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Bangladesh

Pakistan-Bangladesh Relations: Islamabad Calling, Will Dhaka Respond?

February 12, 2021 by Silvia Tieri

Bangladeshi youth commemorate the Bengali freedom fighters of the 1971 war at the National Memorial in Dhaka, on Victory Day, 16 December 2019

By Silvia Tieri

In South Asia, music speaks politics. Among uncountable melodic masterpieces, there is a moving Pakistani ghazal, Woh Humsafar Tha, that goes like this:

Woh humsafar tha magar us sey humnawai na thi…

Adavatein thi, taghaful tha, ranjishein thi magar

Bicharne walay main sab kuch tha, bewafai na thi…

(He/She was my companion (fellow-traveller) but there was no harmony between us…

There were feelings of animosity, indifference, and anguish but

In my departing partner I had found all but unfaithfulness…)

The composition gained new popularity within and beyond the country in 2011 thanks to its indie-style remake that served as a soundtrack for a romantic soap-opera also named “Humsafar” (Hum: together; Safar: journey). However, few among its younger fans will know that this song tells the story of no typical heartbreak. In fact, the two co-journyers who had so much in common yet could not quite stick together – as the lyrics say – are Pakistan and Bangladesh, parting ways five decades ago. The ghazal was written by Naseer Turabi soon after the news of the fall of Dhaka (for Indians: Lt. Gen. Niazi’s surrender to Indian forces; for Bangladeshis: Victory Day) reached West Pakistan on 16 December 1971, leaving him shocked and in tears.

When the great partition of the Indian subcontinent divided Punjab and Bengal in 1947, Bengalis of the East had joined their Western co-religionists into a brave political journey called Pakistan: a homeland for South Asian Muslims, forming a nation separate from the Hindus’. However, while they officially constituted a single nation-state, the two wings of Pakistan (one’s capital was Karachi, the other’s Dhaka) were divided by significant cultural, ethnolinguistic, and socio-economic differences, as well as by more than two thousand kilometres of Indian territory. It could not last. Under the leadership of Sheikh Mujib “Bangabandhu”,  father of Bangladeshi nationalism as well as the current Prime Minister Sheikh Hasina, the East eventually seceded, militarily supported by India. East and West Pakistan had existed as one for less than twenty-five years. In 1971 they split. It was a massive blow to the Two-Nations Theory that had been Pakistan’s raison d’être.

On paper, Pakistan and Bangladesh have much in common. They are the two Muslim-majority nations of the Indian subcontinent, carved out of British India by means of partition(s). They also both share a complicated relationship and some long borders with South Asian hegemon India, although the Indo-Bangladeshi border is rather porous, while the Indo-Pakistani is the most militarised in the world. Nonetheless, relations between Dhaka and Islamabad, which replaced Karachi as Pakistan’s capital in 1967, have been strained ever since Bangladeshi independence.

Hasina’s perceived closeness to India, as well as her government’s vigorous prosecution of former pro-Pakistani and Islamist forces since the late 2000s, have cast a long shadow on post-1971 bilateral relations. A partial rapprochement had occurred earlier, under the rule of Ziaur Rahman’s Bangladesh Nationalist Party (BNP), traditionally closer to Pakistan. However, Hasina’s Awami League (AL) inherited the independence legacy and in 2008 returned to power, maintaining a solid grasp over it ever since. In 2009 the AL administration created the International Crimes Tribunal (ICT), a special court in charge of prosecuting war crimes, including genocide, committed by the Pakistani Army and its collaborators during the 1971 war. Because the convicted belong to political forces that are AL’s archenemies, the ICT receives criticism not only for its supposed low judicial standards, but also for being allegedly used to knock out political competition. In Bangladesh, it still counts on considerable popular support.

Bilateral relations between the once humsafars have been almost non-existent in the last decade. The execution of Bangladeshi members of Jamat-e-Islami (JeI) in 2013 and 2016, strongly condemned by the Pakistani Parliament, marked their lowest points. In May 2019, it even seemed that the two countries temporarily suspended reciprocal visa issuance. The last high-level official visit of a Bangladeshi head of state to Pakistan dates back to February 2006, when Islamabad received then-Prime Minister Khaleda Zia, heiress of husband Ziaur Rahman’s BNP leadership.

Speculations about a possible thaw, however, emerged following a series of gestures initiated by Pakistan in 2019 and continued in 2020. In September 2019, Pakistani Foreign Minister S.M. Qureshi phoned his Bangladeshi counterpart A.K.A. Momen to apprise him on Pakistan’s position over Kashmir after New Delhi revoked of Article 370 of the Indian Constitution, which had granted special status to the disputed region until August 2019.The two talked again in March 2020 regarding the  pandemic. In July 2020, Pakistani High Commissioner I.A. Siddiqui met Momen in Dhaka. Days later Pakistani Prime Minister Imran Khan paid a courtesy call to Sheikh Hasina, exchanging views on the COVID-19 emergency, Kashmir, and inviting the Prime Minister to visit Islamabad. Khan also expressed commitment to deepen relations. This was reiterated on 3 December 2020, when High Commissioner Siddiqui and Hasina held a courtesy meeting in Dhaka. Additionally, Pakistan expressed its interest in deepening the trade relationship with Bangladesh, especially in terms of partnerships and investments in the textile sector.

These unusual overtures alerted Indian hawks in particular, as they caught India in a turbulent period, dotted by protests and lockdown impositions in Kashmir, border tensions with China, and a general deterioration of relations with regional neighbours. Some consider that Pakistan’s move towards Bangladesh is an attempt to take advantage of the widening vacuum left by New Delhi’s policy towards its eastern neighbour, less attentive in the latest years despite declared intentions to “Look East” and to “Neighbourhood First”. One emerging commonality between Islamabad and Dhaka is their convergence towards China as a key investor, development partner, and defence supplier, proving Bangladesh has other reliable options besides India. While Pakistan remains China’s major ally in South Asia, Dhaka-Beijing relations have been recently upgraded to a “strategic partnership of cooperation” in 2016. 

Overall, Pakistan’s recent openings towards Bangladesh undoubtedly signalled an interest to rekindle an otherwise frosty bilateral relationship. But the critical issues that keep poisoning it have been left untouched. These are rooted in the divergent Pakistani and Bengali nationalisms, and their irreconcilable narratives of the facts of 1971. The AL and most Bangladeshis are determined that Pakistan owes a formal apology for its actions against the Bengalis of East Pakistan. Pakistan, on the other hand, acknowledges neither the accusation of genocide nor the number of victims alleged by Dhaka. Because the matter is so controversial, to establish where history ends and national narratives begin remains a challenging task. Other pending bilateral issues include the status of Bangladesh’s Biharis, the question of asset sharing, as well as the 1974 trilateral agreement on the repatriation of prisoners of war and civilian internees, of whose violation Bangladesh and Pakistan have accused each other. Meanwhile, to the dismay of Pakistan, the war crime trials have continued in Bangladesh. In 2019, the Appellate Division of the Supreme Court resumed hearing appeals of such trials after a three year interruption. In the same year, the ICT emanated 14 new death sentences to former militants of JeI and Razakar Bahini. Also, Bangladesh’s official stance on Kashmir remains non-intervention. Although the notorious abrogation of Article 370 was met with protests in Dhaka, Foreign Minister Momen reiterated that it is an internal issue of India into which Bangladesh will not get involved. 1971 was a bad break-up. Pakistan is now making a move. But Dhaka still wants Islamabad to apologise and make amends, before they can embark on a new journey, together.

Silvia Tieri is a political scientist and ethnographer in training based at King’s India Institute. In 2019 she joined the King’s College London-National University of Singapore Joint PhD Programme. Her doctoral research concerns the politics of linguistic identity in contemporary India and Pakistan. Before joining KCL, she was a Research Analyst at the Institute of South Asian Studies (ISAS), Singapore. She holds a Master’s in International Relations from the University of Pisa (Italy) and a Master’s by Research in South Asian Studies from the National University of Singapore.

Filed Under: Feature Tagged With: Bangladesh, India, music, Pakistan, South Asia, strategy

Religion as an Impediment for Social Distancing in Bangladesh

May 20, 2020 by Shuva Das

by Shuva Das

Thousands of Bangladeshi Muslims gather for the funeral of a popular Islamic preacher on Saturday, April 18, 2020. (Image credit: CNN)

For a few months now, countries from across the globe sustained lockdowns in various forms to slow the spread of the novel coronavirus known as the SARS-CoV-2. This development exposed a clash between some requirements of the prescribed measures for social distancing and the traditions of major religions such as Christianity, Islam, and Hinduism. In the world’s eighth-most populous country, Bangladesh, as elsewhere, the pandemic keeps the entire nation at high risk with a persistent rise of cases from 8 March 2020 onwards. In April, the United Nations issued a warning to Bangladesh, arguing that the country could face two million deaths from the fatal virus.

Yet the measures that Bangladesh adopted so far to maintain social distancing in its ongoing lockdown have remained ineffective at best. Several reasons stand out, yet chief among these are daily shopping, financial considerations, and religious commitments. In the densely populated country, daily gatherings of people effectively emasculated the social distancing measures, with crowds coming together in markets without virtually any caution. Besides, since scores of people live hand to mouth, the allegedly corrupted government system for relief distribution and the uncooperative stance of many private industries including the monumental garment sector further aggravated the poor implementation of the lockdown; and with it, the plight of the country’s citizens. Thus, people of this economic line cannot but attend to their work.

Moreover, religion also appeared as a significant hurdle and concern for social distancing measures in the majority Muslim country because of certain sensitive issues pertaining to the (observation of) religion. In this article, I will explain this particular aspect.

Islamic preachers of Bangladesh in Waz Mahfils (instructive and explanatory Islamic discussion) presented outlandish divine conspiracy theories for the outbreak of coronavirus. Their coronavirus-related speeches are widely shared sensations on social media pages of Bengali speaking people around the world. Over the eruption of the coronavirus in China, Kazi Ibrahim, a prominent Islamic preacher, claimed that an Italian Muslim resident held a heavenly conversation with the virus in his dream. According to Ibrahim, the coronavirus told the dreamer that the almighty Allah sent it as soldier to attack the Chinese for repressing and harassing the Uyghur Muslim population.

Another popular Islamic scholar Tarek Monowar told in a speech that a singer execrating Azan (prayer) has lately visited Bangladesh and performed at a stadium. Monowar then vented the coronavirus was looking for enemies of Islam to terminate them. Another cleric came up with an idea that except for adherents of Islam, the rest of the world would soon be infected by the virus.  Other similarly invented tricky statements after the virus spread in Iran and also other Muslim countries including Bangladesh. Iran is supposedly paying dearly for its presumed distortion of the Islamic faith, while Muslims of other countries must not be pious enough to be saved.

Such kind of remarks by these so-called religious scholars injects blind faith among the laity and was lambasted by renowned atheist scholars like Richard Dawkin and Christopher Hitchens for long. A professor of Islamic Studies at Dhaka University, Bangladesh, said to the New Age, a national daily newspaper, those spurious speeches of the clerics ─ who, without any expertise nor knowledge about the disease gave an expert opinion on the matter ─ wrongfully represented Islam, a religion of peace and harmony.

What the Islamic pundits of Bangladesh try to establish through their lectures filled with manipulation and bigotry is to erroneously show the superiority of Islam and to increase their followers. In this regard, there is an indirectly substantial resemblance between Bangladeshi Islamic scholars and India’s Hindu nationalists belonging to Bharatiya Janata Party (BJP), the present ruling party of India. Some leaders of the BJP have prescribed cow urine and dung for the prevention and remedy of the coronavirus. Not surprisingly, cow urine drinking party was arranged by Hindu hardliners on 14 March 2020, to seek divine intervention against the scourge of the virus. Also, they boast that the traditional greeting system with “Namaste”, vegetarian eating culture, and traditional treatment of medicine (Ayurveda) of Hinduism have protected India from any epidemic.

In reality, India, however, experienced several pandemics, namely cholera, dengue fever, and malaria. Through such false, irrational narratives, the messages of Indian Hindu nationalists are generating intolerance and religious hatred among Hindus against the Muslim minority in the country. Similarly, the Muslim preachers of Bangladesh can breed the same bigotry sentiments among Muslims to the other religious groups. Such groundless statements by the Bangladeshi Islamic scholars are a looming threat to the social distancing measures of the country. Its population has a very tender mindset and they are highly gullible to religious teachings by the clerics. In so doing, social distancing measures are ignored by a vast number of Muslims, with many people prioritising their religious practices above safety measures against the virus to score more “points” in securing their ticket to Paradise.

On 18 April 2020, after defying the lockdown order of government, around 100,000 people participated in the funeral of a famous Islamic preacher in eastern Bangladesh, this against the backdrop of the ongoing outbreak in the country. The swarmed event caught the attention of the international media and rightfully drew a lot of criticism. The police could not do anything to prevent the unexpected flood of the mass. In turn, the government immediately tried to exonerate themselves by withdrawing several important police officers from the region. It is a method similarly used by the authoritarian Chinese government to uphold their positive image during a bad situation, by blaming or suspending responsible government officials.

The above-mentioned gathering was a follow-up of a recent mass prayer in Bangladesh where an estimated thirty thousand Muslims attended to seek holy intercession against the virus. Two big consecutive failures of the government to prevent the mass religious gatherings indicate not only their haplessness but a form of appeasement policy to Islamic groups. Yet it is an old pain. Every ruling government of Bangladesh maintains such a policy in order to secure Muslim votes and regime support.

In addition, though the Bangladesh Islamic Foundation, a government organisation affiliated with the Ministry of Foreign Affairs, urged people not to take prayer in mosques with more than five to ten people. This specific order has been breached in many places, even with several violent incidents. One person has recently died and several others got injured in a violent clash over who could pray at the mosque. Here, it is important to mention that general people of the country have seemingly nothing but God for their mental gratification and their battle against the pandemic.

As per Islamic instructions, if any persons including the sick could get affected by a risk of death or epidemic, it is allowed to pray at home. The Prophet Muhammad also gave clear instructions to Muslims in quarantine: ‘If you hear of an outbreak of plague in a land, do not enter it; if the plague breaks out in a place while you are in it, do not leave that place’. Islamic instructions like this ought to be reiterated by religious scholars; to prevent a massive number of people from attending a funeral, a religious gathering, or prayer places amid the epidemic.

The failure of the Bangladesh government to address religious gatherings, fanaticism, propaganda, and religious manipulation led to an ineffective implementation of social distancing measures. It was reported earlier that unchecked religious practices triggered infection considerably in some countries: in Korea by Shincheonji Church; in India by Tablighi Jamaat; in Israel by Ultra-Orthodox Communities; and so on. Bangladeshi people and its government ought to learn from these countries. The government should also counter those lockdown-disrupting clerics by legal decrees and establish a strong monitoring system to filter out any misinformation from social media. As always, it will remain true that ‘religion is for individuals while the pandemic can be for all’.


Shuva Das holds a BSS (Hons) degree in International Relations from Bangabandhu Sheikh Mujibur Rahman Science and Technology University in Gopalganj, Dhaka, Bangladesh. His articles have appeared in Synergy: The Journal of Contemporary Asian Studies and in The Oxford University Politics Blog, among others.

 

Filed Under: Blog Article, Feature, Uncategorized Tagged With: Bangladesh, corona, Coronavirus, COVID-19, islam, religion, Shuva Das

Strife Series on Counterterrorism and Human Rights, Part III – Silencing political dissent through counterterrorism measures in Bangladesh

January 23, 2017 by Athul Menath

By: Athul Menath

Bangladeshi Police returning from raids

Islamist violence has been increasing in Bangladesh since 2013 after secular and atheist bloggers or minorities including Hindus and Shiites have been targeted by Al-Qaeda on the Indian subcontinent (AQIS) and neo-JMB, another radical Islamist group with an ideological affinity towards the Islamic State (IS). While the consensus among security analysts is that the violence stems from a radical jihadi nature, the secular Awami League government primarily blamed its bitter political rivals, the Bangladesh Nationalist Party (BNP) and Jamat-e-Islami (JeI) for the violence, cracking down on these opposition parties and using the violence to push for greater censorship.

Politicisation of law enforcement agencies

Ambiguities inherent in the definition of ‘terrorism’ has led to the broad use of counterterrorism tools to target the political opposition and general dissent. With its far-reaching scope, the Anti-Terrorism Act offers a legal basis to trial any dissenting voices who allegedly threaten the ‘solidarity of Bangladesh’. Compounding this problem is the politicisation of law enforcement agencies in Bangladesh. With both the BNP and Awami League relying on law enforcement agencies to strengthen their position, agencies are widely perceived to be politicised and inept. A majority of senior and mid-level positions are occupied by officers who have demonstrated their allegiance to the incumbent political party. In this light, the investigating capacity of security agencies is likely to be limited, and personal rewards for confessions of suspects might incentivize the use of blackmail or even torture.

Internet and media censorship

The government has also used the specter of terrorism to clamp down on internet freedom and the freedom of expression. In November 2015, citing militant threats, the government of Bangladesh temporarily blocked popular messaging services such as Viber and Tango. In a more drastic measure, Facebook was made inaccessible for 22 days until 10 December 2015. Moreover, the government approved a new digital security law that permitted law agencies to imprison any individual for spreading negative propaganda against former Prime Minister Sheikh Mujibur Rahman – the first PM of independent Bangladesh – on the internet. The law called for 14-year prison sentences for cybercrimes including cyber-attacks on government infrastructure. Bangladesh’s current cyber law – the Information and Communication Technology Act under which anyone publishing material ‘hurting religious beliefs or offending the state’ – has been used to target journalists, civil society groups and human rights organisations. When confronted with questions of proportionality, the Information Minister of Bangladesh Hasanul Haq stated that the ‘right flow’ of information was needed to stop the rise of militancy and propaganda. Earlier, the 2014 National Broadcast Policy approved the establishment of an ‘independent commission’ to oversee the content of electronic media in Bangladesh. under this, a Broadcast Commission will be set up that will prohibit independent news content that might tarnish the image of law enforcement agencies as well as the army. This effectively renders the government effective and final arbiter of media output.

A history of abusing power to silence dissent

In 2016, the government issued a large-scale crackdown on alleged militants during which nearly 15,000 individuals were arrested. However, only 194 were confirmed to be militants linked to radical Islamist groups and reports indicate that members of the political opposition party BNP had been maliciously targeted. Disappearances and unlawful detentions of political activists have become routine in Bangladesh. They constitute a violation of due process and are a complete distortion of the country’s official counterterrorism legislation. According to human rights organisations, the interaction between law enforcement agencies and treatment of suspects are also puzzling. Over the first nine months of 2016, 150 people were killed during confrontations or during custody, and 95 journalists were reportedly tortured.

However, abusing power and targeting dissent is unfortunately not new in Bangladesh’s volatile political system. When BNP was in power in 2002, it launched ‘Operation Clean Heart’ to counter proliferating crime. The operation resulted in the extrajudicial killing of at least 60 people, wounded about 3,000, and led to the arrest of more than 5,000. The then opposition Awami League claimed BNP had used the opportunity to target the political opposition rather than criminals.

Today, the actions of the International War Crimes Tribunal (ICT), which was set up in 2009 to investigate the war crimes committed during the 1971 war, is resulting in bereavement and polarization in Bangladeshi society. Until now, the tribunal has indicted more than 57 individuals mainly from political rival parties such as JeI, and executed high-profile leaders such as its former vice president, chief financier or Secretary General. Although the executed individuals were likely to have committed involved human rights violations during the 1971 war, the perception that the ICT is a tool in the hands of the government to target its political opposition, particularly the senior leadership in order to weaken the opposition institutionally has let to wide-spread grievance amongst political activists. Moreover, such crackdowns have decreased the operating space for legitimate political opposition and increased radicalism and militant recruitment. Given that many political activists have been put in overcrowded prisons, there is a large possibility of them coming in contact imprisoned militants who are actively recruiting within jails.

Polarisation facilitates radicalisation

Bangladesh has witnessed at least a dozen coups since its independence in 1971. Compounding this problem is the zero-sum political rivalry between BNP and Awami League. Given historical political volatilities, the primary aim of any government in Bangladesh remains to secure its position and maintain its stay in power and to delegitimize or destroy any dissenting voices. The effect of such drastic measures on actual national security remains questionable. While the anti-militancy raids have resulted in a relaxation of attacks in and around population centers, the respite is likely to be temporary. Although terrorist groups are likely to have dispersed to peripheral Bangladesh due to the crackdown, dangers of further radicalization and recruitment in their ranks will only be made easier should the government continue to abuse its position and further polarize Bangladeshi society.


Athul Menath is a security analyst at the South Asia Terrorism Portal (SATP). His focus is on counterterrorism policies in South Asia and the rule of law. Follow him on Twitter @loner/56.


Image Source: http://www.nytimes.com/2016/07/26/world/asia/bangladesh-police-kill-9-militants-in-gun-battle.html

Filed Under: Blog Article Tagged With: Bangladesh, feature, South Asia, Strife series

Water: a wellspring of conflict?

March 22, 2016 by Paula Hanasz

EDITORS NOTE: This is the first article in a four-part series which explores the role of water in human conflict and politics. The series marks (though is not affiliated with) World Water Day 2016, a UN initiative to promote awareness of water issues. More information on World Water Day can be found here.

By: Paula Hanasz

Paula Hanasz - leaking tap in India
Dripping tap in India. South Asia is relatively abundant in water resources, but it is not always distributed efficiently or equitably. (Image by Paula Hanasz, 2014)

Water wars; they seem inevitable in an age of non-traditional security threats and problems such as climate change requiring collective action. But water is rarely a single cause of conflict. Certainly, water can be a stress multiplier in a conflict, but violent conflict can also affect the equitable distribution of water – and thus exacerbate tensions. In other words, it’s complicated. Conflict is never straightforward, and neither is water governance.

Nonetheless, the fear of water wars persists. The logic is obvious to the point of a truism: water scarcity combined with rapidly increasing populations and the consistent growth in demand for food and energy will lead to competition between states over freshwater resources. This competition, the thinking goes, is likely to culminate in violent clashes over control of this precious, finite and irreplaceable resource.

Commentators such as Brahma Chellaney have built careers making this very argument. He argues that Asia may be on the brink of water wars fuelled by China’s accelerating consumption of water, energy and food, and its powerful upstream position vis-à-vis weaker, already volatile states on the Mekong and Brahmaputra Rivers (i.e., India and Bangladesh on the former, and Myanmar, Laos, Cambodia, Vietnam and Thailand on the latter).

Compelling though it is, the water wars thesis has been widely discredited by scholars. No war has ever been solely over water. Rather, hydropolitics – the geopolitics of water – is regarded by academics and policymakers to be complex. It is no longer possible to simply say that water causes conflict.

In recent years, water scholars, including many affiliated with the London Water Research Group based at King’s College, have shown that more often than not, there can be cooperation over a shared river and conflict over it at the same time. The Indus River is a prime example of this. The conflict between India and Pakistan following independence from the British Empire included disputes over the shared rivers of the Indus basin, and eventually resulted in the signing of the Indus Waters Treaty in 1960. Although the treaty still has its critics in both countries, it continued to function throughout the two wars between India and Pakistan.

Another important point is that water conflict is not always so bad, and water cooperation is not always what it seems. Disputes can force states to negotiate mutually agreeable outcomes, but at the same time, international treaties can cement an inequitable status quo. For example, India signed in 1996 an agreement with Bangladesh over the sharing of waters of the Ganges River, but this arrangement greatly favours India and continues to be a source of resentment within Bangladesh.

Just because water is not unequivocally a wellspring of conflict, that is no reason for complacency. Tensions over shared water resources are real and require our attention. The current conflict in Syria, for example, has been exacerbated by decades of weak governance in the water and agriculture sectors, and a lack of preparedness for severe drought. Water, in other words, is often one piece in a very complex puzzle of conflict.

The puzzle of water-related conflict does not necessarily reveal a picture of states contra states. Firstly, the notion of state’s priorities and approaches to water management as being homogenous is incorrect because subsets of national actors have different values and agendas. Secondly, most water-related violence happens at the sub-national level between tribes, sub-national governance units such as states or municipalities, rural and urban populations, water use sectors, etc.[1]

For example, the disputes between Indian states over shared rivers are arguably more heated and entrenched than water disputes that India has with neighbouring Nepal or Bangladesh. Similarly, disputes can arise between, for instance, industrial water users and agricultural water users, or between urban consumers and environmental conservationists. The Murray-Darling basin in Australia provides an illustration of tensions between water use sectors – farmers at odds with the city of Adelaide and the policymakers in Canberra wishing to reserve some river flow for environmental purposes and Aboriginal cultural rights.

An American water governance expert, Ken Conca, argues that while most conflicts over water occur at the local level – at the scale of a city, say, or the watershed –they are also often driven by powerful global forces. For example, Conca argues that, “[T]he growth of industrial fish farming is fuelled by changing consumer tastes in rich countries. Big hydroelectric projects in remote locations often power industrial processing facilities that plug into the global economy, while bypassing local economies and imposing a heavy burden on local communities”[2]

Another red herring in the puzzle of water conflicts is the issue of scarcity. Looking solely at factors such as the volume of water available per capita does not take into account spatial variability in water resources within countries and the technological or economic adaptation of nations at different levels of development.[3] Some states such as Israel are relatively arid but can still maximise their per capita allocation through technologies such as desalination plants; others, like India, have abundant water resources but lack apparatus and ability to distribute these resources efficiently or equitably.

In other words, water-related disputes do not arise out of a lack of water per se, but rather the misallocation or mismanagement of existing water resources. When the distribution of finite resources is perceived as unjust, that is when disputes begin.

More importantly, water is rarely, if ever, the single cause of conflict. It is, however, a stress multiplier. In the context of other socio-political disruptions, the lack of water or the inequitable distribution of water, can tip the often fragile socio-political stability off-kilter. Even the renowned scholar Aaron Wolf, who proposes the idea that water is largely a vector of cooperation, warns that “The lack of a clean freshwater supply clearly does lead to instability which, in turn, can create an environment more conducive to political or even military conflict.”[4] Wolf adds that “Water-related disputes can also engender civil disobedience, acts of sabotage, and violent protest.”[5]

Resentment about water allocation can combine with and exacerbate other existing tensions. The effects of climate change – another stress multiplier[6] – in conjunction with a population boom could, for example, lead to shortfalls in water supply in the Middle East and contribute to mounting discontent.[7] But environmental stresses alone are not enough to cause conflict.

Both Syria and California have faced severe drought in recent years. But only in Syria has the fabric of society almost completely disintegrated. Why? Mismanagement and lack of foresight have left the country ill prepared to cope with such a drought. In contrast, although the Californian drought is taking its toll too, the broader system of food production which is affected is more resilient to shocks: the USA is better equipped than Syria for dealing with natural disasters and the federal government structure is able to provide somewhat of an economic safety net. Resilience, then, is the factor that determines whether water stress can be contained or whether it will add to other stress multipliers and boil over into conflict.

The relationship between water and conflict flows in more than one direction. Water can be a stress multiplier in conflict, as we just saw, but violent conflict can also exacerbate the water situation. The effects of an existing or ongoing conflict can worsen the access to water for those who need it most, such as internally displaced persons. Water-dependent livelihoods, such as those in irrigated agriculture, could also be disrupted by conflicts that damage infrastructure or blocks access to water sources. This might set off a chain reaction across sectors, exacerbating the conflict further. After all, water security is inextricably linked with food security and, thus, human security.

Once conflict – no matter what its catalyst – encroaches on the availability of and access to environmental resources, it may become intractable. Grievances over control of natural resources may contribute to the onset of conflict, revenues from natural resources may finance conflict, and combatants often target or otherwise damage the environment.

In recent conflicts in Iraq, we have seen dams captured by militias; the threat of destroying the dam is used as a ‘stick’ against downstream population, while the promise of continuous water supply is a ‘carrot’. The ‘weaponisation’ of water and water infrastructure in this way is not a novel tactic; it has been employed by various groups in various parts of the world for centuries. But attacking water infrastructure in war time for military gain is no different from attacking or capturing other civil infrastructure and as such does not strictly fit into the understanding of water-related conflict.

Once violent conflict subsides, peace is often fragile: countries with past resource-related conflicts are, according to Environmental Peacebuilding, more likely to relapse, and to do so twice as quickly. Many parts of sub-Saharan Africa, for example, have been ravaged by conflicts over natural resource extraction, and unable to rebuild social and economic stability through subsequent droughts and famines.

As discussed above, the availability of and access to natural resources such as water can exacerbate or be exacerbated by conflict. The complexity of such conflicts has led to the development of a new discipline – environmental peacebuilding – which “integrates natural resource management in conflict prevention, mitigation, resolution, and recovery to build resilience in communities affected by conflict”

Environmental peacebuilding is a growing field.

In conclusion, wars between nation-states over freshwater resources are unlikely, but sub-state conflicts are not. Moreover, the cause and effect between conflict and water availability are not always clear or unidirectional. The same water resources can simultaneously be a source of conflict and an instrument for cooperation. In the coming decades, we will see more complex disputes develop, not only between groups of people, but also water-use sectors and urban versus rural populations. These resentments over water allocation may function as stress multipliers in other socio-political conflicts, which in turn could worsen the access to water resources for those most vulnerable. The conflicts we do see will certainly be more complex and requiring nuanced approaches, such as those that can be applied based on research within the emerging academic field of environmental peacebuilding.

 

Paula Hanasz is a PhD candidate at the Australian National University, Crawford School of Public Policy. Her thesis examines water security and conflict in the Ganges and Brahmaputra basins. She is interested in how international aid donors use Track II diplomacy to increase transboundary water cooperation. Paula is also an Associate with the Centre for International Water Law and Security at the London Centre of International Law Practice. @paulahanasz

 

Notes:

[1] Aaron Wolf et al, “Managing Water Conflict and Cooperation”, State of the World 2005 (The Worldwatch Institute, 2005), p. 87.

[2] Ken Conca, “The New Face of Water Conflict”, in Navigating Peace (No.3, November 2006), p. 3.

[3] Shira Yoffe et al, “Geography of international water conflict and cooperation: Data sets and applications” in Water Resources Research (Vol. 40, 2004), p. 2.

[4] Aaron Wolf, “Conflict and cooperation along international waterways”, in Water Policy (Vol. 1 #2, 1998), p. 9.

[5] Aaron Wolf et al, “Managing Water Conflict and Cooperation”, State of the World 2005 (The Worldwatch Institute, 2005), p. 88.

[6] National Research Council of the National Academies, Himalayan Glaciers: Climate Change, Water Resources, and Water Security (Washington D.C.: The National Academies Press, 2012), p. 89.

[7] Kurt M. Campbell et al, The Age of Consequences: The Foreign Policy and National Security Implications of Global Climate Change, (Center for Strategic and International Studies, Center for a New American Security, 2007), pp. 60-61.

Filed Under: Blog Article Tagged With: Bangladesh, Ganges, India, UN-Water, Water, Water War, World Water Day 2016

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