[Prefatory Note: A somewhat modified version of this pose was published online in CounterPunch on May 6, 2022 under the title “Toward a Ukraine Wars Peoples Tribunal. The most important change is the insistence that the Geopolitical War taking place under the rubric of the Ukraine War is different and farmore dangerous than what is being described as a ‘proxy war.’ Also important is the growingevidence that the inflammatory nature of Biden’s tactics in the Geopolitical War, especially the endorsement of ‘a victory scenario’ compounds the dangers, including heightening the risk that nuclear weapons will be used. What is needed is for civil society to frame with a sense of urgency ‘a peace scenario’ with as many specifications of its character as possible. I consider the proposal to form a civil society tribunal a step in this direction.]
Toward a Peoples Ukraine Wars Tribunal
The deepening current Ukraine Crisis is properly linked to the Russian aggression that commenced with a massive military attack against Ukraine on February 24, 2022, although it should not cover up the provocative developments of preceding years that prepared the way for what has erupted. The Russian attack has continued to ravage the country since, including inducing a refugee flow numbering several million. There is a broad consensus around the world that such aggression is a criminal violation of international law, and while noting the irresponsible nature of NATO provocations, it is widely agreed, fail to provide Russia with a legally, morally, or even politically persuasive rationale with respect to accountability for such a violent encroachment on Ukrainian sovereign rights and territorial integrity. At the same time, from the outset of these events there was much more limited international support for the American led punitive response by NATO featuring harsh comprehensive sanctions amounting to ‘economic warfare,’ shipment of weaponry to the beleaguered country, dehumanization of Putin and Russo-phobic propaganda, along with silence about recourse to a diplomacy directed at stopping the killing and devastation. In the background of the two-level war was the related internal struggle within Ukraine between dominant indigenous forces in the Western part of the country and the Russian-speaking Ukrainians who are the majority in the industrial heartland of the country in the Dombas East.
As Russian military operations proceeded, perceptions of the core conflict began to change. What seemed at first a simple war of aggression, to be followed by belligerent operation, became by successive phases a geopolitical war between the United States and Russia, with strategic goals quite apart from the outcome of events in Ukraine, as well as heightening costs of the encounter for the entire world, including the people of Ukraine and especially the extreme poor everywhere. And while Washington bears the main responsibility for this shift, the Russian response was also irresponsible– not compromising war goals and recourse to veiled threats of nuclear warfare emanating from Moscow and Putin. Yet the essential character in this elevation of the war strategy to a geopolitical level of engagement is the rather explicit American shift in its policy entailing less of an emphasis upon bolstering Ukrainian resistance to Russian aggression and far more about inflicting a stunning geopolitical defeat on Russia and at the same time revitalizing post-Cold War transatlantic unity through a reaffirmation of the benefits of the NATO alliance in a global text where Russia is once more cast as the enemy of Western democracy.
It is important to understand that this Geopolitical War raises the stakes in Ukraine much higher than the prevailing tendency to view the second level war between the U.S. and Russia as a ‘proxy war.’ A proxy war conceives of the strategic stakes in terms of the outcome of the conflict on the ground, whose overt antagonists are Russia and Ukraine. Conceiving of this confrontation as a geopolitical war calls attention to the much larger strategic consequences and risks because what is at stake is the structure of power on a global scale, specifically this Geopolitical War will influence the struggle between the U.S., Russia, and China as to whether the global security will reflect unipolarity or multipolarity. It is easier for a country to accept defeat in a proxy war than in a geopolitical war, and herein lies embedded grave dangers of escalation.
Given such developments, the time has come for civil society initiatives to counter the disastrous global confrontation that is now endangering the world, and indeed even species survival prospects, in the pursuit of these geopolitical goals by the United States disguised somewhat by media complicity that continues to convey the impression that the Ukraine War is still only about the defense of Ukrainian sovereignty and territorial integrity, the daily war crimes attributable to the Russians, and the heroic and increasingly successful efforts of the Zelensky leadership and the courageous national unity of the Ukrainian people. I believe this is a basically deceptive and potentially dangerous image, including for Ukraine, and even for the main disseminator of hostile geopolitical propaganda, the U.S. Government and consequently, the American people. Perhaps, it comes as a disturbing surprise that only the political extremes of right and left are interpreting the Ukraine War as producing a global disaster that begun to spill across the borders of Ukraine, with far worse to come without even taking full account of the growing nuclear dangers. What has also become evident is the helplessness of peace-oriented approaches. Such voices are being shut out by mainstream media platforms, which is reinforced by the inability of the UN to act independently of a geopolitical consensus, and by inter-governmental impotence to safeguard human interest in face of the menacing moves by the most powerful states motivated by strong contradictory geopolitical goals.
In light of this line of interpretation, I am proposing the establishment of a civil society tribunal along the lines of the Russell Tribunal that brought independent critical voices to the fore during the Vietnam War, which has become the principal combat theater of the Cold War in 1966-67. Although the tribunal was controversial at the time and of questionable relevance to ending that war, the Russell undertaking inspired many notable efforts along the same lines, most notably organized under the sponsorship of the Lelio Basso Foundation in Rome. Perhaps, most notable was the elaborate series of such initiatives in response to U.S. aggression against Iraq in 2003 culminating in the very significant Iraq War Tribunal of 2005. The proceedings of that event, appropriately held in Istanbul, can be beneficially studies to cast light on the policy dilemmas of the Ukraine Crisis. This self-funded event in Istanbul orchestrated brilliantly by a group of Turkish progressive women citizens brought together internationally prominent jurists and moral authority figures including Arundhati Roy who served as the chair of the jury of conscience that sat in judgment, and rendered an opinion of lasting significance, especially for anti-war world tendencies.
It is my belief that such a tribunal devoted to passing judgment of the Ukraine Wars, constituted as a matter of urgency, is more important than any of these previous comparable civic events because the stakes for humanity are higher. The use of the plural for what is happening in Ukraine is not a typo, but reflects the view explained in my prior articles that the Ukraine Crisis can only be properly understood if interpreted as three interrelated wars with contradictory features: Level 1: Russia vs. Ukraine; Level: 2: U.S. vs. Russia; Level 3: Western Ukraine vs. Dombas. It is for this reason that I am proposing here that the tribunal named Peoples Tribunal on the Ukraine Wars, despite its awkwardness.
The case for such an initiative is not only to give expression to views of the Ukraine Crisis that take international law, geopolitical crime, and nuclear dangers seriously, but also in view of the political incapacity of the UN to act effectively and responsibly when geopolitical actors get heavily embroiled in such a violent conflict which threatens world peace generally and causes massive suffering throughout the world, especially in the least developed countries or in societies dependent on import of basic foodstuffs and energy for reliable supplies at affordable prices. Most of the people vulnerable to such a mega-crisis live in states that have hardly any influence in the formation of global policy, but often bear the heaviest weight of its shortcomings. At present a normative vacuum exists in response to the Ukraine Crisis. This leaves transnational civil society as the last, best hope to exert a responsibility to act, and indeed seize the opportunity to goad the formal political actors on the global stage to operationalize a peace scenario before it is too late
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Clarifying the Background
First, when it comes to war/peace issues there exist two operational sets of norms with respect to international relations: (1) International Law, binding of all sovereign states; (2) Geopolitics that privileges a few powerful states. The identity of geopolitical actors is not as clearly identified as is that of sovereign states, which is rather clearly signified by internationally recognized territorial boundaries and access to membership in the UN, now numbering 193, that is, virtually all. The most influential, yet still misleading, guideline as to geopolitical stature is contained in the UN Charter, taking the form of the right of veto conferred on the five Permanent Members of the Security Council (also known as the P-5) who happened to be the winners in World War II and also the five countries first to acquire nuclear weapons. As the composition of the P-5 has remained frozen in time for more than 77 years it is no longer descriptive of the geopolitical landscape, and never was. For this reason alone geopolitical identity is currently more blurred and problematic than earlier. Some P-5 members have declined in both hard and soft power since 1945, such as the UK and France, and seem to lack the capabilities and stature to qualify any longer as first tier geopolitical actors. In contrast, countries such as India, Japan, Germany, Brazil, Nigeria, Indonesia, South Africa have increased their capabilities and raised their stature in such ways as to seem existentially entitled to the status of ‘geopolitical actors’ at least regionally, and in some instances, globally.
From a normative point of view the distinction between international law and geopolitics is fundamental, and again is made clear by the significance of P-5 status within the UN framework which was designed to keep the peace after World War II. International law is applicable to every state, but is explicitly not obligatory for the P-5, which is what has made the UN so limited in its operational ability to provide humanity with a globally supervised war prevention system based on compliance with international law. Giving the Western states a veto was tantamount to acknowledging, as had been true for international relations in prior centuries, that the UN could not be expected to implement its own Charter norms if they collided with strategic interests of the P-5, but that compliance with these norms, if forthcoming at all would depend on geopolitical self-restraint or the counterforce of adversary geopolitical actors exerted outside the UN. A similar pattern of obstruction existed when Russia was the Soviet Union, yet its participation that was seen as vital in 1945 if the UN was to enjoy global legitimacy premised on universal membership. Granting the USSR a right of veto was also a matter of protecting the country against its understandable anxiety about facing a Western majority on vital issues. As the decades have shown, the U.S. in particular has used the veto (e.g. to shield Israel) or avoided the UN (as in the Vietnam War, NATO Kosovo War, and Iraq War of 2003) when it thought its proposed plan of action would be vetoed, or otherwise not supported. The UN was deliberately disempowered from any legal attempt to implement compliance with the UN Charter in relation to geopolitical actors, and the existential reality was not dissimilar from the pre-UN Westphalian structure of and experience with world order since the mid-17th century. Regulation of the use of force by the Great Powers, as they were formerly called, depended on a mixture of their self-restraint and what came to be known as ‘the balance of power,’ redesigned in the nuclear age as ‘deterrence.’ These nuclear dimensions are under challenge from many non-geopolitical states and world public opinion, most recently in the form of the 2021 Treaty on the Prohibition of Nuclear Weapons (TCNP). This initiative is so far limited in its impacts due to the distressing non-participation of any of the nine nuclear states, as well as their allies staking their security on the reliability of the ‘the nuclear prrotectorate’ provided by geopolitical actors.
A second set of related considerations can be identified as the ‘Nuremberg Exception,’ which can be interpreted as follows: a geopolitical actor loses its impunity with respect to international law if it is defeated in a major war. This attitude is evident in the course of the unfolding two-level war in Ukraine. The U.S. at the highest level of its government has been condemning the Russian attack as a war crime that should engage criminal accountability of Putin, and others, if the International Criminal Court acts to fulfill its mandate. This can be viewed from one angle as a kind of ‘winner takes all’ feature of geopolitical order, or from another as gross hypocrisy by recourse to one-sided (in)justice beneath the banner of ‘Victors’ Justice.’ Nuremberg would enjoy somewhat increased jurisprudential credibility if the U.S. had demonstrated post-Nuremberg its own willingness to be held accountable under the frameworks of international criminal law or the codified version of the Nuremberg Principles, which do not acknowledge that a Nuremberg Exception exists, despite its persisting reality.
Thirdly, what is missing in this recital of the jurisprudential realities of international relations is the availability of a venue capable of a legitimate normative assessment of the behavior of geopolitical actors whether they are on the winning or losing side in a major war. It is evident that the UN lacks the constitutional mandate and political independence to undertake such a challenge without a thorough overhaul in its authority structure. Such reforms would require the approval of the very actors whose behavior would then become subject to international law, and these actors show no readiness to curtail their discretion. It is for this reason that the only way to close the accountability gap is to rely on civil society activism as a legitimate source of normative authority. One such responsive effort, used in the past, has been to convene a tribunal based on the authority of ordinary people as representatives of society to uphold international law in the event of the failure of the UN or governments to do so. In the setting of the Ukraine Crisis such a tribunal could be entrusted with investigating the three levels of the war from the perspective of international law, with the addition of an aspirational norm that extends the reach of the tribunal to the geopolitical domain.
At present, inter-governmentally generated international law not surprisingly fails to criminalize geopolitical wrongdoing. It is not surprising because throughout modern history geopolitical actors have been the principal architects of international law and vigilant about protecting their freedom of action along with their national interest more generally. I believe it has become desirable to posit the existence of a residual civil society legislative capacity somewhat analogous to the residual role of the General Assembly of the UN if at an impasse is present in the Security Council with respect to a serious threat to international peace and security. On this basis a civil society endorsement of the concept of ‘geopolitical crime’ is justified to bring the US/Russia Geopolitical War within the ambit of the authority of The Ukraine Wars Tribunal.
There are two obvious weaknesses of this line of thinking that should be acknowledged. First, the Tribunal lacks any formal enforcement capability, although it could call for civil society boycotts and divestments that were effective in exerting transformative pressure on South Africa’s apartheid regime. Secondly, the activist impulses that fund and make operational The Ukrainian Wars Tribunal are themselves self-consciously partisan or reflect the outlook of social movement, which is of course not qualitative different than the deep biases intergovernmental institutions. Such partisanship of this radical civic action will be subject to criticism from start to finish, which may yield a helpful debate about war, law, and accountability.
It is evident that this proposal is principally an undertaking whose effectiveness will in the first instance registered symbolically rather than substantively in the sense that nothing immediate will change behaviorally in the prosecution and conduct of the three Ukrainian wars. Symbolic impacts should not be underestimated. The political outcomes in the most salient wars since 1945, including the epic struggles against colonialism, were politically controlled, often after many years of devastating warfare, by the weaker side if measured by material, especially military capabilities. I recall hearing the American president, Lyndon Johnson, in the mid-1960s boast that there was no way the United States could lose the war to Vietnam, ‘a tenth-rate Asian power.’ Symbolic venues shift power balances due to the commitments of people, and even alter the impacts of material interests over time. The struggles against slavery, racism, and patriarchy each manifest this dynamic. What at first seemed futile somehow became history!
In concluding, I hope some readers throughout the world will feel motivated enough to make the Peoples Ukraine Wars Tribunal a reality! It should be thought about as contributing to the imperative of framing A Peace Scenario that challenges the now ascendant Victory Scenario.
Global Justice in the 21st Century 
Escaping ‘Fortress Earth’
23 Nov[Prefatory Note: the essay below is a response to a stimulating visionary exploration of how the future might be reconstructed so avoid the current drift toward what Paul Raskin in Journey to Earthland dubs as ‘fortress earth.’ My response is one of many that can be found at the following link: http://greattransition.org/publication/reflections-on-journey-to-earthland. The link to the landing page of the initiative is http://www.greattransition.org/publication/journey-to-earthland. Raskin’s Journey to Earthland can be ordered from this Website or via Amazon. The essay itself, published here in its original text, can be properly cited as Richard Falk, “Reflections on Journey to Earthland: The Great Transition to Planetary Civilization,” The Great Transition Initiative (November 2016), http://www.greattransition.org/publication/jte-reflections-falk].
Escaping Fortress Earth
Reading Journey to Earthland is an extraordinary experience. Paul Raskin is not only a master navigator of the complexities of our world but someone who conveys a vision of the future that manages to surmount the unprecedented challenges facing humanity at several levels of social, cultural, and ecological being. His vision of a humane future for the peoples of the world is fully sensitive, as well, to the need for transforming the modernist relationship with nature based on domination, exploitation, and alienation that has resulted in an ecological backlash that threatens our well-being, and even raises doubts about the survival of the human species. And perhaps most remarkable of all, Raskin not only depicts a future that is convincingly portrayed as necessary and desirable, but also shows us that its attainment is within the domain of the attainable, although not presently politically feasible. Raskin is also realistic enough to acknowledge that his whole project is vulnerable to a counter scenario, Fortress World, which could with tragic results supersede his vision of a humane and sustainable future.
To make Raskin’s ideas about a desired and desirable future a viable political project is the underlying mission of JTE. To succeed with such a mission requires mobilizing sufficient support based on a credible conception of why we are not foolish to enlist in the civil society movement dedicated to take us from where we are to where he wants us to be
In an important sense, the book falls outside the typical genre of futurist writing because it is preoccupied with how to close this gap between the necessary and the feasible, and in the process situate a desirable future within the realm of the attainable. It is in this regard, with a certain exuberance of expectations, that Raskin pins his hopes on the emergence of a robust global citizens movement that will challenge the status quo by mobilizing people around the world sufficiently to reach a tipping point that allows a new political consciousness to take over enough venues of governmental, economic, cultural, and spiritual authority to facilitate transition to the humane future being advocated. There is no doubt in my mind that this book is a culminating expression of Raskin’s own journey, as well as an indispensable gift to the rest of us, providing the best available set of conceptual tools to engage interactively with human destiny and, especially, to see bright shafts of light beyond the darkness being produced by present trends. In what is essentially an extended essay, Raskin sets forth concisely, with flourishes of intellectual elegance, all we need to know and do to achieve this benevolent future.
JTE describes the contours of a desirable future, including the adjustments that must take place at the level of values and consciousness, essentially a turning away from consumerist and materialist conceptions of the good life without relinquishing the gains of modern science and technology. What Raskin envisions is a more spiritually enlivening sense of the meaning of life to be realized qualitatively through leisure, enjoyment of nature, inner serenity, and a satisfying lifestyle that is liberated from the tensions and anxieties of a typical capitalist life experience. The society thus envisioned would no longer be appraised by the quantitative criteria of growth and wealth, which have led to gross disparities of life circumstances—extremes of poverty for the many and wealth for a few—disparities that can only be sustained over time through reliance on manipulation and coercion.
Raskin imaginatively shapes a socially attractive future based on post-materialist core values and the accompanying need to gain political empowerment through reliance on the renewed energy of persons awakened to this challenge and inspired by the potentialities of the journey. He is clear about the need for people in civil society to be the main vehicle for realizing this transformative vision, and is convincingly skeptical about such a desirable future being achieved by existing economic and political elites whose consciousness is largely a captive of the modernist embrace of neoliberal structures, militarism, and a materialist understanding of the human condition. In a fundamental respect, Raskin’s call to action rests on an ethics of responsibility that asks each of us to join in this great work of composing a different future than what is being shaped by the dominant macro-trends of the world as now constituted.
We need to keep in mind that a desirable future remains possible despite present trends appearing to prefigure a disastrous future (that is, Raskin’s Fortress World). Under these circumstances, we who believe in the JTE vision need to be responsive to a double challenge—first, the strong responsibility to act, and second, the duty to learn to become trusted navigators throughout the long journey to Earthland. This burden of civic responsibility is the essential feature of what it means to feel, think, and act as a global citizen, inspiring a pilgrimage from the here-and-now to the there-and-then. Because this is a hazardous journey to be undertaken without the benefit of a map that charts the proper route, I have described the ideal global citizen as “a citizen pilgrim,” an image that Raskin also affirms, which disavows dogma and blueprints of the future, and is reliant on innovation, flexibility, and a readiness to make course corrections en route.
Let me turn to raise a few questions that might prompt further reflection and commentary. I have read JTE while on a lecture tour in Pakistan, and have been struck by the relevance of social location. I spent several days in Karachi, a security-obsessed, impoverished, yet vibrant city of over 22 million people, most of whom are struggling with the multiple urgencies of daily existence while the privileged elites seal themselves off from the masses in heavily guarded gated luxury housing. True, there are many young idealistic persons in Pakistan devoted to human rights and environmental protection who are active in an array of local communities, but these brave souls are often threatened by religious extremists who reject any solution for the torments of the present that are not centered on a prior embrace of fundamentalist versions of Islam. I found that social priorities in Pakistani society are overwhelmingly preoccupied with the immediate and the local: paying for the necessities of a bare life, opposing forced evictions from their homes in the city to make way for a shopping mall or a gentrified neighborhood, protesting the assassination of a social activist who was perceived as a threat to religious zealots, and lending emergency assistance to the victims of a natural disaster—flood or earthquake—by providing desperately needed medical supplies, food, and shelter. What I am asking myself, while hoping for guidance from Raskin, is whether Pakistanis can read JTE without dismissing it as the musing of a Westerner not faced with the intense existential pressures that dominate the lives of most residents of Karachi, and much of the Global South, as well as many inner cities in the North.
In effect, how relevant is social location and cultural ambience? Would Raskin write the same book if his consciousness had been shaped by a lifetime of struggle in Karachi-like circumstances? These questions raise others. Is there more than one journey to Earthland? Are there alternative Earthlands? Do we need a multi-civilizational articulation of desirable and possible, and hopefully convergent, futures written by ethically and spiritually sensitive individuals who see the world around them and a preferred future from within the imaginative spaces of their varied social locations and cultural milieus?
Are there practical ways to overcome or diminish this reality characteristically prevailing in the West with that in the Global South? What might deepen understanding, and even help reduce the obstacles, would be to convene a worldwide gathering, perhaps an online forum, of public intellectuals from around the world to engage in a continuing dialogue on the main theses of JTE. The objective would be to produce a collective response to JTE, or if that proved to be impossible, then to solicit alternative visions of desirable planetary futures, including the politics of transformation. Along the way, a global community of citizen pilgrims would form, and set its own agenda. Would it not be illuminating and potentially transformative to have such a gathering, either digitally or preferably in a face to face format, dedicated to planning “a journey [or journeys] to Earthland”?
On the basis of recent experience in various parts of the world, I believe that political and economic systems as now operating would do all in their power to break the will and organizational integrity of any global citizens movement that managed to get off the ground. I happened to be in Tahrir Square in Cairo two weeks after the Egyptian people made history in 2011 by suddenly rising to overthrow a corrupt and oppressive tyrant, Hosni Mubarak. There was much popular excitement in the aftermath of this historic occasion, the thrill of an empowering nonviolent populist movement giving rise to confidence that the future would bring to Egypt a democratic political order, a far more equitable economy, and respect for the dignity of individual Egyptians. And yet, two years later, the Egyptian people again exhibited their agency, but this time to support a bloody coup against the elected political leadership that has brought to power a more repressive military governing process in Egypt than had existed during the three decades of Mubarak’s dictatorial rule. This improbable political reversal reflected the strength of counterrevolutionary forces that will do whatever it takes to prolong the ascendancy of the old order that privileges dominant elites at the expense of the citizenry as a whole. Applying this understanding to the vision of Earthland, isn’t it important to envision the future from a less linear, and more dialectical standpoint, as the unfolding of an epic struggle between opposed worldviews and their civilizational embodiments? In historical periods of transition, contradictory responses reflect forces of deep discontent and alienation on one side while exhibiting the aspirations of the hopeful and compassionate on the other.
This leads to another concern. In the aftermath of the Cold War, there was a widespread belief that democratization was the inevitable wave of the future. After the collapse of the Soviet Union (and Russia’s subsequent eagerness to be part of the neoliberal world order) and the opportunistic participation of China in the capitalist structures of trade and investment, it seemed that there was an emergent planetary future premised on a victorious combination of market-oriented economics and constitutional democracy. Almost three decades later, it is evident that something has happened to that firm ground of political legitimacy on which we seemed to be standing after the fall of the Berlin Wall. We are now increasingly living in an era of the popular, and not just the populist, autocrat who, once elected, administers a strong state with an iron fist. That is, peoples in many countries are electing leaders by democratic means that are blatantly dismissive of human rights and political freedom, and oblivious to the mounting dangers of climate change.
In every corner of the world, right-wing ultra-nationalist, militarized governments that promise to bring order and security are being chosen by voters over those that offer the rewards of democratic pluralism and responsible attitudes toward climate change, nuclear weapons, and other challenges of global scope. Whether it is Putin in Russia, Abe in Japan, Modi in India, Duterte in the Philippines, Erdogan in Turkey, or Sisi in Egypt, the pattern of popular authoritarianism is evident even if explanations in the various national settings are quite diverse. This distressing pattern of regressive politics can also be seen in the resurgence of proto-fascist parties in Europe, arising in the wake of mass discontent with existing economic and social policies. Their anti-immigration and chauvinist priorities prefigure the character of a Fortress World. The Brexit vote in Britain and the Trump phenomenon in the United States are likewise illustrative.
In other words, in even the most benevolent transition from the modern to the planetary that Raskin so clearly depicts, it is important to appreciate that bad things are bound to happen along the way. Such awareness guards against disillusionment. This surge of populist passion for ultra-nationalism from below and securitization from above poses a serious challenge to the JTE project. Maybe it is necessary to begin asking ourselves whether under the pressure of the times we, the peoples of the world, can abide the uncertainties of substantive democracy (human rights, diverse political movements)? In effect, how should this global crisis of democracy be properly introduced into a discussion of the role of the global citizens movement that is integral to Raskin’s transformative hopes?
It is possible that this disturbing populist trend currently sweeping the globe will be short-lived, dying of its own deadening weight. There are definite steps that can be taken to restore public confidence in democracy and human rights, which seem indispensable features of a humane Earthland. It is important that the dynamics of economic globalization become committed to diminishing inequality within and among states. It is also necessary to balance a preoccupation with the efficiency of capital and the statistics of economic growth against the goals of ending poverty, addressing climate change, and creating conditions of work and human and ecological security that enhance the quality of life for rich and poor alike. Other kinds of constructive policy initiatives include reducing the waste of resources on militarization and ending reliance on forcible intervention in foreign societies without proper UN authorization.
A further relevant effort would be the recognition that some of the pressures being mounted against democracy in the West arise from the mass migration of desperate people seeking to escape from war torn conditions and the havoc caused by global warming. Until the root causes of these migrations, and the accompanying terrorism generated by extremist political reactions, are addressed, it will not be possible to reverse this right-wing populist trend. These migrations occur when conditions become intolerable, and the pressure to escape to safer places becomes so intense that desperate persons willingly take huge risks. When large numbers of such people in need arrive at the borders of prosperous countries in the West, especially given manipulated fears that terrorists are lurking in the midst of the migrants, right wing demagogues have a field day. The most constructive response patterns are to do all that can be done to remove the conditions that give rise to the intolerable conditions, that is, deter migration at its source.
I suppose, in the end, I am saying that there are some issues that need to be more fully addressed before people outside the still relatively liberal democratic West can be expected to sign up for the journey to Earthland. In effect, in places like Pakistan where the struggle to find out how to be a constructive national citizen seems such a current preoccupation for those who seek to be politically responsible, an essential challenge is how to present Raskin’s message of the responsible global citizen in forms sufficiently relevant that it is sensitive to the fears, hopes, and concerns of this part of the world.
In conclusion, it may appear captious to expect more when JTE already gives us so much. At the same time, when Raskin raises hopes this high, it becomes even more important to begin the journey with eyes wide open. Otherwise, the prospects of early disillusionment are high. Remembering that this is a planetary journey already underway in a variety of forms may be of some help, along with the realization that there exist multitude points of entry throughout the planet. The recognition of this multiplicity ensures that a truly global citizen acts inclusively toward the range of civilizational identities.
Tags: 'Fortress World', Capitalism, citizen pilgrim, citizenship, civil society, Journey to Earthland, neoliberalism, Paul Raskin, transformative vision