The Washington debate over the relative merits of brute force vs. state building is, in practice, vacuous. The real choice is between brute force and society building, an endeavor in which the members of the society must be central…and free to talk back to their foreign friends. The building of a centralized and powerful state structure divorced from society is the birthing of a monster.
The debate in the U.S. about how to resolve social instability in Muslim lands that may lead to terrorist attacks against the West frequently centers on the presumed choice between “state building” and military attacks on those identified as enemies. This raises a host of issues, not the least of which is figuring out whether or not Western victims actually are enemies, but that is another story. Here, I want to focus on the concept of “state building.” Bluntly stated, the above debate is so simplistic that it hardly has any value at all (even though on the surface the existence of a debate between war and state building appears to represent a huge step forward from the utterly brainless idea of blowing up everyone who expresses the slightest desire for independence or equality).
The only way “state building” will in fact represent a meaningful advance in U.S. thinking is if the concept is defined well enough to contribute to functioning societies. To put it differently, arguing about “more” or “less” state-building is vacuous. The distinction of value lies not between state building and military force but between effective steps to stimulate the rise of self-sufficient, stable, effective societies and steps that hinder such a process. Both war and the building of repressive state represent steps backward.
The missed point in most U.S. commentary on state building is the dangerously erroneous assumption that having a state is better than not having one (an assumption particularly unexamined in Washington and one that leads directly to assuming that anyone who has managed to seize power—say, via assassination—is a better person to work with than someone, e.g., Sam Adams, who “just” represents a patriotic movement demanding justice). It may in a given case make sense for Washington to deal with a local leader, but to assume that a Saddam or a Saleh deserves automatic respect while a dissident leader merits nothing more than dismissal would be a potentially costly (though hardly unusual) example of unprofessional behavior on the part of a foreign policy decision maker.
The assumption that a state is automatically better than the absence of a state would have been rejected instantly by a large number, probably a large majority, of the august men who created the U.S.A.: in no uncertain terms they placed rights (of both individuals and the 13 colonies) ahead of state power. Had the New England colonies insisted on giving priority to centralized state power, it is doubtful that a unified country would ever have come into being.
A discussion of “state building,” if not clearly defined, is dangerous because it is all too easy for Westerners to assume that means “a Western-style state” or at least “a centralized state.” There is no consensus in many non-Western societies that such a political system is desirable, not to mention any ability to create or manage it for the good of the population (a point sometimes realized all too clearly in a Washington insistent on obedience).
Without both a social consensus that a centralized state is the goal and the ability to manage it for the good of the people, the infusion of aid may amount to empowering whatever predatory mafia may happen to agree to sell itself to the patron. Washington is not the only patron vulnerable to such errors:
The republics of Dagestan and Ingushetia are flashpoints, and Chechnya, newly pacified after years of war, is again experiencing a spate of terrorist attacks. Moscow’s strategy of buying off corrupt local elites in the region has not purchased stability. Islamist radicals thrive on official corruption, interclan warfare, and the heavy-handedness of the police and security services. [Dmitri Trenin, “Russia Reborn,” Foreign Affairs Nov-Dec 2009, 69.]
A better phrase would be “civil society building.” What pre-modern societies often do need is a hand in improving civil societies that, under the stress of interaction with the modern world, have ceased working. Somali civil society, for example, began to fail in the 1980’s after years of superpower interference succeeded only in substituting a nasty dictatorship for old decentralized, clan-based decision-making processes. Similarly, Afghan society was derailed by decades of superpower interference seeking to design modern centralized state structures from the top down. In neither case were the new state structures, when they existed at all, (e.g., tax collection agencies, health care provision agencies, police) effectively connected to the underlying social building blocks of clans, tribes, ethnicity, and religion.
Even after accepting that the focus should be on civil society rather than central government, a danger still remains. Civil society cannot be “built” from the top down or from the outside in. Yes, a supportive global community can help protect a Somalia or Yemen or Bangladesh or an Afghanistan from external threats, but “society,” by definition, is composed of links among the members (Robert Putnam’s bowlers). Incentives can be offered, but the “bowlers” have to decide on their own to bowl together.
Example of how everything can go wrong include when a strong central state imports modern weapons and then gasses the Kurds or uses helicopters to attack villagers in punishment for participating in traditional religious ceremonies that have been banned by a repressive centralized state (as Yemen’s President Saleh is accused of having done). This video of the aftermath of a U.S./Yemeni regime military attack on a dissident Yemeni movement in December 2009 is not an example of “building civil society.” Since the military structure of state government is easier to build than, say, a health care system, and easier to misuse for private purposes, it moves almost inevitably to center stage when a modern, centralized regime is imposed on a premodern, decentralized society. Creating a powerful state before a powerful national civil society has arisen to prevent centralized state abuses of power is exactly the wrong way to go about creating stable, peaceful societies.
So if the creation of potentially oppressive state structures is a key mistake to be avoided, what might be some ways to do things right?
Sponsor civil society dialogue. Demand that any central government desiring Western support first accept the idea of a national dialogue to be followed up by real steps to address dissident demands. One could imagine, for example, conferences to which all dissident groups would be invited. Of course, a predatory regime will use this occasion to identify dissident spokespeople. Therefore, the West needs to be proactive in making its own contacts with those individuals, raising their international visibility, and warning the regime that their disappearance will be taken very seriously. Washington’s first step regarding Yemen should have been to sit down with the leaders of the Houthi and southern dissident groups, not the provision of arms to the regime. Dissident groups should learn that they have peaceful choices. The same argument of course applies to Hamas. It’s not about approval; it’s about stimulating the marketplace of ideas instead of the marketplace of militias. The U.S. should present itself as the defender of peaceful political participation, not as the defender of pet regimes.
Use international peacekeepers to protect civil society, not the regime. In contrast to the Somali model, where an African peacekeeping force supports the government, station international peacekeeping forces in all regions of the country but with direct links in each region to the regional political structure. The goal of the peacekeepers would be to prevent the military suppression of dissident groups in return for agreement by the dissident groups to refrain from violence, thus both offering incentives to behave peacefully and marginalizing those who refuse. In the Somali case, even the most extreme of the groups, al-Shabab, is composed of various sub-groups. In Afghanistan, the heterogeneous nature of “the Taliban” has been widely reported.
The regime, enamored of its own power and privilege, will of course argue that this would “promote disunity.” Precisely so. In a pre-modern society, disunity is the goal. No consensus exists on the form that unity should take. That is the whole point. Until civil society has achieved consensus, confederacy is wiser than centralization. Moreover, the artificial imposition of unity from the outside will almost always go wrong: from Polk’s misunderstandings of Mexican politics through the Vietnam War escapade to the abysmal ignorance of the neo-cons about the complexities of global Islam, history has shown that Washington does not have the eyesight to perceive the George Washingtons or Abraham Lincolns of traditional societies.