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Showing posts with label Conflict Management and Peace Science. Show all posts
Showing posts with label Conflict Management and Peace Science. Show all posts

Friday, April 09, 2021

Developing a counterinsurgency strategy that actually works

 The killing of 22 security personnel by Maoists in Bijapur district of Chhattisgarh serves as a grim reminder that left-wing insurgency continues to be one of the biggest internal security threats for the country. Initial reports suggest that security forces in Chhattisgarh had launched a massive operation on April 4, after there were intelligence reports about the presence of top Maoist commander Hidma along with 60-70 Maoists in and around Tekulugudam Hill in Bijapur. As the forces reached the top of the hill and were combing through the intended “target” (Tekulugudam Hill), they came under heavy fire. It was then the forces realised that they had walked into a trap. The initial assessment indicates that there were around 300 Maoists, which included men and women belonging to the local tribal militia.

In the past few years, Maoist violence seemed to have been on a downward spiral. The government has, in fact, had some major successes in the form of arrests and surrender of important Maoist leaders. The figures associated with the key indicators of violence like the number of incidents also support the contention that “insurgency is on the downward spiral”. However, some experts believed that it was too early to sound the last post and cautioned that this drop could be the result of a “tactical withdrawal” by the Maoists, something which they have done in the past as well. The attack should thus serve as a wake-up call to those who had begun to get complacent about the Maoist threat. It appears that Maoists continue to hold on to their key strengths which include: (i) a robust and efficient intelligence network; (ii) the devolution of authority to local commanders; (iii) an ability to quickly readjust their strategy; (iv) extensive support from local tribes and the ability to organise them into a tribal militia for short-term tactical purposes and (v) domination of the local landscape.

This brings us to the most important question about the nature of the Counterinsurgency (hereafter COIN) strategy, which governments both in the states and at the Centre are adopting or should adopt. Debates about the utility of different COIN models in the Indian scenario have continued since India began dealing with its first full-blown insurgency in Nagaland in the 1950s. One school believes that given the Maoist insurgency posturing itself as a “people’s war”, the mandate is for a people-centric approach of “winning hearts and minds” that is built on the notions of competitive state-building to addresThe other school argues that an enemy-centric approach predicated on kinetic operations is best suited for the Maoist insurgency, where the fear of the population seceding from India is remote. The success of the erstwhile state of Andhra Pradesh in curbing the Maoist problem is often attributed to this enemy-centric approach. However, there is robust scholarly work available that shows that the Andhra government based its COIN strategy on a judicious mix of the enemy-centric and population-centric approaches. The successes achieved by the Greyhounds, Andhra’s elite special forces, could only be consolidated through the robust implementation of short-gestation-period developmental works in the Maoist-affected rural areas. Moreover, the erstwhile state is also the first state to have a comprehensive surrender-cum-rehabilitation policy.

After the 2014 guidelines of the central government were brought out, many states have crafted attractive surrender and rehabilitation policies. Odisha, for one, seems to have achieved fair success in its surrender policy but this was possible only after successful kinetic operations against Maoists. It is fair to say that a surrender and rehabilitation policy only works when there is sustained military pressure on the Maoists.

Another important question is whether the government should keep the option of talking to Maoists open. Debates about negotiating with insurgents and terrorists are often met with anger and, at times, disgust, at the possibility of sitting across a table from individuals who were responsible for some horrific violent acts. The US government had to share a table with the Taliban, which played host to al Qaeda as the latter prepared to kill thousands of innocent Americans. The willingness to talk to rebel groups seems to incentivise insurgents and may demonstrate that violence pays. Yet, time and again, governments face the distasteful reality of engaging with groups that have been involved in violent attacks against their forces and citizens. History is replete with examples that show the goal of ending terrorist violence or bringing an end to civil war invariably involves negotiating with the enemy, even the worst ones. And Maoists may not fall under the “worst” category, as successive governments have labelled them as “misguided” youth. Even the present central government’s surrender policy guidelines are aimed at bringing these “misguided” youth into the mainstream.s economic and governance deficiencies.

In the last decade or so, insurgency-affected states have started to undertake serious efforts to defeat the Maoist insurgency. Most of these states have raised special forces on the lines of Greyhounds, and are being given rigorous training in “counter-guerrilla” tactics and jungle warfare. A Maoist guerrilla can only be countered by a state guerrilla. The operating environment of these special forces has to demonstrate the employment of superior tactics to defeat the insurgents, something which at times seems lacking. Besides, the Maoists have mastered the art of exploiting the grey zone areas. The jungles around the interstate borders have always been the preferred hiding spaces for the Maoists. Soon after decimating the top state Congress leadership in Darbha in Chhattisgarh in 2013, the assault group moved to the Chhattisgarh-Odisha border to avoid any kind of kinetic response from the Chhattisgarh police. States must do more to synergise their efforts by launching coordinated operations, thereby denying Maoists any space for manoeuvrability. These efforts need to be supplemented by well-crafted development schemes. Proper implementation and timely disbursal of benefits add to the credibility of the government policies. It is also important to segregate the population from the insurgents both operationally and ideologically. The hawks and the doves need to be viewed and treated differently.

Indian counterinsurgency has to work with a dual objective of defeating the insurgents militarily and fully quell the insurgent impulses. This will need institutional overhauls. The conflict over the distribution of resources can be mended with economic development, but the bigger challenge would be to create a system where the tribal population feels that the government is representative, not repressive. Opening negotiation channels and policies like surrender and rehabilitation can give such a representative sense to the rebels that the government cares for them if they (rebels) are willing to shun the violent path. Lastly, the asymmetry in the distribution of power cannot solely be ironed out by just economic policies, it is critically important to create a system where the distribution of power is not controlled by the traditional elite.

Written by Sajid Farid Shapoo

This column first appeared in the print edition on April 9, 2021 under the title ‘Layers of counter-insurgency’. The writer is a senior IPS officer of the Madhya Pradesh cadre and a PhD scholar in Security Studies at Princeton University. Views are personal

Source: Indian Express, 9/04/21


Wednesday, December 05, 2018

Lessons from the Paris riots

India, and every other country facing agrarian unrest, would do well to take note of events in France

Paris is burning, and everyone should be worried. Violent protests by the gilets jaunes, or yellow jackets, in Paris over the weekend should set alarm bells ringing everywhere. Some of the protestors sported the Anonymous mask made famous by the Occupy protests, and modelled after the one worn by the protagonist in Alan Moore’s graphic novel, V for Vendetta, and which itself was a stylised rendition of Guy Fawkes’ face. The ostensible reason for the protests, simmering for some time, was anger over green taxes and high fuel prices, and although the latter came down by the time of the outbreak last weekend, people are still unhappy with the lack of jobs, the failure of local administration to provide basic services in the French hinterland, and rising prices.
That this happened in France, the most socialist of all First World countries, is telling. It was inevitable, though. Since the financial crisis of 2008, it has become evident that the current model of global business and trade is flawed. Indeed, leaders of the world’s most powerful nations admitted as much at the recent G-20 summit at Buenos Aires. Over the past decade, real incomes have declined across many countries, and even in those countries that do not have an unemployment problem, there are significant numbers of underemployed (simplistically explained as PhDs flipping burgers). The result is a desire for change — the election of Donald Trump in the US and Brexit are both manifestations of this. The result is a wave of protectionism around the globe that threatens global trade. And the result is anger of the sort seen in Paris over the weekend.
India isn’t wholly immune to a similar phenomenon. Sure, the economy has continued to expand over the past decade and incomes continue to increase, but farmers in many parts of the country are in the grip of an agrarian crisis — there have been at least four large protests by farmers in the past six months — and not enough jobs are being created (India needs 10-12 million new ones a year). And according to a recent report by Credit Suisse, the Gini coefficient, which measures inequality in a country, has gone up in India, from 81.3% in 2013 to 85.4% in 2018 (a coefficient of 100% means perfect inequality and 0%, perfect equality). Which is probably why India, and every other country, would do well to take note of events in Paris.
Source: Hindustan Times, 4/12/2018

Tuesday, May 10, 2016

The ‘everydayness’ of our violence

We are a strangely hypocritical society where our scholars and intellectuals talk at length on how the West decimated tribes and native people but refuse to admit how we submit our own people to an equivalent savaging

India is a country that loves decentralisation and it covers almost every area. I will focus on the subject of tyranny. For example, look at our police stations. We do not need a Hobbesian sovereign ruling over us. In political philosophy, one has what is called the concept of sovereignty which is discussed in Hobbesian terms. Thomas Hobbes’s hypothesis was that the ruler’s sovereignty is contracted to him by the people in return for his maintaining their physical safety. This led him to conclude that if and when the ruler fails, the people recover their ability to protect themselves by forming a new contract. But a policeman in every station is all the tyranny India needs for he or she is the local bully, ruler and judge all rolled into one. The police station is the beginning and end of what constitutes governance in our society. Law is a form of tyranny and has little to do with justice. The point I wish to make is this: why do we need dictatorships in a society when we have tyrannies in everynukkad? For the middle class in particular, India might be an aspiring democracy where there is a chance for them to make their dreams come true, but for the tribal, the nomad, the Dalit and the average woman, it spells a plurality of dictatorships.
A new level of violence
More than the tyranny they face, whereby the law embraces lawlessness, what is even more frightening for them is the quality of violence and the everydayness of violence. I am not talking about Naxal revolts, communal riots, or caste atrocities which we see and read about as occasional outbursts of collective violence. Instead, I am talking about the “everydayness” of violence, where brutality and torture have become a daily routine and which have reached a new level.
Violence begins almost as an act of classification with the police defining who a citizen is — and as a person with rights — and labelling someone who is not. In this world, tribals and nomads have no place. And this is not a Chhattisgarh, parts of Bihar, or of Kashmir or even Manipur restricted by the burden of the Armed Forces Special Powers Act (AFSPA). It is only the middle class which can boast of rights, of the power to access green tribunals, the National Human Rights Commission and courts.
There is a deeper fissure here that goes beyond explanations from western theory. To make all this clear, let me cite recent narratives where one can sense why the police station is the functional unit of tyranny.
Savaging our people
This is the story of Kawasi Hidme of Chhattisgarh. In January 2008, a group of tribal women who were eking out a living from a tiny parcel of land, decided to visit a fair. Among them was Kawasi Hidme. She went around to look for a few ribbons and bangles to buy. After walking around a bit, the women searched for a hand pump to quench their thirst. As she reached down to drink water she felt a hand clamp down on her. Spinning around, she found herself staring at a policeman who then dragged her into a police van that was parked outside the fair. With her hands and feet tied, she was thrown on the floor of the vehicle and driven to a police station. She became what was euphemistically called as being “a police consort” — sexually assaulted and transferred from one police station to another. To avoid scandal, as some of the policemen feared she would die, she was arrested and then falsely charged under the Chhattisgarh Special Public Security Act. The police accused her of an offence that related to the murder of 23 Central Reserve Police Force personnel and the magistrate remanded her to the Jagdalpur prison. In prison, the horrendous physical and sexual torture she was subjected caused her to have a uterine prolapse. She then asked an inmate for a blade and tried to operate upon herself to end the pain. It resulted in more bleeding and screaming inmates alerted the jailor who then rushed her to a civil hospital for treatment. After surgery she was sent back to jail. Soni Sori, an Adivasi teacher, was also in prison during this period, became Ms. Hidme’s saviour. Ms. Sori had also been subject to torture in police custody. After her release, Ms. Sori informed human rights activists about Ms. Hidme’s condition and they in turn were able to get legal aid for her. Finally, in late March 2015, the court ordered her release as none of the charges against her could be proved.
Similar stories have been narrated to the outside world by literary critic Ganesh N. Devy, where, in Gujarat, tribals are easy prey for the police; they are arrested and released on the whims and fancies of the police.
Writer and activist Mahasweta Devi has written about tales of violence in Bihar and West Bengal, most of them involving tribals. We are a strangely hypocritical society where our scholars and intellectuals talk at length on how the West decimated tribes and native people but refuse to admit how we submit our own people to an equivalent savaging. It is a pity that such violence hardly comes within the purview of the law.
Is society normal?
Let me cite another example. Jisha, a Dalit law student was found dead in Perumbavoor, Kerala, on April 28. According to the autopsy, she had been subject to extreme violence and assault. In short, her body had been brutalised. What was even worse was that hers was a classic case of indifference by the police. The horrific case has inevitably drawn comparisons with the brutal gang rape and death of a student in New Delhi in 2012.
One can go on with a series of such anecdotes. At one level, one senses the limits of the law in understanding such cases of violence. Yet, at another, it makes one ask why and what it is that makes society react with such indifference to brutality, dismissing it as an aberration when such instances of violence are becoming all too frequent. If society considers this to be normal or treats it with indifference, one has to wonder if society itself is normal.
This is a question that goes beyond rights and democracy. It plunges deep into the basics of what constitutes that which is social. Is not the primordialism and the banality of violence being used to construct a new kind of social? Are the current strategies of law enough to ponder over and philosophise about such events?
The stomach churns and the mind revolts when the media report such events. Yet, one realises that there is little follow-up. It is almost as if such events pile up on the assembly line of memory as society seems unable to assimilate such events. There is both denial and indifference in the way we consume the event. In a strange way, the production and the consumption of the event become cause for concern. One wonders whether newer forms of “non-caring” or violence are appearing. Somehow, silence, even indifference, quietly suppresses a meditation on such events. As a professor, I can recollect the number of occasions when my students have cried as we discussed such events in class. Yet, society seems so indifferent.
Lessons from the West
I am raising these questions because such events are early warning signs of a deeper crisis. As a nation, India is deeply violent, yet it does not want to analyse such events. Our social scientists have no RenĂ© Girard (the French historian, literary critic, and philosopher of social science) or Hannah Arendt (German-born American political theorist and philosopher) or an equivalent of the Frankfurt school (a school of social theory and philosophy) to go into the roots of violence and link it to the everydayness of our lives. Such analyses need courage and conviction to follow evidence and theory to a new sense of evil and even find a language to articulate it. For example, Arendt did so when she talked about the banality of violence; one has to read her book, Eichmann in Jerusalem: A Report on the Banality of Evil. Arendt’s subtitle famously introduced the phrase “the banality of evil”, which also serves as the final words of the book. The ordinary Jew revolted when Arendt explained that Otto Adolf Eichmann, who was executed in 1962 for his involvement in the Holocaust, was ordinary and his very ordinariness created a genocidal script.
Polish sociologist Zygmunt Bauman also shocked us when he showed the scientific roots of Nazi violence in his book Modernity and the Holocaust. He provocatively argued that the Holocaust, far from being a barbaric counter-example to modern morality, was actually in line with many modern principles of rationality. We need such equivalent understandings, in the form of the narrative power of storytelling and the invention of a more courageous social science or a moral perspective, that can explain violence and explain the limits of the law in Indian society. No democracy can survive without the roots of such an ethical and philosophical imagination.
Shiv Visvanathan is a Professor at Jindal Law School.
Source: The Hindu, 10-05-2016

Wednesday, May 13, 2015

Conflict Management and Peace Science

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April 2015; 32 (2)

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Wednesday, February 18, 2015

Conflict Management and Peace Science

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February 2015; 32 (1)

Special Issue: Exploring Interdependence in International Conflict Management

Guest editors: Andrew P. Owsiak and Molly M. Melin

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