
In particular, mercantilists observe that the rosy
evaluation of trade advanced by Smith and Ricardo was
predicated on their expectation that any given nation’s
imports would more or less balance its exports. However,
when a nation’s imports are greater than its exports—
meaning that it buys more from other nations than it sells to
them—mercantilists warn that this “trade deficit” carries with
it potential dangers that may not be readily apparent. On its
face, a trade deficit appears as the proverbial free lunch: if a
nation’s imports are greater than its exports, it follows that
national consumption must exceed its production. One might
ask how anyone could object to an arrangement that allows a
nation to consume more than it produces. The answer lies in
recognizing that such a situation has negative consequences
in the present and, especially, dangerously adverse
repercussions in the future.
For example, the United States has run a substantial
trade deficit for three decades, with imports surpassing
exports by more than $5 trillion over that period, including
about $760 billion in 2006 alone. That trade deficit allowed
US citizens to enjoy a standard of living more than $2500 per
person higher than would otherwise be possible. But
mercantilists observe that these excess imports permit
foreigners to obtain employment and profits from production
that might otherwise benefit US citizens. For example, since
the US trade deficit began to bloom in the 1970s, the
massive sales of Japanese cars in the United States have
transferred millions of jobs out of the US economy,
accounting for high levels of unemployment in Detroit and
low levels of unemployment in Tokyo. Corporate profits and
government tax revenues also accrue abroad rather than at
home.
However, the longer-term impact of trade deficits
produces even greater anxiety. Simply put, trade deficits
generate a form of indebtedness. Just as individuals cannot
continue to spend more than they earn without eventually
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suffering detrimental consequences, the liabilities created by
trade deficits threaten a nation’s future. Unfortunately, the
consequences of trade imbalances cannot be evaluated
easily, because they trigger complex and unpredictable flows
of money, including some that occur years after the trade
deficit itself.
To understand this point, consider that the trade
deficit of the United States means that more money flows out
of the US economy, in the form of dollars to pay for imports,
than flows back into the US economy, through payments for
US goods purchased by foreigners. The consequences of the
trade deficit depend in large part on what happens to those
excess dollars, which would appear to be piling up abroad.
In fact, some of these dollars are, literally, piling up
abroad. About $360 billion in US currency is held outside the
United States. However, this cash held abroad is a mere drop
in the bucket, less than 7 percent of the $5.4 trillion that has
flowed out of the United States to pay for the excess of
imports over exports since 1985. That year, the last time that
Americans owned more assets abroad than foreigners owned
of US assets—marked the transformation of the United States
from a net creditor nation to a debtor nation. About 93
percent of that $5.4 trillion has already found its way back
into the US economy as loans to Americans and purchases of
US financial assets. For example, the US Treasury has
borrowed $600 billion from foreign citizens and more than
$1.5 trillion from foreign governments by selling them US
Treasury bonds. Not only must this debt be repaid someday,
but foreigners now receive more than $130 billion in interest
payments annually from the US federal government. US
businesses owe foreigners another $2.7 trillion as the result
of the sale of corporate bonds. About $2.5 trillion in stocks—
about 10 percent of outstanding US equities—are owned by
foreigners. Such capital flows can offset a trade deficit
temporarily and render it harmless in the short run, but they
create future liabilities that only postpone the inevitable need
to balance production and consumption. The United States is
being sold to foreigners piece by piece to finance a trade
deficit that continues to grow.
Economists disagree about whether these
developments ought to raise alarm. After all, the willingness
of foreigners to invest in the United States and to lend money
to Americans surely is an indication of confidence in the
strength of the US economy. More generally, as Chapter 7
shows, capital flows can be beneficial to the economy and its
future. Indeed, foreign capital is an essential ingredient to
development in many third world countries. Whether capital
inflows produce effects that are, on balance, positive or
negative, depends heavily on the source of the capital, the
terms on which it is acquired, the uses to which it is put, and
the unpredictable future behavior of foreign lenders and
investors.
For example, should foreigners decide to use their
$360 billion worth of holdings in US currency to purchase US
goods; the result could be catastrophic: the increased
demand for US products would bid up prices and unleash
massive inflation. Alternatively, should they try to exchange
those dollars for other currencies, the increased volume of
International Affairs • 79
dollars available in currency markets would constitute excess
supply that could trigger a violent collapse of the external
value of the dollar. If owners of US Treasury certificates—
including Japan ($600 billion) and China ($400 billion)—sell
their dollar-denominated holdings and invest in euro- or yen-
denominated assets,. US interest rates would rise and the
dollar would plummet. In July 2007, Chinese officials
threatened to use their dollar-denominated holdings,
estimated at $900 billion in various forms, to achieve political
leverage in negotiations with the United States over other
matters.
Even if none of these scenarios occur suddenly – as
they did in Mexico, Argentina, Russia, Thailand, Malaysia,
Indonesia, and Korea in recent years—over time the excess
supply of dollars is bound to erode the value of the dollar
more gradually. No one can predict the timing or severity of
this decline, but it has been long under way already: the
dollar was once equivalent to 360 Japanese yen, but traded
at just over 100 yen in early 2005. The dollar has declined by
nearly half just since 2000, from 1:18 euros to under 0.65
euros by 2008. As the purchasing power of the dollar
continues to decline, the prices paid by Americans for foreign
products, services, and investment assets increase. The net
worth of Americans—their national wealth—declines.
Thus a trade deficit provides immediate benefits but
also risks reducing the standard of living for future
generations. Americans who have grown accustomed to
consuming far more than they produce will be forced to
consume far less. Because these consequences are
uncertain, nations vary somewhat in their tolerance for trade
deficits, but most try to minimize or avoid them altogether,
as counseled by mercantilists.
Options in Trade Policy
To achieve their desired trade balance, nations often
combine two mercantilist approaches. They may emphasize
the expansion of exports through, a strategy known as
industrial policy. More commonly, they emphasize minimizing
imports, a stance known generally as protectionism (Fellows
1993).
Protectionist policies include many forms of import
restriction designed to limit the purchase of goods from
abroad. All allow domestic import-competing industries to
capture a larger share of the market and, in the process, to
earn higher profits and to employ more workers at higher
wages. The most traditional barriers are taxes on imports
called tariffs, or import duties, but they are no longer the
main form of protectionism in most countries.
In fact, after a long decline from their peak in the
1930s, tariff levels throughout the world are now generally
very low. In the United States, the average tariff rate reached
a modern high of 59 percent in 1932 under what has been
called “a remarkably irresponsible tariff law,” the Smoot-
Hawley Act, which has been widely credited with triggering a
spiral of restrictions by other nations that helped plunge the
global economy into the Great Depression of the 1930s. The
average rate in the United States was reduced to 25 percent
after World War II and declined to about 2 percent after the
Uruguay Round of trade negotiations (discussed in greater
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detail later in the chapter) concluded in 1994. Most other
countries have followed suit—and some have reduced rates
even further—so that average rates above 10 percent are
now quite rare.
However, in place of tariffs, governments have
responded to the pleas of industries threatened by foreign
competition with a variety of nontariff barriers (NTBs),
especially voluntary export restraints (VERs). In the most
famous case of VERs, Japanese automakers “voluntarily”
agreed to limit exports to the United States in 1981 (had
Japan refused, a quota that would have been more damaging
to Japanese automakers would have been imposed).
A favorable trade balance also can be sought through
an industrial policy that promotes exports. The simplest
technique is a direct export subsidy, in which the government
pays a domestic firm for each good exported, so that it can
compete with foreign firms that otherwise would have a cost
advantage. Such a policy has at least three motivations. First,
by increasing production in the chosen industry, it reduces
the unemployment rate. Second, by enabling firms to gain a
greater share of foreign markets, it gives them greater
leverage to increase prices (and profits) in the future. Third,
increasing exports will improve the balance of trade and
avoid the problems of trade deficits.
Liberals are by no means indifferent to the dangers of
trade deficits, but they argue that most mercantilist cures are
worse than the disease. When mercantilist policies affect
prices, they automatically create winners and losers and in
the process engender political controversies. For example, to
raise the revenue to pay for a subsidy, the domestic
consumer has to pay higher taxes. As noted above,
protectionism also harms the consumer by raising prices
even while it benefits domestic firms that compete against
imports.
The Multiple Consequences of Trade
As nations choose among policy options, they must
acknowledge liberal theory’s contention that free trade allows
the market to efficiently allocate resources and thus to
maximize global and national consumption. Nonetheless,
governments almost universally restrict trade, at least to
some degree. That is because governments seek many other
outcomes from trade as well—full employment, long-term
growth, economic stability, social harmony, power, security,
and friendly foreign relations—yet discover that these
desirable outcomes are frequently incompatible with one
another. Because free trade may achieve some goals but
undermine others, governments that fail to heed the advice
of economic theory need not be judged ignorant or corrupt.
Instead, they recognize a governmental responsibility to cope
with all of trade’s consequences, not only those addressed by
liberal trade theory. For example, while trade affects the
prices of individual products, global markets also influence
which individuals and nations accumulate wealth and political
power. Trade determines who will be employed and at what
wage. It determines what natural resources will be used and
at whit environmental cost. It shapes opportunities and
constraints in foreign policy.
International Affairs • 81
Because trade affects such a broad range of social
outcomes, conflict among alternative goals and values is
inevitable. As a result, both individuals and governments
must face dilemmas that involve the multiple consequences
of trade, the multiple goals of national policy, and the
multiple values that compete for dominance in shaping
behavior (Moon 2000).
The Distributional Effects of Trade: Who
Wins, Who Loses?
Many of these dilemmas stem from the sizable effect
that international trade has on the distribution of income and
wealth among individuals, groups, and nations. Simply put,
some gain material benefits from trade while others lose.
Thus, to choose one trade policy and reject others is
simultaneously a choice of one income distribution over
another. As a result, trade is inevitably politicized: each group
pressures its government to adopt a trade policy from which
it expects to benefit.
The most visible distributional effects occur because
trade policy often protects or promotes one industry or sector
of the economy at the expense of others. For example, in
response to pleas from the US steel industry, President
George W. Bush imposed a temporary 30 percent tariff on
various types of imported steel in March 2002. Because the
import tax effectively added 30 percent to the price of steel
imports, the US steel industry could benefit from this
protection against foreign competition by increasing its share
of the market, by raising its own prices, or by some
combination of the two. A larger market share and/or higher
prices would certainly increase the profits of US steel firms,
which would benefit steel executives and stockholders, and
perhaps permit higher levels of employment and wage rates,
which would benefit steel workers. Steel producers argued
that the respite from foreign competition brought idled mills
back on line and kept teetering plants from shutting down,
resurrecting 16,000 steel jobs.
Distributional effects are often regional as well as
sectoral. The entire economy of steel-producing areas would
be boosted by the tariff, because steel companies would
purchase more goods from their suppliers, executives and
workers would purchase more products, and the multiplier
effect would spread the gains in jobs and profits throughout
the regional economies where the steel industry is
concentrated—Pennsylvania, Ohio, and West Virginia. In fact,
critics contended (and White House officials only
halfheartedly denied) that the main purpose of the tariffs was
to boost the president’s reelection prospects in those key
electoral states.
However, these gains represent only one side of the
distributional effect, because there are losers as well as
winners. For example, by making foreign-produced steel
more expensive, the tariffs also harm domestic automakers,
who must pay higher prices for the steel they use. Indeed,
the representatives of auto-producing states like Michigan
and Tennessee denounced the tariffs. The president’s own
economic advisers, led by Treasury Secretary Paul O’Neill,
also opposed the tariffs, bolstered by liberal theory’s
contention that the total losses would outweigh the total
82 • Advanced Contemporary Affairs (Book
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benefits. A report by the International Trade Commission
estimated the cost to industries that consume steel at more
than $680 million per year. A study backed by steel-using
companies concluded that higher steel prices had cost the
country about 200,000 manufacturing jobs, many of which
went to China, where Chinese steel remained cheap. This
episode illustrates that most barriers to trade harm
consumers because of higher prices, a point always
emphasized by proponents of free trade.
Trade policy also benefits some classes at the
expense of others, a point more often emphasized by those
who favor greater governmental control. For example, the
elimination of trade barriers between the United States and
Mexico under the terms of the North American Free Trade
Agreement (NAFTA) forces some US manufacturing workers
into direct competition with Mexican workers, who earn a
markedly lower wage. Since NAFTA guarantees that imports
can enter the United States without tariffs, some US
businesses move to Mexico, where production costs are
lower, and US workers lose their jobs in the process. Facing
the threat of such production shifts, many more US workers
will accept a decline in wages, benefits, or working
conditions. The losses from such wage competition will be
greatest for unskilled workers in high-wage countries
employed in industries that can move either their products or
their production facilities most easily across national
boundaries. But they also affect skilled workers in industries
like steel and autos. Others, particularly more affluent
professionals who face less direct competition from abroad
(such as doctors, lawyers, and university professors), stand to
gain from trade, because it lowers prices on the goods they
consume. Of course, the greatest beneficiaries are the
owners of businesses that profit from lower wage rates and
expanded markets.
Proponents of free trade tend to de-emphasize these
distributional effects and instead focus on the impact of trade
on the economy as a whole. That is partly because liberal
theory contends that free trade does not decrease
employment but only shifts it from an inefficient sector to one
in which a nation has a comparative advantage. For example,
US workers losing their jobs to Mexican imports should
eventually find employment in industries that export to
Mexico. Proponents of free trade insist that it is far better to
tolerate these “transition costs”—the short-term dislocations
and distributional effects—than to protect an inefficient
industry. Workers are not so sure, especially because “short-
term effects seem to last a lot longer to those who actually
live through them, and because future prospects rarely
compensate for present losses when security, stability, and
peace of mind are factored in.
Because these distributional consequences have such
obvious political implications, the state is also much more
attentive to them than are economic theorists. That is one
reason why all governments control trade to one degree or
another. Of course, that does not mean that they do so
wisely or fairly, in part because their decisions are shaped by
patterns of representation among the constituencies whose
material interests are affected by trade policy. In general,
workers tend to be underrepresented, which is .why trade
International Affairs • 83
policies so often encourage trade built on low wages that
enrich business owners but constrain the opportunities for
workers. Moreover, as the discussion of trade deficits has
indicated, the economic activities shaped by trade policies
tend to affect current generations very differently from future
ones—and the latter are seldom represented at all.
The Values Dilemma
These distributional effects pose challenging trade-
offs among competing values. For example, the effects of
NAFTA were predicted to include somewhat lower prices for
US consumers but also job loss or wage reduction for some
unskilled US workers. The positions taken on this issue by
most individuals, however, did not hinge on their own
material interests; few could confidently foresee any personal
impact of NAFTA, since the gains were estimated at well
under 1 percent of GDP, and job losses were not expected to
exceed a few hundred thousand in a labor force of more than
a hundred million. However, the choice among competing
values was plain: NAFTA meant gains in wealth but also
greater inequality and insecurity for workers. Some citizens
acceded to the judgment of liberal theory that the country as
a whole would be better off with freer trade, while others
identified with the plight of workers, who were more skeptical
of liberal theory simply because, for them, the stakes were so
much higher. After all, it is easy for a theorist to postulate
that job losses in an import-competing industry would be
matched by job gains in an exporting firm, but it is far harder
for a worker who has devoted his life to one career to pack up
and move to a strange town, hopeful that he might find a job
that requires skills he may not possess in an unfamiliar
industry. In the final analysis, NAFTA became a referendum
on what kind of society people wished to live in. The decision
was quintessentially American: one of greater wealth but also
greater inequality and insecurity. Other nations, which assess
the trade-off between values differently, might have chosen
an alternative policy toward trade.
Of course; distributional effects gave rise to other
value choices as well. Since the gains from NAFTA were
expected to be greater for Mexico than for the United States,
the conscientious citizen would also weigh whether it is
better to help Mexican workers because they are poorer, or
to protect US workers because they are US citizens. As
Chapter 8 implies, such issues of inequality in poor societies
can translate directly into questions of life or death. As a
result, the importance of trade policy, which has such a
powerful impact on the distribution of gains and losses, is
heightened in poor, dependent nations where half of the
economy is related to trade.
Perhaps the most challenging value trade-offs
concern the trade policies that shift gains and losses from
one time period to another. Such “inter- generational” effects
arise from a variety of trade issues. For example, as
discussed earlier, the US trade deficit, like any form of debt,
represents an immediate increase in consumption but a
postponement of its costs. The Japanese industrial policy of
export promotion fosters a trade surplus, which produces the
opposite effect in Japan. The subsidies the Japanese
government pays to Japanese exporters require Japanese
citizens to pay both higher prices and higher taxes. However,
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the sacrifices of Japan’s current generation may benefit
future ones if this subsidy eventually transforms an “infant
industry” into a powerful enterprise that can repay the
subsidies through cheaper prices or greater employment.
The values dilemma encompasses much more than
just an alternative angle on distributional effects, however
(Polanyi 1944). The debate over “competitiveness,” which
began with the efforts by US businesses to lower their
production costs in order to compete with foreign firms,
illustrates how trade considerations may imply a compromise
of other societal values. Companies could lower their costs if
the abolition of seniority systems or age and gender
discrimination laws allowed them to terminate employees at
will. But that would leave workers vulnerable to the whim of a
boss. Labor costs would be reduced if the minimum wage
and workplace safety regulations were cut, if collective
bargaining and labor unions were outlawed, and if pensions,
healthcare, paid vacations and holidays, sick leave, and
workers’ compensation for accidents were eliminated. But
such actions entail a compromise with fundamental values
about the kind of society in which people want to live.
Government regulations that protect the environment,
promote equality and social harmony, and achieve justice
and security may add to production costs, but surely
achieving economic interests is not worth abandoning all
other values. Choosing between them is always difficult for a
society, because reasonable people can differ in the priority
they ascribe to alternative values. Still, agreements on such
matters can usually be forged within societies, in part
because values tend to be broadly, if not universally, shared.
Unfortunately, trade forces firms burdened by these
value choices to compete with firms operating in countries
that may not share them. This situation creates a dilemma
for consumers, forcing them to balance economic interests
against other values. For example, continuing to trade with
nations that permit shabby treatment of workers—or even
outright human rights abuses—poses a painful moral choice,
not least because goods from such countries are often
cheaper. As Chapter 4 documents, foreign governments have
often declared their opposition to human rights abuses but
have seldom supported their rhetoric with actions that
effectively curtail the abuses. In fact, the maintenance of
normative standards has fallen to consumers, who must
unwittingly answer key questions daily: Should we purchase
cheap foreign goods like clothing and textiles even though
they may have been made with child labor—or even slave
labor? Of course, we seldom know the conditions under which
these products were produced—or even where they were
produced—so we ask government to adopt policies to
support principles we cannot personally defend with our own
consumer behavior.
Where values are concerned, of course, we cannot
expect everyone to agree with the choices we might make.
As Chapter 11 describes, child labor remains a key source of
comparative advantage for many countries in several
industries prominent in international trade. We cannot expect
them to give up easily a practice that is a major component
International Affairs • 85
of their domestic economy and that is more offensive to us
than to them. Unfortunately, if trade competitors do not
share our values, it may prove difficult to maintain these
values ourselves—unless we restrict trade, accept trade
deficits, or design state polities to alleviate the most dire
consequences. After all, it is hard to see how US textile
producers can compete with the sweatshops of Asia without
creating sweatshops in New York. That point inevitably
animates a complex debate over whether eliminating
sweatshops would really benefit the poor, a dilemma of
international trade that cannot be avoided merely by refusing
to think about it.
Foreign Policy Considerations: Power and
Peace
Some of the most challenging value choices concern
the effect of trade on the foreign policy goals pursued by
states, especially power, peace, and national autonomy.
Policymakers have long been aware that trade has two deep,
if contradictory, effects on national security. On the one
hand, trade contributes to national prosperity, which
increases national power and enhances security. On the
other hand, it has the same effect on a nation’s trade
partner, which could become a political or even military rival.
The resulting ambivalent attitude is torn between the vision
of states cooperating for economic gain, and the recognition
that they also use trade to compete for political power.
While a market perspective sees neighboring nations
as potential customers, the state must also see them as
potential enemies. As a result, the state not only must
consider the absolute gains it receives from trade, but also
must weigh those gains in relative terms, perhaps even
avoiding trade that would be more advantageous to its
potential enemies than to itself. For this reason, states are
attentive to the distribution of the gains from trade and
selective about their trade partners, frequently encouraging
trade with some nations and banning it with others.
While understandable, such policies sometimes lead
to open conflict. In fact, US president Franklin Roosevelt’s
secretary of state, Cordell Hull, contended that bitter trade
rivalries were the chief cause of World War I and a substantial
contributor to the outbreak of World War II. Both wars were
precipitated by discriminatory trade policies in which
different quotas or duties were imposed on the products of
different nations. Hull, who believed that free multilateral
trade would build bridges rather than create chasms between
peoples and nations, thus championed the nondiscrimination
principle and urged the creation of international institutions
that would govern trade in accordance with it. Moreover, the
Great Depression of the 1930s made it plain that
international institutions are required to establish the rules of
trade and create the international law that embodies them.
In response, the United States sponsored the Bretton
Woods trade and monetary regime, centered on the General
Agreement on Tariffs and Trade (GATT), the World Bank, and
the International Monetary Fund (IMF). Since 1946, GATT,
which evolved into the World Trade Organization (WTO) in
1995, has convened eight major negotiating sessions
(referred to as “rounds”) in which nations exchange
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reductions in trade barriers. This bargaining is necessary to
overcome the inclination of most nations to retain their own
trade barriers while hoping other countries will lower theirs.
The World Bank supports the effort by lending money to
nations that might otherwise seek trade-limiting solutions to
their financial problems. The IMF facilitates trade by providing
a stable monetary system that permits the easy exchange of
national currencies and the adjustment of trade imbalances.
The result has been a dramatic increase in global trade.
In between negotiating rounds, the GATT/WTO
dispute resolution mechanism has provided a forum for
diverting the inevitable skirmishes over trade into the legal
arena rather than the military realm. Such was the case with
the controversial steel tariffs introduced by President George
W. Bush in March 2002. This episode demonstrated that if
mercantilist policies are controversial in the nations that
enact them, they are met with even greater hostility by the
nations with which they trade.
Immediately after the steel tariffs were announced,
the European Union (EU) lodged a complaint with the WTO. It
pointed out that the White House based its tariffs on the
“safeguard” provision of GATT, which allows governments to
provide temporary protection to industries that are
overwhelmed by sudden surges of imports. The principle is
that such industries must be given time to adjust to new
competition. However, steel imports actually crested in 1998,
and had already fallen by about 25 percent over the following
four years—even before the tariffs were imposed. The EU,
contending that the tariffs were unnecessary and therefore
illegal, sought compensation for the damage done to its
economies. Not only did the tariffs prevent European steel
producers from selling in the US market, but they also
blocked entry into the United States by big producers in
China and South Korea. These firms would naturally seek
instead to dump their products on the European market, thus
doing double damage to European producers. The EU thus
imposed steel tariffs similar to the US ones, which spread the
chaos and enlisted international support for the WTO case
against the United States.
In addition to protecting its home market, the
European Union initiated WTO proceedings to secure
compensation in the form of reduced US tariffs on other EU
products, as required by GATT. In the event that no
agreement on compensation could be reached, the European
Union instead asked the WTO to authorize retaliatory duties
on selected US products. Since it saw the steel tariffs as
motivated by President Bush’s desire to impress voters in
swing states like Pennsylvania and Ohio, the EU proposed
that the retaliation be directed at US goods that would inflict
political pain on the White House. The EU chose citrus fruit
and clothing because they were produced in battleground
states such as Florida and the Carolinas. In March 2003 the
WTO ruled against the United States and in December
President Bush removed the tariffs, though in defiance he
declared that the WTO had nothing to do with the decision.
At the regional level, a similar belief in the efficacy of
free trade as a guarantor of peace was an important
motivation for the initiative that eventually led to the creation
International Affairs • 87
of the European Union. In both the EU and Bretton Woods,
policymakers saw several ways that an open and
institutionalized trading system could promote peace among
nations. The institutions themselves could weaken the hold of
nationalism and mediate conflict between nations. Trade-
induced contact could break down nationalistic hostility
among societies. Multilateralism (nondiscrimination) would
tend to prevent grievances from developing among states.
Interdependence could constrain armed conflict and foster
stability, while the economic growth generated by trade
could remove the desperation that leads nations to
aggression.
European integration was launched in 1951 with the
founding of the European Coal and Steel Community (ECSC),
which internationalized an industry that was key not only for
the economies of the six nations involved, but also for their
war-making potential. With production facilities scattered
among different countries, each became dependent on the
others to provide both demand for the final product and part
of the supply capacity. This arrangement fulfilled the liberal
dream of an interdependence that would prevent war by
making it economically suicidal. In fact, the ECSC was an
innovative form of peace treaty, designed, in the words of
Robert Schuman, to “make it plain that any war between
France and Germany becomes, not merely unthinkable, but
materially impossible” (Pomfret 1988: 75). The most recent
step to encourage European trade was the creation of a new
regional currency, the euro,. to replace national currencies in
2001.
Institutional efforts to secure global peace require the
exercise of power. According to hegemonic stability theory,
one dominant nation—a hegemon—will usually have to
subsidize the organizational costs and will frequently offer
side benefits in exchange for cooperation, such as the
massive infusion of foreign aid provided to Europe by the
United States under the Marshall Plan in the late 1940s.
Maintaining the capability to handle these leadership
requirements entails substantial costs. For example, US
expenditures for defense, which have been many times
higher than those of nations with which it has competed
since World War II, erode the ‘competitiveness of US business
by requiring higher tax levels; they constrain the funds
available to spend on other items that could enhance
competitiveness; and they divert a substantial share of US
scientific and technological expertise into military innovation
and away from commercial areas. The trade-off between
competitiveness and defense may be judged differently by
different individuals, but it can be ignored by none.
International Cooperation and National
Autonomy
International institutions may be necessary to
facilitate trade and to alleviate the conflict that inevitably
surrounds it, but they can also create conflict. Institutions
require hegemonic leadership, but many critics complain that
the United States benefits so much from its capacity to
dictate the rules under which institutions operate that they
have become extensions of US imperialism. Institutions seek
to maintain fair competition among firms in different
countries—which is essential to the international trading
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system— but they must also do so without undermining the
national sovereignty and autonomy that are central to the
modem state system.
Trade disputes test the capacity of institutions to
balance these imperatives, because one nation will often
defend its policy as a rightful exercise of national
sovereignty, while another may challenge it as an unfair
barrier to trade. Since governments have many compelling
motives for enacting policies that affect trade, clashes of
values often appear as struggles over the rightful boundaries
of sovereignty. Such disagreements can be settled by appeal
to GAIT or, more recently, to the WTO, but not even the
WTO’s chief sponsor, the United States, accepts the dominion
of the WTO without serious reservations about its intrusion
into affairs historically reserved for national governments.
Indeed, even though the US administration strongly
supported the creation of the WTO to prevent trade violations
by other nations, a surprising variety of US groups opposed
its ratification because it might encroach on US sovereignty.
Environmental groups such as Friends of the Earth,
Greenpeace, and the Sierra Club were joined not only by
consumer advocates like Ralph Nader, but also by
conservatives such as Ross Perot, Pat Buchanan, and Jesse
Helms, who feared that a WTO panel could rule that various
US government policies constituted unfair trade practices,
even though they were designed to pursue values utterly
unrelated to trade. For example, EU automakers have
challenged the US law that establishes standards for auto
emissions and fuel economy. Buchanan said, “WTO means
putting America’s trade under foreign bureaucrats who will
meet in secret to demand changes in United States laws....
WTO tramples all over American sovereignty and states’
rights” (Dodge 1994: 1D). Because the WTO could not force a
change in US law, GATT director-general Peter Sutherland
called this position “errant nonsense” (Tumulty 1994), but
the WTO could impose sanctions or authorize an offended
nation to withdraw trade concessions as compensation for
the injury.
The most dramatic example occurred in the 1994
case known as “GATTzilla versus Flipper,” in which a GATT
tribunal ruled in favor of a complaint brought by the EU on
behalf of European processors who buy tuna from countries
that use purse seine nets. The United States boycotts tuna
caught in that manner because the procedure also kills large
numbers of dolphins, but this value is not universally shared
by other nations. In fact, the GATT tribunal ruled that the US
law was an illegal barrier to trade because it discriminates
against the fishing fleets of nations that use this technique.
The United States saw this as an unwarranted intrusion into
its domestic affairs and an affront to US values.
Soon thereafter the United States found itself on the
other side of the clash between fair competition and national
sovereignty when it appealed to the WTO to rule that the
EU’s prohibition of beef containing growth hormones violated
the “national treatment” principle contained in GATT’s Article
3. Since almost all cattle raised in the United States are fed
growth hormones and very few European cattle are, the
United States contended that the EU rule was simply
International Affairs • 89
disguised protectionism that unfairly discriminated against
US products. The EU contended that such beef was a cancer
risk and that as a sovereign power it had the right to
establish whatever health regulations it chose to protect its
citizens. The WTO ruled in favor of the United States,
incurring the wrath of those who saw this as an example of
national democratic processes being overruled by
undemocratic global ones. Can it be long before Colombia
challenges US drug laws as discriminating against marijuana
while favoring Canadian whiskey?
Neither can regional agreements avoid this clash
between fair competition in trade and national autonomy.
The first trade dispute under NAFTA involved a challenge by
the United States to regulations under Canada’s Fisheries
Act, established to promote conservation of herring and
salmon stocks in Canada’s Pacific Coast waters. Soon
thereafter the Canadian government challenged US
Environmental Protection Agency regulations that require the
phasing-out of asbestos, a carcinogen no longer permitted as
a building material in the United States (Cavanaugh et al.
1992).
Similarly, critics of the EU worry that its leveling of the
playing field for trade competition also threatens to level
cultural and political differences among nations. Denmark, for
example, found that free trade made it impossible to
maintain a sales tax rate higher than neighboring Germany’s,
because Danish citizens could simply evade the tax by
purchasing goods in Germany and bringing them across the
border duty-free. Competitiveness pressures also make it
difficult for a nation to adopt policies that impose costs on
business when low trade barriers force firms to compete with
those in other countries that do not bear such burdens. For
example, French firms demand a level playing field in
competing with Spanish firms whenever the French
government mandates employee benefits, health and safety
rules, or environmental regulations that are more costly than
those in Spain. In fact, free trade tends to harmonize many
national policies.
Some trade barriers are designed to protect unique
aspects of the economic, social, and political life of nations,
especially when trade affects cultural matters of symbolic
importance. For example, France imposes limits on the
percentage of television programming that can originate
abroad, allegedly in defense of French language and custom.
The obvious targets of these restrictions, US producers of
movies and youth-oriented music, contend that the French
are simply protecting their own inefficient entertainment
industry. They argue that programming deserves the same
legal protection abroad that the foreign television sets and
DVD players that display these images receive in the United
States. But if we restrict trade because we oppose child labor
or rainforest destruction, how can we object when other
countries ban the sale of US products because they violate
their values—such as music and Hollywood films that
celebrate sex, violence, and free expression of controversial
ideas, or even blue jeans, McDonald’s hamburgers, and other
symbols of US cultural domination?
Conclusion: Choices for Nations and
Individuals
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Few would deny the contention of liberal theory that
trade permits a higher level of aggregate consumption than
would be possible if consumers were prevented from
purchasing foreign products, It is hard to imagine modern life
without the benefits of trade. Of course, it does not follow
that trade must be utterly unrestricted, because the
aggregate economic effect tells only part of the story. As
mercantilists remind us, trade also carries with it important
social and political implications. Trade shapes the distribution
of income and wealth among individuals, affects the power of
states and the relations among them, and constrains or
enhances the ability of both individuals and nations to
achieve goals built on other values. Thus, trade presents a
dilemma for nations: no policy can avoid some of trade’s
negative consequences without also sacrificing some of its
benefits. That is why most governments have sought to
encompass elements of both liberalism and mercantilism in
fashioning their trade policies. The same is true for
individuals, because every day each individual must—
explicitly or implicitly—assume a stance on the dilemmas
identified in this chapter. In turn, trade forces
individuals to consider some of the following
discussion questions, questions that require
normative judgments as well as a keen
understanding of the empirical
consequences of trade. We must always
remember to ask not only what trade policy
will best achieve our goals, but also what
our goals should be.
POVERTY IN A
GLOBAL ECONOMY
Don Reeves and Jashinta Dtbsta
• Poverty is a mother watching her kids get sick too often,
or too hungry to pay attention in school.
• Poverty is to live crowded under a piece of plastic in
Calcutta, huddled in a cardboard house during a
rainstorm in. Sao Paulo, or homeless in Washington, DC.
• Poverty is watching your child die for lack of a vaccination
that would cost a few pennies, or never having seen a
doctor.
• Poverty is a job application you can’t read, a poor teacher
in a rundown school, or no school at all.
• Poverty is hawking cigarettes one at a time on jeepneys
in Manila, or being locked for long hours inside a garment
factory near Dhaka or in Los Angeles, or working long
hours as needed in someone else’s field.
International Affairs • 109
• Poverty is having a life expectancy below the national or
world average.
• Poverty is to feel powerless—without dignity or hope.
Dimensions of Poverty
Sustainable Development
More than relatively equally distributed economic
growth is needed to achieve long-term poverty reduction.
The growth and distribution must be sustainable. The
concept of sustainable development emerged in the 1970s to
help ensure that development would not ruin the
environment, which would, sooner or later, slow or reverse
development. The UN’s World Commission on Environment
and Development (WCED) has defined sustainable
development as “development which meets the needs of the
present without compromising the ability of future
generations to meet their own needs” (WCED 1987). More
recently, and as used here, the concept has evolved to
incorporate other aspects of development in addition to eco-
nomic growth. Advocates of international justice,
environmental protection, peace, sustainable population
growth, democracy, and human rights have increasingly
come to see that their goals are interlinked:
• There is no way to save the rainforests of Brazil
without addressing poor Brazilians’ need for land.
• There is no way to reduce rapid population growth in
developing countries without improving living
standards, especially for girls (see Chapters 9 and
10).
• There are no durable solutions to poverty and hunger
in the United States without social peace, broader
democratic participation, and a shift to economic
patterns that will be environmentally sustainable.
Bread for the World is a nongovernmental
organization focused on policy decisions that can reduce
hunger and poverty. It defines sustainable development in
terms of four interconnected objectives: providing economic
opportunity for poor people, meeting basic human needs,
ensuring environmental protection, and enabling democratic
participation (BFW 1995). These concepts, and those from
other chapters in this book, are reflected in the policy
suggestions of the next section.
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Antipoverty Policies in a Global Economy
Public policies aimed at reducing poverty fall into two
broad categories: creating appropriate, effective guidelines
for markets; and colJe6ting and allocating public resources,
especially for investment in human resources and in social
safety nets.
The reality of achieving effective antipoverty policies
is of course much more difficult than the assertion. Just as
some actors in the marketplace can take advantage of their
economic power, they and other powerful political actors can
sway policies to their own self-interest, whether at the local,
national, or international level. Meanwhile, poor people,
whose wellbeing is the strongest evidence of whether policies
are effective, often lack political access or clout. In addition,
they and their allies are often unclear or divided on issues of
national and international economic policy.
But as the global, knowledge-based, market economy
reaches into the far corners of our planet, people of goodwill
have only one option: to help create and implement policies
that will direct a sizable portion of this economy toward
creating income-earning opportunities for poor people. The
most important areas for policies to help reduce poverty
include: investing in people, sustaining agriculture and food
production, creating a framework for sustainable
development, and targeting international financing (BFW
1997; World Bank 2001).
Investing in People
Without question, if nations are to avoid the low-
skills/low-wage trap, their people must be healthy and well
educated. Investments in human capital (people) are
foundational.
Healthcare and nutrition: Investments in basic healthcare
and improved nutrition yield huge dividends. Healthy children
learn better. Healthy adults work better. Improved healthcare
begins with greater attention to basic public health
measures: nutrition education, clean water and adequate
sanitation, vaccination against infectious diseases,
prevention and treatment of AIDS, distribution of iodine and
Vitamin A capsules, and simple techniques of home
healthcare. Delivery of these services can be relatively
inexpensive, especially in developing countries, where village
women with minimal training can be employed. These basic
services should have priority over urban hospitals and
specialized medical training.
In some instances, public health training can be
delivered in conjunction with supplemental feeding programs
such as the Special Supplemental Food Program for Women,
Infants, and Children in the United States, or the Integrated
Child Development Services in India.
The United Nations Children’s Fund (UNICEF) provides
another instance of the payoff from direct interventions that
include education of mothers. In 1980, UNICEF estimated that
40,000 children died each day from preventable causes,
International Affairs • 123
about half of which were related to hunger. By 2003, the
estimate had been reduced to about 27,400 per day, thanks
in part to UNICEF’s fourfold program of growth monitoring,
oral rehydration therapy, breast-feeding, and immunization.
Education: Investments in basic education complement
those in healthcare and improved nutrition, and yield huge
payoffs in both developing and industrialized nations. Better
education for youth, especially girls, leads to improved health
awareness and health practices for their families on a lifelong
basis. Cognitive and other skills improve productivity, enable
better management of resources, and permit access to new
technologies. They also enhance participation in democracy.
One study of ninety-eight countries showed GDP gains
up to 20 percent resulting from increases in elementary
school enrollment, and up to 40 ‘percent resulting from
increases in secondary enrollment. In allocating educational
resources, the highest payoff is for elementary education,
because it reaches the most children (Fiske 1993).
In the United States, dramatic improvement his
followed investments in Head Start, which provides preschool
education and meals for low- income children, and the Job
Corps, which provides remedial and vocational training for
disadvantaged youth (see Figure 8.4).
Sustaining Agriculture and Food Production
Access to land: Widespread landownership by small
farmers usually contributes directly to food security and
improved environmental practices, as well as to increased
incomes. The more successful land reform programs, as in
South Korea and Taiwan, have provided at least minimum
compensation to existing landlords.
Equitable prices for farm product: Thriving agriculture is
basic to successful development in most of the poorest
nations. Much of new savings must be accumulated within
agriculture, since savings constitute such a large share of the
economy and are important for increasing agricultural
productivity and for helping to finance rural, nonfarm
businesses. Also, as their incomes rise, farmers expand their
purchases of consumer goods, providing an important source
of nonfarm employment.
In many developing countries, state-run marketing
boards have taxed agriculture by setting farm prices very low
and retaining for the government a large share of the value
from farm exports. Meanwhile, the United States and the
European Union have supported their own farmers in ways
that generate surplus crops. They also subsidize exports of
these crops, driving down prices around the world.
Developing-country farmers, who usually are not subsidized,
cannot match the low prices. Agriculture falters and with it
the whole process of development. Both rich-country export
subsidies and developing-country discrimination against
agriculture should be phased out as quickly as possible.
In a scenario long anticipated, but only beginning to play out,
competition between using cropland for food and using
cropland as a source of renewable energy may raise prices
for farmers everywhere. It will likely have negative impacts
on food-importing nations, especially in urban or coastal
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areas. But higher food prices may also enable poor-country
farmers to compete better for the markets in their own
nations.
Creating a Framework for Sustainable
Development
Access to credit: Equitable access to credit for small
farmers and small businesses is probably the highest priority
for the allocation of domestic savings or outside investment.
Training in resource and business management is often part
of successful credit programs.
Most informal economic activity results from the
efforts of small entrepreneurs who cannot find a place in the
formal economy. If they have access to good roads, markets,
and credit, small farmers and small business people can
create their own new income-earning opportunities in market
economies.
Adequate physical infrastructure: Creating and
maintaining in adequate physical infrastructure is essential to
a viable, expanding economy. Important for rural areas are
farm-to-market roads and food storage, oriented to both
domestic production and, if appropriate, exports. For all
areas, safe water, sanitation, electricity, and communication
networks are needed.
Stable legal and institutional framework: Sustainable
development requires a stable legal framework. This includes
assured property titles, enforceable contracts, equitable
access to courts and administrative bodies, and access to
information networks.
Stable currency and fiscal policies: Neither domestic nor
international investors, including small farmers and micro
entrepreneurs, are likely to invest in countries in which the
political or economic environment is unsettled. High inflation
or continuing trade deficits, which often go together,
discourage needed investments and may even drive out
domestic savings.
Effective, progressive tax systems: Effective,
progressive tax structures are key to sustainable financing
for investments in human resources and infrastructure. Taxes
based on ability to pay are also key to stabilizing or reducing
wide disparities in income distribution in both rich and poor
countries. Such tax systems are usually difficult to enact
where wealth and political power are controlled by a small
minority.
Incentives for job-creating investments: The Asian
countries that have grown so rapidly have all placed
emphasis on labor-intensive exports— some in joint ventures
with overseas partners, some with investments solicited from
abroad, but many with subsidies from within their own
economies. This is a distinct departure from their more
general commitment to follow market signals.
A primary target for job-intensive investments will be
processing operations for primary products—whether for
domestic consumption or for crops and minerals now being
exported. The success of these efforts will depend in
International Affairs • 125
considerable measure on further development of trade
among poor nations and, especially, whether rich nations are
willing to reduce higher tariffs on manufactured goods.
Development Assistance
The poorest countries will never catch up, or even
escape extreme poverty, if they depend solely on their own
resources. Their economic base, often primarily agricultural,
is too tiny to permit the savings necessary for investing in
human and other capital. Under the right conditions, private
businesses will invest in plants, equipment, some kinds of
infrastructure, and specialized training. But they cannot be
expected to fund basic human development and much of the
necessary social infrastructure.
For economic and security reasons, as well as
humanitarian motives, wealthy nations must greatly increase
the, resources they provide through development assistance.
At the UN Millennium Summit in 2000, for the first
time ever, all 198 attending nations committed themselves to
specific Millennium Development Goals to be achieved by
2015. The first commitment is to cut poverty and hunger in
half. Other goals include universal education for children;
reducing child mortality, and promoting gender equality (see
Table 8.2).
At the UN Financing for Development Conference in
Monterrey, Mexico, in 2002, nations endorsed a program to
reach these goals and made initial pledges of resources. By
the standard of military spending, for example, the resources
are not huge—on the order of two to three times the $55
billion directed to development assistance at that time. In
2005, the UN Millennium Project estimated that staying on
track to meet the Millennium Development Goals by 2015
would require development assistance from donor countries
totaling $121 billion for 2006, rising to $143 billion in 2010
and to $189 billion in 2015. In contrast, $88 billion had been
pledged for 2006. If the United States and Japan were to raise
their assistance to the same level of GNI as for most
European countries, the gap would be nearly closed (UN
Millennium Project, 2005).
Conclusion
Extreme poverty—the lack of resources or income to
command basic necessities—is the condition of about one-six
of the world’s population or one-fifth of the people in
developing countries. The absolute number of poor people
has remained about steady in recent years, while their
proportion has declined slightly, with considerable regional
variation
Countries need economic growth to overcome
poverty, but other conditions are also critical. Relatively
egalitarian distribution of national income among and within
households matters greatly. Gains must be sustainable.
Decision-making must be broadly shared.
Creating 2 billion good jobs or business opportunities
is the biggest single challenge for this generation. The
economic and policy tools to generate relatively equitable
growth have been successfully demonstrated in recent years,
particularly in East and Southeast Asia.
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Meanwhile, some of the worst effects of poverty have
been offset, and should continue to be, by public and private
interventions. For example, infant mortality and overall
hunger have declined, and literacy and longevity have
increased in many instances, even in the face of continued
poverty.
Table 8.2 UN Millennium Development Goals
POPULATION
AND MIGRATION
Table 9.3
Book Page number 177
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WOMEN AND
DEVELOPMENT
Elise Boulding and Heather Parker
CHILDREN
George Kent
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1999 10.6
2000 10.9
2001 10.8
2002 10.9
2003 10.6
2004 10.5
2005 10.1
2006 9.7
Source: United Nations Children’s Fund, The Stare of the
World’s Children (New York: Oxford University Press, annual).
The number of children who die each year, currently
about 10 million, can be made more meaningful by
comparing it with mortality due to warfare, which results in a
long-term average of about 300,000-400,000 fatalities per
year (Kent 1995). The most lethal war in all of human history
was World War H, which resulted in about 15 million battle
deaths. If civilian deaths are added to this total, including
deaths due to genocide and other forms of mass murder,
then World War H resulted in about 51 million deaths, or
about 8.6 million deaths a year over six years—compared to
under-five child deaths of well over 20 million per year. Thus
the most lethal war in history resulted in a lower death rate,
over a very limited period, than results from children’s
mortality year in and year out.
There are about 58,000 names on the Vietnam
Veterans Memorial in Washington, DC. Significant to be sure,
but this is less than the number of children under the age of
five who die every two days throughout the world. For a
memorial to list the names of all the children who die
worldwide each year, it would need to be more than 250
times as long as the Vietnam Veterans Memorial, and a new
such memorial would be needed every year.
HEALTH
Lori Heninger and Kelsey M. Swindler
Page 250
REGULATING THE
ATMOSPHERIC COMMONS
Mark Seis
Source: Daniel D. Huppert, “Why the Pacific Salmon Treaty Has Not
Brought Peace” (Seattle: University of Washington, School of Marine Affairs,
1995).
US-Canadian efforts to cooperate over Pacific salmon
began with the Fraser River Convention of 1930. This
agreement created an international Commission to restore
the Fraser River, the spawning habitat of the sockeye
salmon, and divided annual harvests equally between the
United States and Canada. Even this limited agreement took
seventeen years to achieve, and covered only one species
and one habitat. While it achieved its limited aims, it did not
adequately address how to fairly allocate the costs of
maintaining the spawning habitat of sockeye salmon. Nor, of
course, could it address the severe depletion of other salmon
stocks in the US Northwest that began in the early 1980s
(Knight 2000).
The Law of the Sea Treaty changed the international
norm of ownership of high-seas resources—from one that
applied solely to catch fish, to one based on the “state of
origin” of the fish. For salmon, the state in whose freshwater
river the salmon spawn is now considered the owner of that
resource. However, because salmon cross political
boundaries during their migrations, it is impossible to
separate them by country of origin. Hence, fishers from both
the United States and Canada catch, or “intercept,” some of
International Affairs • 233
the salmon that originate in each other’s rivers. This means
that the fishing industries of both countries are mutually
Clepenuent, to greater or lesser degrees, on the conservation
of habitat within each (Huppert 1995; Knight 2000).
In 1985, in the aftermath of the Law of the Sea Treaty
and after a fourteen-year effort, the United States and
Canada signed the Pacific Salmon Treaty. This allocated
harvests based on equitable distribution of salmon according
to state of origin. If one country intercepts more than its fair
share, this is offset by allocating an increased share of
another stock to the fishers of the other country. For
example, if Washington fishnets intercept a larger number of
Fraser River sockeye than allocated under the treaty, then
Canadian fishers to the north can intercept more Columbia
River (Alaska) chinook salmon (Knight 2000). Unfortunately,
this solution to the political dispute further increases the
harvesting of salinon and does not promote conservation.
Under the Pacific Salmon Treaty, the obligation to
conserve salmon stocks is solely the responsibility of each
country, and the United States gives authority for this
implementation primarily to local governments, states, and
Native American tribes, which are supposed to arrive at
decisions on implementation through consensus (Yanagida
1987). Throughout the region, salmon are caught by
competing fleets fol. competing purposes. Native American
tribes harvest salmon for ceremonial and commercial
purposes, and recreational fishers also compete with
commercial fisheries (Huppert 1995). The weak
decisionmaking framework in the United States, requiring
consensus among all the various stakeholders in Alaska,
Washington, and Oregon, eventually led to gridlock (Knight
2000).
By 1991, salmon stocks, which had formerly seemed
inexhaustible, were in poor condition in all but 6 percent of
their range within the continental United States, and extinct
in 38 percent of it. This meant that, while Canadian and
Alaskan stocks remained relatively strong, the salmon stocks
in Washington and Oregon were no longer viable (Knight
2000). Because of the practice of offsetting, not just the
United States was affected by this loss. Canadian fishers
depended on stocks from Washington and Oregon to offset
interceptions by US fishing boats of Canadian salmon when
they migrated to Alaskan waters.
The decline in health of salmon stocks in Washington
led to legal restrictions on their harvesting, which
dramatically reduced the number of interceptions of
Washington-origin salmon by Canadian fishers. Meanwhile,
however, Washington and Alaskan fishers were still able to
intercept salmon of Canadian origin. Washington fishers were
willing to reduce their own catch of Canadian fish to address
this inequity, but Alaskan fishers were not. Their harvests
remained large while the rest of the Pacific salmon fishing
industry was severely limited.
Canada responded by increasing its fishing off the
coast of Vancouver to try to balance Alaskan interceptions of
Canadian fish. Cooperation eventually broke down in 1994,
when Canada instituted the requirement that US fishing
vessels passing through Canadian waters obtain a permit.
Then; in 1997, the dispute turned into a real “fish war,” as
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newspapers labeled it, when Canada blockaded an Alaskan
ferry and held it for several days to protest Alaskan
interceptions of Canadian fish (Nickerson 1997).
Clearly, a new agreement was needed. Negotiations
were started in 1995 and took four years to complete. The
1999 agreement replaces, one of the annexes, or side
agreements, of the 1985 Pacific Salmon Treaty. It mandates
the establishment of a new body to oversee salmon
originating in the transboundary rivers of Canada and
southeastern Alaska, funding to improve resource
management and habitat restoration, and scientific
cooperation.
The 1999 agreement brought conservation concerns
to the fore in allocating harvest allowances, but did not
address the problems of consensus- based decision-making
among US stakeholders that had led to cooperation failure in
the 1990s. The Yukon River Salmon Agreement was signed in
December 2002, forming another annex to the 1985 treaty
and focusing on conservation of salmon stocks originating in
the Yukon River in Canada (USDS 2002). Meanwhile,
subnational implementation methods have spawned
proposals to cut fishing fleets in Alaska (“Report
Recommends” 2004) and the rise of salmon farming.
Controversy still exists, however. over whether hatchery-
spawned salmon pose a threat to Wild salmon—such as by
infecting them with lice (Froehlich 2004)—or are viable for
release into the wild and inclusion in population numbers for
allocation purposes (“Coho Salmon” 2004; Wild Salmon
Center 2004-2008).
Populations of wild salmon continue to decline, both in
the United States and Canada, due to water pollution, loss of
habitat, overfishing, dam construction and operation, water
use for irrigation and other purposes, predation by other
species, diseases and parasites and climatic and oceanic
shifts, as well as genetic and ecological risks posed by
hatchery-produced salmon. Increased human consumption
compounds all of these other problems. In addition, no one
has yet devised a realistic technical solution to reverse the
decline of wild Pacific salmon and ensure their survival
beyond 2100 (“Experts Embark” 2004). In February 2007,
negotiations started up once again to try to address the
conflicting interests in salmon harvesting and preservation
(Kiffer 2007), but it remains to be seen whether the current
regime can survive and lead to full cooperation and recovery
of wild salmon in the future. Canada and the United States
may be avoiding conflict over Pacific salmon through political
cooperation, but without success in managing salmon stocks.
Nonrenewable Transboundary Resource:
Water
Water is usually considered renewable, but in fact
more than three-fourths of underground water is
nonrenewable, in that it takes centuries to replenish. Water
may also be considered nonrenewable when irreparably
polluted, for example by a chemical spill. In addition,
freshwater sources may be used up during droughts, which
can last many years. The water situation around the world is’
so serious that the United Nations created a new refugee
International Affairs • 235
category, “water refugees”—those 25 million people who
have faced social and economic devastation as a result of
critical shortages of water—and declared 2003 the
“International Year of Freshwater.” Indeed, water refugees
now outnumber war refugees (“Nor Any Drop to Drink”
2001).
Nowhere is the water situation more dire, nor its
potential to contribute to conflict greater, than in the Middle
East. While the 2003 Iraq War invalidated some experts’
predictions that the next protracted war in the Middle East
would be fought over water (Gleick 1994; Postel 1993), that
region remains one of the most arid in the world. A rarely
acknowledged factor in the continuing conflict between Israel
and its neighbors is the regional scarcity of water for the
growing population.
States in the Middle East depend almost entirely on
regional river systems for their water supply, none of which
exist solely within one state’s borders; 90 percent of all
potable (drinkable) water sources are transboundary
(Peterson 2000). Generally, upstream countries are in a
stronger position, since they can control both the quantity of
water (through dams) and the quality of water (by their
industrial and agricultural actions). One glaring result of this
imbalance in the Middle East is that Palestine and Jordan lack
appropriate drinking water, while Israel has a freely flowing
supply. This imbalance between upstream and downstream
states cannot help but heighten feelings of anger and
frustration, although mutual vulnerability to problems such as
water pollution and scarcity can also sometimes lead to
cooperation (FOEME 2003). There is growing international
legal debate over whether states should have absolute
sovereignty over water resources found within their borders
(the Harmon Doctrine) or, conversely, be obligated to ensure
that their use of water resources does not adversely affect
other states (the principle of “equitable utilization,” as
promoted by the United Nations).
The Jordan River basin. The water problems that exist in
the Jordan River basin exemplify tangled upstream and
downstream relationships. The Jordan River basin is shared
by Syria, Lebanon, Jordan, Israel, and Palestine, and
comprises the Jordan River as well as its four tributaries,
three of which arise in Syria or Lebanon, as seen in Figure
15.3. The Jordan River is modest in terms of length as well as
flow. Yet it is the focus of intense attention, given the acute
political tension in the area (Dolatyar and Gray 2000).
Figure 15.3 Jordan River Basin
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FUTURE
PROSPECTS
Michael T Snarr