Showing posts with label international law. Show all posts
Showing posts with label international law. Show all posts

Saturday, May 14, 2011

Kill Osama but not the Dalai Lama?

Bin Laden's death teaches that international law is akin to an ongoing discussion about rights

Allen Z. Hertz was senior advisor in the Privy Council Office serving Canada's Prime Minister and the federal cabinet. He formerly worked in Canada's Department of Foreign Affairs and earlier taught history and law at universities in New York, Montreal, Toronto and Hong Kong. He studied European history and languages at McGill University (B. A.) and then East European and Ottoman history at Columbia University (M. A., Ph.D.). He also has international law degrees from Cambridge University (LL.B.) and the University of Toronto (LL.M.). This posting is a revised version of an essay published in American Thinker on May 12, 2011.


Killing Osama an "open and shut" case?

On May 10, 2011, the New York Times published a Statement from the family of Sheikh Osama bin Laden. The grieving family accused the USA government of unlawful killing in violation of both international law and USA legal principles. I don't have strong feelings about this particular death. However, I still think this could be one of those "teachable moments" about which President Obama has spoken. Specifically, this dramatic killing might remind us that international law is much akin to an ongoing discussion about rights, in which every country and non-governmental organization (NGO) has its lawyers, and every law professor and layman a viewpoint.

And to be sure, the USA government likely has some good legal arguments to justify what it did to Osama. But probably it is a stretch too far to say that the USA government has overwhelming legal arguments that conclusively legitimate this unilateral act committed on the territory of a foreign State.


Osama Bin Laden


Agree who a terrorist?

The government of the People's Republic of China (PRC) applauded the killing of Osama. This should not surprise us, because the PRC government frequently seeks the cooperation of other countries in running its own war on terror. But, that should not cause us to believe that the PRC and USA governments always agree as to who is a terrorist.

For example, look at the case of the Dalai Lama. As a Buddhist spiritual leader, he is revered by millions worldwide. And, there are many who also regard him as a hero because of their perception that he champions the cause of the Tibetan People. By contrast, the Dalai Lama is generally considered to be a villain in China, where he is mostly seen as head of a dangerous separatist movement, alleged to have caused the death of thousands over the last few decades.


Flag of the People's Republic of China


Kill Osama but not the Dalai Lama? 

What legal arguments might the PRC government advance in the unlikely event that it would decide to follow the USA government's playbook with some unilateral action of its own? And here I am thinking of the purely imaginary hypothesis of a People's Liberation Army strike against the Tibetan Buddhist base in Dharamsala, India, to capture or kill the Dalai Lama, whom the PRC government regards to be a criminal just like Osama.


The Dalai Lama

This troubling scenario invites serious reflection on the subjectivity and partisanship of much of the discourse that invokes international law. No surprise there, because whether at home or abroad, law is a social phenomenon tied to politics and political institutions. But, is there a sense in which international law is more directly subordinate to politics than domestic law?


Less commitment to international law?

Domestic law operates within a civil society that is co-extensive with the sovereign State that at home importantly enjoys a monopoly of the use of force. Within that key context, the State normally devotes considerable human and financial resources to various facets of the country's legal system. Thus, a given national government normally has fairly strong incentives to maintain something like the rule of law, i.e. the integrity, consistency, impartiality and efficiency of its own legal system.

By contrast, governments seem to be somewhat less focused on international law, which functions principally in the broader world of States. There, almost every national government seems to be armed to the teeth and largely a power unto itself. Though upholding the rule of law internationally is normally among the interests of national governments, they commonly devote very limited human and financial resources to matters connected with international law and institutions. This marked lower level of investment perhaps suggests that governments may believe that they have more of a stake in domestic law than in international law, which is also less trusted.

Other aspects of perceived national self-interest are in practice often privileged over a government's natural concern for optimal functioning of the international legal system. Though international lawyers tend to think that international law is more important, historians and political scientists often have real doubts about how big a role international law actually plays in the conduct of States.


Law, continuation of war by other means?

Nineteenth-century Prussian military theorist Carl von Clausewitz was among those thinking international law's role to be negligible. A famed proponent of what would later be called Realpolitik, Clausewitz opined that "war is the continuation of politics by other means." On March 27, 1954, The Saturday Evening Post quoted China's Premier Zhou En Lai as cleverly reversing Clausewitz’s famous dictum by saying: “All diplomacy is a continuation of war by other means.”

Significantly, Premier Zhou was not contradicting Clausewitz, because the latter's insight is logically compatible with its converse. In this particular context, international law is legitimately to be understood as part of diplomacy. Thus, it is relevant to note that the chances that international law can sometimes be the continuation of war by other means are significantly enhanced by at least three characteristics of the global system of States:
  • Despite the United Nations, there is no "world government" with -- a monopoly of armed force; sovereign executive and legislative authority; and responsibility for the welfare of all humankind, without discrimination.
  • Despite the International Court of Justice (ICJ), there is nothing like a "world supreme court" with -- truly independent judges; universal compulsory jurisdiction; and capacity to make final legal rulings that are regularly enforced.
  • Despite increasing globalization, each State feels compelled to realize its own vital interests, within a context still significantly marked by stiff competition and difficult partnerships with other States.


Law, tool for political advantage?

A good example of the relationship between politics and international law is provided by the law of the sea. For more than three hundred years, the country with the strongest navy -- once Great Britain and now the USA -- has been the champion of the principle of freedom of the seas, including a right of navigation through "international" straits. By contrast, governments less able to project seapower have tended to favour more expansive jurisdiction for the coastal State. And, exactly these differences play as the USA and PRC governments now approach some disputed questions, including differences over the legal status of parts of the South China Sea.



In Mare Liberum (1609) Hugo Grotius formulated
 the principle that the sea is international.



Law, so certain?

Enhanced thoughtfulness and deeper awareness of divergent perspectives are urgently needed in discussions that rely on the authority of international law. For example, some supporters of the current USA administration have, for a number of years, tended to speak too emotionally and with too much certainty about alleged violations of international law, e.g., by the USA government under President George W. Bush. Within the USA and abroad, this bad habit of being so dogmatic about international law was perhaps accentuated by the debate that began in 2003 over the USA government's role in Iraq.

"International law" rhetoric may also have become somewhat more hyperbolic, due to the proliferation of NGOs like Amnesty International and Human Rights Watch. Questions of international law now regularly receive attention from an increasing number of lawyers and laymen working for a variety of NGOs. There, a polemical discourse is shaped by the circumstance that many NGOs are both special-interest groups and political-action lobbyists.

With this recent experience in mind, it might be useful to encourage calmer, and more wide-ranging and illuminating exchanges about international rights and wrongs. This is difficult, because such an ongoing, open dialogue requires a mutual respect, able to accommodate the other viewpoints that almost invariably deserve to be considered. Audi alteram partem, hear the argument of the other side!


International law is akin to
an ongoing discussion about rights
where every country and NGO has its lawyers
and every law professor and layman a viewpoint.


"Lawfare" versus legal system?

Many Arab and Muslim countries, as well as some of their friends and allies, regularly use international law as "other means" for waging a never-ending war against Israel. They do so principally because they reject Israel's legitimacy and permanence as "the" Jewish State, i.e. as the political expression of the self-determination of the Jewish People in a part of its aboriginal homeland.

Overemphasis on anti-Israel "lawfare" is regrettable, inter alia, because that pattern of behavior undermines the consistency, integrity and reputation of international law and institutions, including the United Nations. Such persistent "lawfare" also likely lowers confidence in the possibility that there could ever be an international legal system that, in some significant sense, is both impartial, and respectful of the principle of the equality of States.


International Court of Justice political?

A prominent instance of anti-Israel "lawfare" was United Nations General Assembly Resolution ES-10114 (December 2003) requesting an advisory opinion from the ICJ on Legal Consequences of the Construction of a Wall in the Occupied Palestinian Territory. In July 2004, the ICJ gave an advisory opinion that referred to "the Palestinian People" more than a dozen times. By contrast, absent was any reference to "the Jewish People" or to its specific rights between the Jordan River and the Mediterranean Sea. These Jewish rights are clearly set out, for example, in stipulations of the 1922 League of Nations Mandate for Palestine which is akin to a multilateral treaty.

A skewed reading of the Mandate for Palestine, and largely irrelevant generalizations about the broader system of Mandates established after the First World War, helped the ICJ reach conclusions that conveniently dovetailed with the strong political prejudice already inherent in the 2003 request from the General Assembly. Neither balanced nor persuasive, this advisory opinion probably further impaired the credibility of the ICJ, which previously had already lost much ground in its efforts to keep the trust of governments.


Goldstone Report lawfare?

Similarly flawed was the 2009 Report of the United Nations Fact-Finding Mission on the Gaza Conflict, which was headed by Justice Richard Goldstone of South Africa. The mission's mandate was, "to investigate all violations of international human rights law and international humanitarian law that might have been committed at any time in the context of the military operations that were conducted in Gaza." However, the Goldstone Report notably ignored the rule against bias with respect to mission members, procedure and conclusions. Moreover, Judge Goldstone in 2011 significantly admitted that the mission's report had serious mistakes and did not meet the standards for a judicial or quasi-judicial proceeding.


Judge Goldstone admitted that the 2009 Gaza report
had serious mistakes and did not meet
the standards for a judicial or quasi-judicial proceeding.

The Goldstone Report, the advisory opinion on Legal Consequences of the Construction of a Wall in the Occupied Palestinian Territory and numerous other instances of anti-Israel "lawfare" suggest that  international law and institutions could play a larger and a more positive role, if more attention is devoted to scrupulously respecting fundamental requirements of fairness and natural justice. As in disputes involving other countries, Israel has explanations and arguments that deserve to be both impartially heard and carefully considered.


Soon regret precedents we set today?

The Obama administration now finds itself involved in a series of controversial international operations of its own -- as in Libya, Yemen and Pakistan. Perhaps this might bring more people round to an understanding that it's probably high time to be somewhat less categorical about what is said to be legal and illegal.

Moreover, fewer exaggerations about international law would be prudent, because with regard to legal system, "what's sauce for the goose is soon sauce for the gander." And certainly, that folksy reminder also applies to the legal discourse on Osama's case.


Tuesday, December 8, 2009

对以色列的批评何时会演变成反犹主义言论?

Allen Z. Hertz, Ph.D.  贺雅士 博士

作者曾作为高级顾问任职于加拿大枢密院办公室为加拿大总理和联邦内阁工作。此前,作者还曾在纽约、蒙特利尔、多伦多和香港的多所大学教授历史和法律。作者现居华南。

A senior philosopher from a leading Chinese university prepared this Chinese-language version of "When Does Criticizing Israel Become Anti-Semitic?" The essay originally appeared on the Opinion page of the Jerusalem Post on February 17, 2009. A revised English-language version and a Hebrew-language translation are also available on this website.

犹太人是一个民族吗?


根据梅兰姆-韦伯斯特在线词典(Merriam-Webster Online Dictionary)的解释,反犹主义是“针对作为一个宗教、族裔或种族的犹太人群的敌意或歧视”。这个定义提醒我们,犹太人并非单纯指那些固执信奉一个特定宗教的人;犹太人还作为一个文化族裔群体、一个部族、一个民族来认定自己的身份,正如日本人、意大利人将自己认定为一个民族那样。


对以色列的批评与反犹主义之间的“防火墙”?


像其他任何国家一样, 以色列也有其可批评之处。但是,提出公允的批评并非易事,因为这要求人们做到以下几点:尊重自然正义、考虑普遍适用的规范、参照一般国家的通行惯例,以及给出合理论证以支持具体判断。因此,可以说,批评以色列并不必然意味着反犹。然而,下面的看法却是站不住脚的,即认为以固定模式对色列持续地进行的激烈批评和反犹言论之间存在一个逻辑的划分标准。恰恰相反,实施了半个多世纪的现代人权法方法论充分表明,以固定的模式针对以色列进行歧视性的批评是反犹的。


为什么对以色列的批评会变成反犹的?


我们说以固定模式针对以色列进行歧视性批评就是反犹,是基于现代人权方法论。这种方法论有充分的敏锐度。它不仅可以检测出受指责的行为的模式,而且还可以探明这种模式的可能后果。我们来考虑下面的情况:(1) 从历史上看,犹太人在去两千多年中是一个备受伤害的民族,正如加拿大的土著人以及非洲裔美国人也曾经受到伤害。(2)如今拥有世界上犹太人口的二分之一的以色列在历史上曾经是而且现在还仍然是犹太民族的祖国,正如希腊是希腊人的祖国。当我们依照现代人权方法论来考虑这两点时,我们就能得出这样的结论,即一个对以色列的歧视性批评的固定模式是反犹主义的,因为它非常可能伤害犹太人。


对以色列的批评从统计上看与反犹主义者相关吗?


以一个想象的密封舱来区隔以色列和犹太民族的做法几乎是不可能的,正如我们无法将中国与汉族分开,或者将土耳其与土耳其人分开。这一点非常重要,因为现代反犹主义的标志就是它依赖如下这个站不住脚的说法,即以固定的模式对以色列进行严厉的批评不会导致反犹主义,因为这中间存在着一条清晰的界限。事实恰恰相反,统计数据表明,对以色列的批评与反犹主义是相连的。首先,民意调查显示,在被访者中,激烈反对以色列的人与对犹太人及犹太教有反感情绪的人之间存在着统计上的相关性。其次,欧洲及其他地方的警察记录显示,针对犹太人的犯罪高峰总是同以色列采取的重大军事行动相伴随,如2006年在黎巴嫩以及最近在加沙的军事行动。不仅如此,针对以色列的恐怖组织也以身处其他国家的犹太人为目标,如1994年在布宜诺斯艾利斯对犹太社区中心发动的恐怖袭击。因此,那些指出以色列的所谓劣行、并以此来为反犹主义进行解释和辩护的人,恰恰认定以色列与犹太民族的联系。


反犹主义当今意味着什么?


现代反犹主义可以包括这样一个突出的、激烈的反犹口号“核攻击以色列!” 这一宣言显然是反犹的,因为它明确号召用核武器杀死近六百万犹太人,即75%的以色列人口,占世界犹太人总人口的一半。然而,除了这种显而易见的个别反犹言论,我们还可以在批评以色列的固定模式中找到一种不断增长的反犹主义。它以这样的方式进行,即总是以犹太人或者以色列为攻击目标;对犹太人和/或以色列所设立的标准总是比为其他民族和国家设立的标准更加苛刻。

对以色列友好的人士也常常因为过于注意以色列而被说成是“针对”以色列。这些人倾向于给以色列较其他国家更多的关注。但他们不大可能对以色列提出高于其他国家的标准并借此来抹黑以色列。恰恰相反,友好人士往往对以色列应用较为宽容的标准,并试图以此来维护以色列。反犹主义者也总是针对以色列,但他们总是进一步用苛刻的标准评判以色列,而这些标准他们一般不加诸其他国家。反犹主义总是试图对以色列进行负面的描绘。这其中所暗藏的动机是险恶的——他们对以色列进行持续不断的污蔑,为的是使人们相信,运用极端手段来伤害犹太人(无论是在以色列的还是在其他地方的犹太人)是正当的。

反犹主义的力量为何如此之大?


在基督教的福音书以及穆斯林的古兰经中都有明确的针对犹太人和犹太教的负面描述,这对于培育歧视犹太人和犹太教的文明起到直接作用。在西方以及伊斯兰世界,许多人觉得对犹太人区别看待(常常是在负面意义上)是非常自然的。然而,人们往往很少意识到,他们身处其中的主流文化早已深深感染了反犹主义的病毒。由于这个原因,许多人持续不断地以犹太人和/或以色列为攻击目标,持续不断地以更为严苛的标准(较之用于其他民族和国家的标准)要求犹太人和/或以色列,而在这样做时他们总是心安理得。


大屠杀是如何开始的?


大声喊出“肮脏的犹太人!”、对犹太人实行有计划的集体屠杀或者把犹太人送往集中营并让他们死在那里,这些做法显然都是反犹。但许多生活在西方及伊斯兰世界的人都有一个盲点,使得他们无法辨别反犹主义其他有害的表现方式。在此我们有必要回顾一下从1939年到1945年发生在欧洲的大屠杀(这场大屠杀杀害了六百万犹太人)。这一恐怖的罪行直接发端于1933年。当时,德国首脑人物阿道夫•希特勒开启了一项精心策划的歧视犹太人的行动方案,通过法律和行政途径将犹太人从其他人当中甄别出来。现代反犹主义者以同样方式谋划各种策略,来支持恶意歧视以色列的固定模式,例如,在联合国的各种组织内。这种策略就是以较之对其他国家更严格的标准来不断苛责以色列,从而达到将其妖魔化的目的。其最终目的就是为毁灭以色列并杀死那里的六百万犹太人辩护。


沾染了反犹色彩的犹太人?


特定的个人指出自己是犹太人或自己的父母是犹太人(甚至自己是集中营的幸存者),所有这些都并不能从逻辑上证明他或她必然不是反犹主义者。在当今的世界中,许多犹太人并不明白,反犹主义的表现之一就是以固定的模式进行针对犹太人和/或以色列的歧视。很多人错误地认为,由于他们自己是犹太人,他们便有资格毫无顾忌地以固定的模式对犹太人和/或以色列进行歧视。然而,犹太人的反犹言论与非犹太人的反犹言论所造成的危害同样真实。事实上,当犹太人以固定的模式发表反以色列的歧视性言论时,他们会造成更大的伤害,因为关于自己是犹太人的鼓吹会给他们带来更大的可信度。


一个容许歧视以色列的意识形态的许可证

人权方法论中没有任何地方暗示,“左翼”或“右翼”人士有权以固定的模式歧视犹太人和/或以色列。有一类为反犹主义进行的辩护从某个意识形态(如纳粹主义、法西斯主义、社会主义、共产主义、环保主义、反殖民主义、不结盟运动)的立场出发,声称反犹是为了达到所谓更高的目的。这类辩护是完全站不住脚的,不管它以完成什么事业为借口,也不管它基于什么意识形态的理由。然而,许多以色列的敌人却仍对自己的错误想法抱有异乎寻常的信心,他们仍然坚定地相信,其所奉行的学说使他们有权肆无忌惮地以固定的模式进行歧视活动,而同时又可以使他们免于被指责为反犹主义者。这完全是一种可怜而空洞的幻觉。理智的真诚和正直要求我们明确反对这样的反犹主义者,他们持续不断地以犹太人和/或以色列为攻击目标,并总是用更为严苛的标准(较之用于其他民族或国家的标准)要求犹太人和/或以色列。

© Allen Z. Hertz