By Omar Sadr

Published March 21, 2023 as part of a collection of essays produced from a colloquium hosted by the American Institute of Afghanistan Studies and the US Institute of Peace in Washington, DC in July 2022. Introduction The post-2001 war in Afghanistan was fought between the government of the Islamic Republic of Afghanistan, the Taliban, and NATO led by the US from 2001-2021.

Introduction

The post-2001 war in Afghanistan was fought between the government of the Islamic Republic of Afghanistan, the Taliban, and NATO led by the US from 2001-2021. While the US-Taliban war ended through a negotiated settlement, the Republic of Afghanistan-Taliban war did not. The Republic-Taliban peace negotiations (September 2020-April 2021) which was the second phase of the Doha peace process ended with the fall of the Republic and the Taliban military victory. Using the bargaining challenge approach, this paper tries to answer the question of why the Republic-Taliban war did not last through a negotiated settlement. It argues that the bargaining problems between the Taliban and the government were exacting. First, it will examine the failure of a settlement between the Taliban and the government of Afghanistan based on the bargaining challenges. Then, it will analyze some of the key policy implications of the findings.

Bargaining Challenges and Failed Peace Talks

A settlement allows parties to find a negotiated agreement to resolve disputes over the power, resources, and nature of the state. The peace process in Afghanistan was imagined around one of the following types of settlement by each party of the conflict: power-sharing, formation of an interim government, and/or inclusion of the Taliban into an electoral process. The chances of resolving the Taliban conflict were doomed to failure as the necessary conditions for any of the three proposed formats of the settlement were not available.

Not every peace talk ends in a negotiated settlement. More importantly, not every peace agreement creates sustainable peace. The peace process fails if the necessary and sufficient conditions for an agreement are not available. The conflict resolution literature indicates that compared to interstate war, historically, civil wars have rarely ended with a negotiated political settlement. One of the key reasons that armed conflicts are less likely to end through a negotiated settlement is bargaining obstacles. This essay analyzes at least four bargaining challenges as causes of the failure of Afghanistan peace talks: the cost of war, the indivisibility of stakes, ambitious leaders and lack of mediations, and finally credible issues and lack of guarantors.

Cost of War

The cost assumption would argue that the Taliban and the Republic would have agreed on a settlement if the cost of the war was so high for the parties. A predominant assumption suggests that the conflict reached a stalemate between 2011 to 2014 when the Taliban could not advance into the main cities and the government could not recapture the rural eras. This has been a misleading assessment. Based on the Correlates of War, there are four costs in a war: stalemate, length of the war, magnitude (deaths per every thousand people), and intensity (deaths per month). Except for the military stalemate, the cost of the Afghanistan war in terms of intensity, magnitude, and duration had increased by the fall of the Republic on August 15, 2021. The 2021 Global Peace Index report indicated Afghanistan as the world’s least peaceful country as it had “the highest total number of deaths due to internal conflict of any nation.” 1 Technically, a military stalemate would be materialized when a lack of advancement in the battleground is coupled with a perception that the military balance will not change soon. The Taliban’s calculation of the stalemate was shaped by two factors.

First, the Taliban differentiated a military stalemate with the Afghanistan National Army (ANA) from a stalemate with the international troops. They did not consider ANA determinant in the stalemate. Second, the Taliban’s perception of military stalemate was also shaped by the reduction of international troops and the timeline of troop pullout since 2011. The Taliban assumed that with the withdrawal of the international troops, the military balance will change in their favor. Both these factors were evident in the scale of violence on the battlefield. A study of the Long War Journal showed that since 2017, the Taliban had gradually expanded its area of control. Though the Trump administration increased the level of troops in order to force 2 the Taliban to an agreement with the US, the Taliban significantly increased the level of violence across the country by all measures as soon as they signed the agreement with the US in February 2020 to test the capacity of ANA. In April 2021, when the Biden administration announced the complete withdrawal by September 2021, the Taliban captured around 80 districts. By the time the US left Bagram Air Base, the Taliban had claimed control of 220 out of 398 districts. Hence, 3 as winning militarily was more favorable for the Taliban, the conflict did not reach a “mutual hurting stalemate” between the government of Afghanistan and the Taliban.

Indivisibility

A peaceful settlement would be unlikely when the stakes are difficult to divide. Conversely, the chance of a negotiated settlement increases as the stakes are divisible. The stake between the Taliban and the Republic was as high as difficult to divide. The Taliban did not claim a share of national revenues or local autonomy which would have been easily addressed. Rather, it aimed to take over the central government to remodel it based on a fundamentalist and tribal set of values and structures as an Emirate. On the other side, the government assumed that the survival of the Republic was at stake. Both sides saw an agreement as self-destructive. So, with the indivisible stake, the Afghanistan conflict was less likely to get into a successfully negotiated agreement.

Lack of concessions and the role of mediation

The third bargaining challenge to the peace negotiation was the lack of good communication and the existence of ambitious leaders in both the Taliban and the Republic which hindered compromise and concessions. This issue could have been addressed by a neutral and skilled mediator. First, both the Taliban and the Republic envisioned two different end states that reaching a middle ground not only required compromising leaders but also skillful mediators to support the parties in their search for compromise. From the beginning, the Taliban outlined its stance in vague and uncompromising terms such as establishing an Islamic state in Afghanistan.

A common thread between Ashraf Ghani’s two main peace proposals, the 2018 Road Map for Achieving Peace in November and the 2019 Seven Point Peace Plan was an effort to keep the status quo and the constitutional order. Presenting the third proposal, Securing End State: A Three-Phase Peace Roadmap in April 2021, four months before his unexcepted escape, he rejected an interim government and explicitly invoked elections as sources of legitimacy, presidential authorities based on the constitution, and the fact that he will not resign.

Moreover, the bargaining position of both sides and their deliberate negligence of the urgency of a peace agreement was also shaped by their understand about the role of the US troops. The government favored a status quo and did agree for concessions, as it thought the US military will prevent the collapse of the Republic and defend it against the offense of the Taliban. On the contrary, aware of the timetable of the withdrawal of the US troops, the Taliban tried to buy time and postpone the talks as much as possible. The Taliban’s negotiation tactic was to avoid negotiation. For instance, they denied participating in a regional summit in Istanbul planned for April 2021 at the very last minute. They were telling the government side that the dispute between them is not so intense, and it would be resolved very quickly once the international troops are out. The bargaining was also challenged by the fragmentation of the Republic team by factionalism both in Kabul and Doha. With a narrow and factional stance, Ghani consistently undermined the High Council for National Reconciliation (HCNR), an institution that was solely authorized to lead and manage the peace process, and deliberately violated the principles of consensus and inclusion on the government side. Kabul was divided on what sort of concession should be given to the Taliban and what should be denied. While Ghani denied a power-sharing transition government, many other politicians including the opposition and HCNR were open for this option. This made numerous opposition politicians in Kabul reach out to the Taliban as an independent party apart from the government.

To bring these divergent positions to a compromise, strong, credible, and skilled mediation was required. Qatar, which was facilitating the talks, was perceived by the government of Afghanistan as a biased party with a vested interest. And the American chief negotiator, Zalmay Khalilzad’s intentions were also questioned by Ghani and his close aides. Khalilzad tried to follow Álvaro de Soto and Richard Holbrook’s single-text mediation model applied respectively in El Salvador and Bosnia by presenting a peace agreement draft proposal to the parties in January 2021.

However, as the US agreed on a timeline to withdraw its troops in Afghanistan by May 2021, Khalilzad did not have enough leverage on the parties to persuade them to compromise and strike a deal. The only entity that partially accepted the draft was HCNR. Bringing together most of the political parties, HCNR presented a proposal that was closer to the State Department’s draft in terms of the format of the transition, but it departed from it on two points. First, it proposed the 2004 constitution as a legal framework unless it contradicts the agreement. Second, it suggested a decentralized administrative model for the transition period. Not only the Taliban did not give the proposals serious consideration, but they also did not offer any peace proposal. The Taliban’s denial to participate in negotiations after April 2021 deprived a chance of negotiation for both HCNR and Khalilzad’s proposed agreements

Guarantees and Guarantors

The lack of a credible and capable guarantor was the last bargaining challenge in the peace process. A credible guarantor provides assurances to the parties that their existence would not be endangered during the peace accord implementation and the guarantor will hold all parties accountable for their promises. A credible guarantor is one who has an interest in fulfilling its promises as it guarantees to the parties. Moreover, a capable guarantor has the capacity to use forces as a sanction to enforce the terms of the agreement, in case one party does not comply with it. Given the intensity of the conflict between the Taliban and the government, a strong guarantor capable of the use of force was needed. During the talks with the US, the Taliban asked European and Asian countries to play the role of guarantors.

However, during the talks with the Republic, it did not ask for a guarantor. Similarly, Ghani reiterated the National Security Forces as the guarantor of Afghanistan. He totally ignored the need for an external guarantor. Russia and China whose subtle objective was to ensure the full withdrawal of the US troops from Afghanistan volunteered to take responsibility as a guarantor in mid-2019. However, when it come to the Republic-Taliban talks, it was evident that their proposal was a weak verbal guarantee with no enforcement capacity. Ghani showed little interest in using the opportunity offered by Russia and China. On the other hand, Pakistan which had a substantial influence over the Taliban denied playing the role of a guarantor. 

In the absence of a credible and strong guarantor in the region and within the Muslim majority states, the only option left was the US troops on the ground. As in the 1958 Lebanon agreement, where the US maintained fourteen thousand troops as guarantors, the US should have proactively played the role of a guarantor in Afghanistan. This would have ensured that the belligerents do not walk away from the bargaining table. After signing the agreement, it would have also ensured the security of the parties, cessation of the hostilities, and survival of an agreement. This leverage was lost when the US-Taliban deal in February 2020 set a 14-month timeline for the withdrawal of the US troops. The US also continuously signaled to the parties that whether they make an agreement or not, it is pulling its troops out.

Agreeing on a fixed timeline to withdraw troops was also in contradiction with the initial principles of the negotiations played out by Khalilzad: “nothing is agreed upon until everything is agreed.” The US should have conditioned the withdrawal of troops to a successful peace agreement between the Republic and the Taliban. In the absence of a credible and capable guarantor, the challenge of credibility of commitment between the Taliban and Ghani remained untouched. Each side perceived the outcome of the talks as zero-sum which threatened their existence.

Policy Implications

Some important lessons could be drawn from the failure of the peace talks in Afghanistan. First, the failure of peace negotiation in a complicated and protracted conflict such as Afghanistan has numerous causes. The bargaining challenge approach can explain some of the causes of the failure. However, one should not neglect the role of ideational factors such as ideology and identity in Afghanistan. The three-decade war of the Taliban was equally driven by a parochial and contested Afghan nationalism and a fundamentalist political Islam. On the other side, the Republic was envisioned based on a constitutional order which guaranteed a set of fundamental rights for the citizens and established democratic order but also Afghan nationalism. The belligerent parties had incommensurable values and conceptions about rights, liberty, a system of governance, nationhood and the role of Islam.

Second, the bargaining challenge analysis shows that the high cost of the war in terms of duration of the war, intensity, and magnitude, and the offer of mediation did help in the initiation of the negotiation but none of them help the peaceful end of the conflict. The reasons were the absence of a strong security guarantee to address the security dilemma of the parties, poor mediation, lack of a mutually hurting stalemate, and the indivisibility of the stakes.

Third, the Taliban assume that a decisive victory is the end of the Afghanistan conflict. On the contrary, the peace studies literature indicates that the chances of peace failure are 200% higher following a military victory of an insurgent compared to a government victory in the first year of victory. No need to mention that peace failed right at the time the Taliban declared a victory as 5 the National Resistance Front challenged the Taliban. The conflict in Afghanistan would not be resolved until the background causes such as deep contention over the identity, values, ideology, and mechanisms for distribution of resources and power including the structure of the state are not resolved.

Published in News

By Omar Sadr

Mass deprivation and transgression of women’s rights and the establishment of gender apartheid are often presented as a reflection of cultural and ideological norms and assumptions. This does not suggest that certain cultures are more prone to gender apartheid than others; rather, a state or actor opts to neglect the universality of the regime of rights and appropriates a cultural justification for its policies.

Viewing such a situation through the lens of cultural relativism counters the universality of human rights and presents culture, religion, and customs as bases for the entitlement of rights. In other words, cultural relativism restricts women’s rights as they apply to “their” ascriptive cultures or religions. This contribution considers the cases of the Taliban in Afghanistan and the Islamic Republic of Iran and argues that relativism denies human rights by demarcating a false line between the universal and the local.

The Taliban, Iran, and Cultural Relativism

While practices of mainstream Muslims across the world defy the limitation of fundamental rights, authoritarian and in certain cases sultanistic regimes in the Muslim world have enforced a conservative form of Sharia law in an idiosyncratic manner. Of all of them, the Islamic Emirate of the Taliban in Afghanistan and the Islamic Republic of Ayatollahs in Iran share a common policy of subjugating and segregating women, to the extent that it constitutes what scholars such as Abdelfatah Amor, Ann Mayer, and Karima Bennoune have termed “gender apartheid.”[1]

Moreover, Juan Cole has argued with respect to the first Taliban rule (1996-2001) and the Ayatollahs of Iran (1980s) that both regimes privatize women by redrawing the line between public and private and bringing medieval motifs to “the modern re-creation of power as representation” and exercising “power as spectacle.”[2] The same logic prevails in the second, current phase of the Taliban, whose project of political Islam emphasizes the privatization of women.

As the Taliban regime is an ethno-religious group that relies both on Afghan ethno-nationalism and Islamic fundamentalism, cultural relativists justify gender apartheid with reference to both Pashtun culture and Islam. Cultural relativism, in this case, is based both on local culture and transnational Islamic fundamentalism. Similarly, narrators and defenders of cultural relativism are both local and international.

For instance, Pakistan’s Permanent Representative in the United Nations, Munir Akram, said in a UN meeting in February 2023 that the Taliban’s restriction on women’s rights is rooted in Pashtun culture. He argued, “[T]he restrictions that have been put by the Afghan interim government flow not so much from a religious perspective as from a peculiar cultural perspective of the Pashtun culture, which requires women to be kept at home.”

A few months beforehand, in December 2022, Prime Minister of Pakistan Imran Khan made a similar argument in an OIC meeting: “[E]very society’s idea of human rights and women’s rights are different…If we are not sensitive to cultural norms of these people, even with stipends people in Afghanistan won’t send their girls to school.”

Such remarks by a neighboring country that has been accused of having a vested interest in supporting and preserving Taliban rule can be considered colonialism in that the use of cultural relativism by a foreign actor to justify the deprivation of a group’s rights is a mark of such a system. In other words, colonialism deprived the colonized of their right to self-determination based on relativist assumptions. As Maryam Namazie has argued, cultural relativism is a “racist phenomenon” as it legitimizes the deprivation of rights by segregating people in the same country based on religion. This can be observed in a few cases in Western democracies where Muslim asylum seekers and refugees are treated based on Sharia law. In some of these cases, this has led to ghettoization.

Though many secular nationalists in Afghanistan denounced the remarks from Pakistan, their narrative is also reductionist in that it portrays the Taliban exclusively as Pakistan’s proxy. Such an approach prevents a holistic perspective that considers the domestic sources of the Taliban’s conservative communalism. For instance, on 11 September 2022, the Taliban Minister of Education, Noorullah Munir, framed Taliban practices and beliefs as cultural during a visit to the southern province of Urozgan, arguing that residents do not want their daughters to attend school: “The culture is clear to everyone,” he said. Similarly, on 4 December 2022, Taliban Minister of Higher Education Nida Mohammad Nadim claimed that “education for women clash[es] with Islam and Afghan values.” One should not be surprised by the resemblance between the Taliban phrase “Afghan and Islamic values” and the Saudi Arabia Basic Law of Governance’s phrase “Arab-Islamic values,”[3] as both regimes implement a patriarchal system of segregation and the subjugation of women.

Despite these domestic cultural arguments, it is clear that the Taliban’s gender apartheid is not simply due to culture. Rather, it stems from specific political forms and decisions. First, the Taliban constitute a heightened authoritarian regime that manifests features of sultanism. According to Weber, a sultanistic regime is a government in which domination “operates primarily on the basis of discretion.” Totalitarianism is distinguished from a sultanistic regime through the level of autonomy of its state institutions. A totalitarian regime rules through its institutions, but in a sultanistic regime state institutions cannot veto the leader’s decisions; they must simply obey. While certain Taliban figures disagree with some of the gender policies of the regime, they cannot challenge the discretion of the decision of Habitullah Akhunzada.

Alfred Stepan and Juan Linz argue the transition from a sultanistic regime to democracy is less likely to happen peacefully compared to other types of authoritarian regimes as the soft liners would be suppressed by the Sultan.[4] If peaceful transfer to democracy is not an easy process, definitely addressing apartheid in a sultanist regime would also not be easy.

Second, Taliban apartheid is based on denial. For instance, in 1998 Said Shahidkhayl, the Taliban deputy minister of education, claimed that the Taliban have not only “recognized personhood and private autonomy of women” but also “improved women’s conditions.”[5] Zabiullah Mujahid, the Taliban’s current spokesperson, claims the same. The group also obscures reality by justifying their policies as short-term measures to be reversed. Suhail Shaheen, the Taliban representative in Qatar, for instance, stated that provisions with respect to women are temporary and will be removed as soon as appropriate conditions are developed. As Ann Mayer has written, the authoritarian Muslim state resorts to “equivocations, obfuscations, and hypocrisy”[6] with respect to women’s rights.

When in 2007 Saudi Arabia was challenged on its denial of the ban on women driving at the Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW) committee, the Saudi delegate claimed that “[t]here is no legal provision banning women from driving cars.”[7] Many restrictions on women in Afghanistan and Iran are also not stipulated in statutory laws. This lack of formal provisions can be understood in two ways. First, some restrictions originate from customary provisions such as Mullahs’ and Ayatollahs’ fatwas that are not regularly documented. Second, the Taliban does not have bureaucratic capacity and is still unaccustomed to running the state through formal regulations and bureaucracy. Hence, it at times rules by its leader’s verbal decrees. For the same reason, their policies are not implemented in a consistent manner. Therefore, one should be conscious of not falling into the trap of Taliban equivocations. Instead, their denials should be exposed.

The public execution of violence against women is also a political exercise of power as a spectacle through which the Taliban affirm their authority. Like their first era in the 1990s, the second phase of the Taliban is engaging in public whippings and amputations, as well as the public display of corpses.

Scholars’ analyses of cultural relativism reveal the tensions in coming to terms with communal values versus individual autonomy and human rights, and ultimately demonstrate the danger in using culture and religion to justify gender apartheid. 

Cultural Relativism and the Academy

Relativist scholars such as Alison Renteln advocate for ethical relativism, arguing that no truth assertion is acceptable if it is based on an abstract universal principle ignoring specific culture. Accordingly, she believes that a cross-cultural base for human rights increases the likelihood of its acceptability.[8] On the contrary, refuting the relativist argument, Reza Afshari believes that relativism overemphasizes the cultural significance of state administration of societies in the Muslim world, while Islamist rule such as that of Khomeini is driven by political interest. According to Afshari, “[T]he unrealized Islamic expectations in Iran indicate the problems of a discourse that assumes cultural primacy for a legal foundation for human rights in the modern state.”[9] Afshari argues that drawing a cultural foundation for human rights in a context where the state redefines culture and “subjects it to its modus operandi” is highly unlikely to ensure rights.

To end the gender apartheid regime, global human rights defenders and the international community must not only reject cultural relativism but should also use all available tools to end the Taliban’s exercise of power as spectacle. Working with the current campaigns for women’s rights in Afghanistan is critical.

For Afshari, the Muslim cultural relativists who aim to amend the universal human rights scheme fall into two groups. The first includes those who want to Islamize modernity and human rights. They reject the Universal Declaration of Human Rights (UDHR), labeling it as a Western value and instead offer a human rights scheme in accordance with Sharia. The second includes those interested in presenting an Islamic base for a modern human rights scheme. In other words, their project is the “modernization” of Islam.

The Islamic Emirate of the Taliban and the Islamic Republic of Iran belong to the first group as they reject the regime of human rights by calling it Western. As Mayer has noted, the Taliban label Afghanistan’s women activists as “servile imitators of the West” and “agents of Western cultural imperialism”[10] Conservative opponents of the Taliban who tend to draw from Islam for a rationale of women’s rights belong to the second group. However, the inability of the Muslim world to amend the gender apartheid policies of the Taliban and Iranian theocratic regimes’ persistent gender apartheid demonstrates that neither the Islamization of modernity nor the modernization of Islam has been able to address this problem.

This failure stems from a multiplicity of human rights schemes that are inherently paradoxical and at times contradictory. According to Mayer, “The relevant textual authorities are conflicting and scant.”[11] For instance, the reconciliation of women’s Islamic rights to enjoy legal rights, to own property, and to do business while avoiding contact with men has not been resolved. Mayer’s research highlights that each Muslim country has developed its own scheme of human rights at the national level that it claims as Islamic though there is no consistency among the various schemes. What unifies them, according to Mayer, is their provision with respect to the regulation of women. Comparing the 1979 Iranian constitution, the 1978 Al-Azhar Drafted Constitution, the 1990 Cairo Declaration on Human Rights in Islam (CDHRI), and the 1992 Saudi Basic Law of Governance, Mayer finds that none firmly acknowledge gender equality and instead contain provisions that confine women to the domestic sphere. A stark commonality between these laws and Taliban rhetoric is the use of the vague phrases, “within the framework of Sharia” or “principles of Sharia.”

Rejecting Cultural Relativism and Advocating for Women’s Rights 

To end the gender apartheid regime, global human rights defenders and the international community must not only reject cultural relativism but should also use all available tools to end the Taliban’s exercise of power as spectacle. Working with the current campaigns for women’s rights in Afghanistan is critical.

In Afghanistan, the women’s movement has three forms: social movements, transnational networks, and professional organizations. The women’s social movement is a grassroots movement inside the country of students and women who previously worked as civil servants, teachers, librarians, and journalists; this group continuously organizes non-violent protests. Transnational networks are composed of former female politicians, parliamentarians, and civil society activists, as well as women human rights defenders, who are mainly in exile in the West. Finally, professional organizations are a small set of the remnants of republican Afghanistan enterprises, civic organizations, and educational institutions that are now partially underground. They support women by providing humanitarian support, access to the legal system, domestic violence shelters, and skill development.  

These campaigns transcend the Muslim relativism stance and attempt to follow the universal human rights scheme. This is necessary, as advocating for the recognition of gender apartheid is based on international law and universal norms of human rights. In the words of the feminist scholar and sociologist Valentine Moghadam, “The women’s rights movement is not ‘identity movements’ but rather democratic and democratizing movements.”[12]

At the same time, the Afghanistan women’s movement and other peaceful resistance show that human rights do not need a common moral foundation as the universalists call for. The mere fact that people claim their rights against Taliban oppression and subjugation proves the appeal of a human rights claim. In this regard, Michael Goodhart’s argument, which suggests that contestation over human rights should not be considered contestation over moral truth, rings true. The global appeal of human rights does not require a common moral foundation, and the fact that modern human rights norms are not incompatible with local values and cultures does not make them irrelevant to society. Rather, Goodhart argues that “human rights may appeal to people enduring subjection because of their transformative potential, both of which depend on compatibility with oppressive social arrangements and the conceptions of dignity that suffuse and legitimate them.”[13]

Read at Jadaliyya

Published in News
Thursday, 30 March 2023 16:51

Promise and Peril in the Caucasus

By Svante Cornell

March 30, 2023

https://www.afpc.org/publications/articles/promise-and-peril-in-the-caucasus

Screen Shot 2023-03-30 at 1.05.27 PM

 

On January 27th, a gunman entered Azerbaijan’s embassy in Tehran, Iran, killed the embassy security officer and wounded two others. The episode received only fleeting coverage in the international media. In the wake of the incident, Azerbaijan’s President, Ilham Aliyev, openly accused “some of the branches of the Iranian establishment” of being responsible for the attack, and Baku promptly evacuated its embassy staff and dependents. It was a clear sign of the frictions between Azerbaijan and its not-so-friendly neighbor, Iran. 

To be sure, relations between the two countries had deteriorated sharply since the fall of 2020, when Azerbaijan, using mainly Turkish and Israeli weaponry, succeeded in taking back territories long occupied by regional rival Armenia. In that conflict, Iran had played a distinctly unhelpful role, seeking to stall Azerbaijan’s military advances and providing covert support for Armenia. But the incident itself, as well as its fallout, is indicative of a larger realignment of power politics now underway in Eurasia – one with immense implications for U.S. interests. 

Over the past two years, regional events have highlighted the importance of the Caucasus, the narrow isthmus between Iran and Russia that connects Europe to Central Asia through the Black and Caspian seas. America’s ill-conceived withdrawal from Afghanistan shut down hopes that landlocked Central Asian states would be able to open transport routes through that country, thereby connecting to the Indian subcontinent and the Indian ocean. Then, Russia’s invasion of Ukraine abruptly shut down the land transport corridor linking China to Europe through Kazakhstan, Russia and Belarus. Suddenly, the only land route linking China and Central Asia to Europe is the one that passes through the Caucasus.

But while America has paid increasing attention to Central Asia in recent years – Secretary of State Antony Blinken visited the region in February – it has all but ignored the three countries of the Caucasus. This, in spite of the region’s growing importance in relation to Central Asia, and to the countering of Iran.

Indeed, the Caucasus is a region where alignments don’t fit easily into preconceived notions. Iran has supported Christian Armenia against Muslim Azerbaijan, largely because up to a third of Iran’s own population consists of Turkic-speaking Azerbaijanis, whom Iran fears may seek to separate and join up with their northern brethren. Conversely, Israel has developed strong relations with Azerbaijan, capitalizing on the staunchly secular nature of Azerbaijani society and its government’s efforts to promote inter-religious harmony. Israeli drone technology, for instance, was critical to Azerbaijan’s victory in the 2020 war.

Turkey’s shift has been dramatic, too. A decade ago, Islamist impulses led the Turkish government of President Recep Tayyip Erdogan to pursue an accommodation with Iran while expanding the country’s stature in the Middle East. Turkey’s support for political Islam, in turn, led to the collapse of its relations with Israel, Egypt, Saudi Arabia and the United Arab Emirates. But the war in Syria put Turkey and Iran on a collision course, while changing domestic politics over the past half decade have led Istanbul to adopt a foreign and security policy heavily influenced by the nationalist (rather than Islamist) preferences.

As a result, Turkey has mended fences with Arab nations and with Israel – a process that has been facilitated by Azerbaijan, which managed to keep excellent relations with both Jerusalem and Ankara throughout. More important, from an American perspective, is the fact that Ankara has emerged as the strongest regional counterweight to Iran. Last December, the Turkish defense minister supervised joint military exercises along the Azerbaijani border with Iran, responding to drills that Tehran had organized only weeks prior in which Iranian forces practiced an invasion of Azerbaijan. Turkey and Azerbaijan now have a defense pact – something that has enabled Baku to speak up against Tehran in ways that were unthinkable a year ago.

Then there is Armenia. While Turkey and Azerbaijan are joining forces with Israel to counter Tehran, Yerevan finds itself stuck in an entente with both Tehran and Moscow dating back to the 1990s. Armenian Prime Minister Nikol Pashinyan has making noises about escaping Russia’s orbit of late, launching overtures to the U.S. and the European Union. But Russian influence in Armenia’s national security bureaucracy remains strong, as does Russian ownership of critical infrastructure in the country. More worrying is the fact that Armenia appears to have played a critical role in Iran’s transfer of drones and missiles to Russia for its war in Ukraine. 

In the middle of it all is Georgia, previously America’s closest partner in the region. But in recent years, Georgia’s government – now under the control of a shadowy tycoon who made his fortune in Russia in the 1990s – has become increasingly skeptical of the West.

America’s national security bureaucracy separates the Caucasus and the Middle East into different bureaus, with Central Asia in yet another office. This is part of the reason the U.S. has failed to respond to the ways in which the regional politics of these regions intertwine. In view of the challenges posed by Russia and Iran, however, Washington’s confusion is no longer tenable. It is in America’s interest to encourage Turkey’s emergence as a counterweight to Iran, and to nurture the growing alignment between Ankara, Baku and Jerusalem. The U.S. also needs to work to recover its influence in Georgia, as well as to reinforce the efforts it began in late 2022 to bring about a peace agreement between Armenia and Azerbaijan. All of the above, however, requires a much stronger American commitment to the security and stability of the countries of the Caucasus.

Svante E. Cornell is the Director of AFPC’s Central Asia-Caucasus Institute.

 

Click here to download publication PDF

Published in Staff Publications

Svante E. Cornell
Civil Wars,
Vol. 1 no. 3, 1998

Click to download PDF

civilwarsThe many conflicts that have raged in the Caucasus since the end of the 1980s have often been depicted in the media and academia as basically religous in character. The religious differences between parties to conflicts are empjasized and often exaggerated. In particular, the Caucasus has been taken as an example of the 'clash of civilzations' supposedly under way. This article seeks to challenge this perception of the Caucasian conflicts, arguing that religion has played a limited role in conflicts that are actually ehnopolitical and territorial in character. The article argues that seldom are religious bodies of thinking used to legitimize conflict behaviour in this region -- there has been no Jihad in the Caucasus, for example -- nor has the politicization of the parties to a conflict been underpinned primarily by religious identity or theological perspetives. As such, religious conflict can not be spoken of. Furthermore ther has occured no rallying of outside powers along religious lines; quite to the contrary empirical evidence shows hat religious has had little impact -- especially when compared to ethnicity -- in the international ramifications of these conflicts. 

Published in Staff Publications
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    Why Russians Support the War: Jeffrey Gedmin interviews S. Frederick Starr on the resurgence of Imperial Russia.

    The American Purpose, May 23, 2023

    Jeffrey Gedmin: Do we have a Putin problem or a Russia problem today?

    S. Frederick Starr: We have a Putin problem because we have a Russia problem. Bluntly, the mass of Russians are passive and easily manipulated—down to the moment they aren’t. Two decades ago they made a deal with Vladimir Putin, as they have done with many of his predecessors: You give us a basic income, prospects for a better future, and a country we can take pride in, and we will give you a free hand. This is the same formula for autocracy that prevailed in Soviet times, and, before that, under the czars. The difference is that this time Russia’s leader—Putin—and his entourage have adopted a bizarre and dangerous ideology, “Eurasianism,” that empowers them to expand Russian power at will over the entire former territory of the USSR and even beyond. It is a grand and awful vision that puffs up ruler and ruled alike.

    What do most Russians think of this deal? It leaves them bereft of the normal rights of citizenship but free from its day-to-day responsibilities. So instead of debating, voting, and demonstrating, Russians store up their frustrations and then release them in elemental, often destructive, and usually futile acts of rebellion. This “Russia problem” leaves the prospect of change in Russia today in the hands of alienated members of Putin’s immediate entourage, many of whom share his vision of Russia’s destiny and are anyway subject to Putin’s ample levers for control. Thus, our “Putin problem” arises from our “Russia problem.”

    Click to continue reading...

  • Dysfunctional centralization and growing fragility under Taliban rule
    Wednesday, 11 September 2024 14:35

    By Sayed Madadi

    One year ago, on Aug. 31, 2021, the last foreign soldier left Afghanistan. Since then, the situation in the country has only grown more fragile, marked by deteriorating living conditions, widespread human rights violations, and increasing political instability. One key contributing factor to the crisis is a dysfunctional centralized governance structure that has become more paralyzed and unresponsive under Taliban control. The group has greatly aggravated the problem with its rigid religious ideology and exclusive political agenda, but it well predates the Taliban takeover. The situation has steadily deteriorated over the past two decades as a result of a system that undermined local mechanisms of resilience, deprived people of access to basic public services, and marginalized them politically. With the Taliban at the helm, the system now only perpetuates further political exclusion, economic deprivation, and human suffering. The worsening economic conditions and political environment in the last year offer ample evidence of this.

    Ever hungrier population

    According to the most recent data from the World Bank, Afghanistan is now the poorest country in the world and the per capita income has declined to 2006 levels. The Taliban’s return to power exacerbated an already worrisome economic and humanitarian situation. Pushed to the brink by recurrent droughts, chronic cycles of violence, and poor governance, the insurgent offensive that captured Kabul last August created a shockwave that neither the economy nor the people could absorb. Before 2021, the latest poverty rate in Afghanistan was 47% and 35% of people reported that they were unable to meet their basic needs for food and other essential goods. Now, according to the World Bank and the United Nations, more than 95% of the population is poor, with more than 70% suffering from food insecurity. In an undiversified and limited economy that does not have much to offer, only a staggeringly low 2% said that they did not face limitations in spending. Rising prices caused by high inflation, the liquidity crisis, and a massive drop in international trade, coupled with sharply decreased household incomes, have reduced purchasing power for millions and increased unemployment to record levels, even as an estimated 600,000 people enter the labor force annually.

    Many of these sources of fragility, of course, existed before the Taliban came to power. For over a century, Kabul has grown in monetary wealth, human capital, and opportunities at the expense of the rest of Afghanistan. The economic wealth and metropolitan character of the capital has come with the centralization of state power and revenue collection since 1880. For decades, lack of opportunities — and later on conflict — brought the best and the brightest from around Afghanistan to the capital, thus gradually draining the provinces of intellectual capital and economic resources. Historically, the Kabul-based kings gave land titles and trade monopolies to traditional power-holders in return for revenue, while the latter extorted the local population to raise what was required to pay Kabul. The central state relied on the periphery for resources, soldiers, and legitimacy, but hardly provided anything in return.

    The 2004 constitutional architecture did little, if anything, to change that. As foreign funding flowed in at unprecedented levels, the concentration of political power and economic planning in the capital continued to draw resources and talent from the periphery, eroding the foundations of local resilience. Local and provincial power holders and economic tycoons survived only because they maintained strong ties with those who controlled financial wealth and political decision-making at the center. The immense wealth that the Karzais gained in the south or the riches that Atta Mohammad Noor was able to raise in the north were not possible without the backing of central authorities, which in both cases were highly formalized: Ahmad Wali Karzai was the head of Kandahar’s provincial council and Atta served as the governor of the lucrative Balkh Province for over a decade. Staggering levels of corruption and state capture enabled a select group to easily gain control of the country’s economic riches and move them abroad.

    The population was already struggling by the time the Taliban returned to power. Studies and analysis by the U.N., the World Bank, and independent observers had long warned about increasing poverty, unemployment, and cyclical droughts. After last August, the depletion of human resources and economic wealth and the withdrawal of the international presence in Kabul disrupted value production and business enterprise around the country. The crisis has left millions of people helpless, not only because of their reliance on the Kabul-centric legal regulatory framework, but also because most of the job market — the public sector and the NGOs — was funded by donor money from Kabul. The full international withdrawal shrank the economy by more than one-third and the implications of the political crisis disrupted the markets for much longer than the country could afford. After severe drought and conflict displaced over 700,000 people last year, hundreds of thousands have left Afghanistan since August 2021 in search of a better life.

    The Taliban's inability and unwillingness to provide public services and reinvigorate economic activity led to the further deterioration of living conditions and heightened the people’s vulnerability. The World Bank reported that more than 81% of household heads were self-employed after Aug. 15, 2021. An absolute majority of them are not business owners but job seekers turning to physical labor and street vending to avoid starvation. The Taliban authorities claim that they have increased revenue collection at border crossings, mainly by curbing corruption and expanding ports with taxable trade. However, the regime does not provide even basic public services such as education and health with that revenue. For example, nearly half of schools are closed as the Taliban still refuse to allow girls to access secondary education, resulting in a major decline in public spending. Most of the health infrastructure is supported through international humanitarian aid by the U.N. and ICRC, and the extravagant Afghan National Defense and Security Forces no longer exist. On top of that, only a fraction of public servants go to work, and after months of delays they now receive far lower salaries based on the regime’s new pay scale — labor earnings in the public sector have declined by 69%.

    Therefore, without offering social protection, public services, and economic opportunities, the centralized revenue collection continues to further deplete the provinces of resources that could otherwise help them mitigate the risks of economic and environmental shocks. The Taliban's interference in the distribution of humanitarian aid takes away from the neediest people their only means of survival in the midst of destitution, further compounding local fragility. Despite a year of trials and the infusion of more than $2 billion in aid into Afghanistan, the economic and humanitarian situation continues to deteriorate. Although conventional humanitarian assistance programs help people get by in the short term, they also reinforce a relationship of dependency on aid without developing opportunities for employment and private enterprise, thus reinforcing deeper vulnerability. These approaches — coupled with the Taliban’s centralized and unaccountable governance — build on ineffective modalities that disenfranchise local communities, compound economic deprivation, exacerbate environmental shocks, and intensify human suffering.

    A totalitarian regime

    The political and human rights situation has equally deteriorated under the Taliban. While the Afghanistan Independent Human Rights Commission says more than 1,500 people have been killed by the regime since last August, some independent observer groups report that around 2,000 civilians from the Hazara ethnic community alone have been killed. Protests by women have been repeatedly suppressed and participants have been imprisoned, tortured, and killed. The government is populated entirely by Taliban clerics, excluding all other political forces and non-Pashtun groups. The persecution of Tajiks in the name of quelling the military resistance in the north and of Hazaras justified by ethno-sectarian divisions — the latter are mostly Shi’a — continue. Afghanistan is the only country in the world that prevents girls from getting an education by barring them from secondary schools. Most women cannot work, and a woman’s political agency and social status are tied to that of a man, who has to accompany her, fully veiled, anywhere she goes outside the home. According to Reporters Without Borders, 40% of all media outlets in the country have disappeared and 60% of journalists have lost their jobs. The figure for female journalists is even higher, at 76%.

    The Taliban have managed to consolidate their power within an Islamic Emirate that borrows significantly in structural design from its predecessor Islamic Republic, rather than introducing a new institutional architecture. Save for a few tweaks, the broader framework of the system has remained the same. The judiciary system, for example, and its relationship with the head of state have not changed. The Taliban have kept most political and governance institutions as they were, filling positions across the ministries and provinces with their own appointees. The major institutional change the Taliban have brought has been the removal of elections to establish popular legitimacy: The head of state is now a divinely mandated supreme leader, and there is no legislative branch. These alterations, while substantial on paper, have not changed much in practice. Given the highly centralized nature of the republic with an overly powerful president at the top, electoral processes had failed to produce either legitimacy or accountability for much of the last two decades. In many instances, elections provided opportunities for embezzlement and corruption by enabling actors with ulterior motives to buy votes and then abuse public office to enrich themselves. This was particularly true in the case of the parliament and provincial councils, institutions captured by a handful of kleptocrats who failed to keep an overly strong executive in check.

    The binary division of a republic versus an emirate was what bogged down the peace talks until they fell apart in the run-up to the Taliban’s takeover of Kabul. The fact that the group has consolidated its power through the very system it so vehemently rejected says a lot about the actual democratic character of the centralized political institutions. The narrowing of the public space under the Taliban, for example, indicates that the degree of openness for debate and democratic practices before 2021 was not necessarily a byproduct of a meticulous institutional design that checked the use of power and ensured accountability. Rather, it was attributable to the personal commitment to democratic values of those in control. For over a decade, Hamid Karzai, who ruled through tribal consensus and appeasement, enabled a conducive environment in which a vibrant media industry and civil society took root. Across Afghanistan, especially in Kabul and other key urban centers, demonstrations against the government were ubiquitous.

    After 2014 when Ashraf Ghani came to power, the democratic space began to shrink for a variety of reasons, chief among them the intolerance of the president and his inner circle. Crackdowns on public protests, silencing of independent media and civil society, and marginalization of political opponents and critics, including through the use of force, became increasingly common. In order to act with the utmost impunity, Ghani maintained a facade of accountability through the ministries while monopolizing state functions by creating parallel institutions at his own office. Since last August, the Taliban, undeterred by any prospects of accountability, have further centralized the structure by removing the subsidiary units of the Arg, Afghanistan’s presidential palace, and have instead directly utilized the formal government bureaucracy to consolidate their power, implement their extremist views of what an Islamic society should look like, and silence any voices of dissent. In other words, the centralized political and governance institutions of the former republic were unaccountable enough that they now comfortably accommodate the totalitarian objectives of the Taliban without giving the people any chance to resist peacefully.

    What lies ahead

    The Taliban, who claimed to represent rural Afghanistan, have further oppressed and marginalized Afghans outside Kabul as their core members continue to settle in the now dual capitals of Kabul and Kandahar. The Taliban’s thinking about governance based on a rigid interpretation of religion and ethnonationalist politics, as much as it evolves in practice over time, has further centralized political decision-making and economic resources in the hands of a few. As economic resources become more scarce, wealth will be controlled by those who hold political power at the highest levels.

    This will only deepen the drivers of fragility and conflict, including poverty, exclusion, and discrimination. With drought likely to become an annual occurrence by 2030, the financial and banking crisis set to continue for the foreseeable future, and the economy expected to keep shrinking, people across Afghanistan are becoming increasingly vulnerable. Moreover, the unsustainably large but still inadequate humanitarian aid budget, which has offered a minimal lifeline to the country, will be in danger of getting smaller in light of recent security developments that further limit the parameters of international engagement with the regime. The United States has reportedly withheld talks about the possible unfreezing of Afghanistan’s central bank assets held by the U.S. Federal Reserve and the U.N. Security Council has not extended travel exemptions for 13 Taliban leaders. These developments also mean that potential foreign investment, even from friendly partners of the regime, such as China, will likely take a long time to materialize. The overall impact of all of this will be to push Afghans across the country further and deeper into cycles of economic deprivation and political instability with substantial implications for health, education, and human rights, especially for women and children.

    However, as much as centralization allows the Taliban to consolidate power in the short run, it equally makes its long-term survival unlikely. The group led a highly decentralized, mobile insurgency where local commanders oversaw the war in their areas in whatever way they saw fit. That was vital to withstand the republican army and its partners, as well as recruit non-Pashtun commanders in the north, which later proved fatal to the republic. But now they are struggling to transform from a decentralized insurgency into a centralized government and what were previously strengths have become weaknesses. Commanders such as Fasihuddin, once trusted with complete authority, are expected to give up their autonomy and obey orders. The regime is also facing difficulties integrating key battlefield leaders into its new official structures in an appropriate way, as the appointment of Qayum Zaker to an arbitrary assignment managing the resistance in Panjshir illustrates. These trends stemming from the centralization of power will eventually push away those who were key to the Taliban’s success — similar to how President Ghani’s exclusionary politics alienated the republic’s natural allies. The Taliban have long prioritized their cohesion over any other political objective. Now, unable to govern and unwilling to share power with other political forces, the centralized regime’s disintegration becomes increasingly inevitable — and arguably has been expedited — as it fails to incorporate even its own senior political and military leadership into decision-making processes.

    Sayed Madadi is a Reagan-Fascell Democracy Fellow at the National Endowment for Democracy’s International Forum for Democratic Studies and a Nonresident Scholar with the Middle East Institute’s Afghanistan and Pakistan Studies Program. You can follow him on Twitter @MadadiSaeid. The opinions expressed in this piece are his own.

     Read at Middle East Institute

     

  • Fall 2024 Rumsfeld Fellows Presentation: "Advancing Digital Interconnectivity in the CAMCA Region"
    Monday, 18 November 2024 16:00

    In this Fall 2024 presentation, the Rumsfeld CAMCA Fellows bring forward new insights, strategies, and innovations aimed at advancing digital infrastructure, bridging connectivity gaps, and fostering economic growth and regional cooperation. The discussion highlights key challenges and opportunities in building digital resilience, promoting cybersecurity, and leveraging technology to empower communities across the region. This session is essential for anyone interested in understanding the dynamic intersection of digital transformation and regional development.

    PANELISTS:
    https://www.rumsfeldfoundation.org/newsroom/detail/fall-2024-camca-fellows-announcement

    CLICK BELOW TO WATCH!

  • Protests in Georgia | Laura Linderman
    Monday, 18 November 2024 16:37

     

    In Georgia, opposition parties have accused the pro-Russian Georgian Dream party of stealing recent elections, leading to protests and calls for an investigation into electoral violations. Discrepancies between official results and exit polls have sparked demands for snap elections supervised by an international body. The European Union has called for a thorough inquiry into allegations of voter intimidation and multiple voting. The protests are also a response to fears of Georgia shifting closer to Russia, with Western support at stake. The situation could lead to EU sanctions, further complicating Georgia’s aspirations for EU and NATO membership.

    For more details, check out the video.

    RELATED PUBLICATIONS:

    https://www.silkroadstudies.org/publications/joint-center-publications/item/13520-rising-stakes-in-tbilisi-as-elections-approach.html

     

  • Greater Central Asia as a Component of U.S. Global Strategy
    Monday, 07 October 2024 13:50

    By S. Frederick Starr

    Central Asia-Caucasus Institute & Silk Road Studies Program
    Silk Road Paper
    October 2024

    Click to Download PDF

    Introduction

    Screenshot 2024-10-07 at 9.55.36 AMWhat should be the United States’ strategy towards Central Asia, the Caucasus, and the region of Greater Central Asia (GCA) as a whole? Should it even have one? Unlike most other world regions, these lands did not figure in US policy until the collapse of the USSR in 1991. Though the new Baltic states entered Washington’s field of vision in that year, in those cases the Department of State could recall and build upon America’s relations with independent Estonia, Latvia, and Lithuania during the inter-war decades. For the US Government after 1991, GCA was defined less as sovereign states than as a group of “former Soviet republics” that continued to be perceived mainly through a Russian lens, if at all.  

    Over the first generation after 1991 US policy focused on developing electoral systems, market economies, anti-narcotics programs, individual and minority rights, gender equality, and civil society institutions to support them. Congress itself defined these priorities and charged the Department of State to monitor progress in each area and to issue detailed country-by-country annual reports on progress or regression. The development of programs in each area and the compilation of data for the reports effectively preempted many other areas of potential US concern. Indeed, it led to the neglect of such significant issues as intra-regional relations, the place of these countries in global geopolitics, security in all its dimensions, and, above all, their relevance to America’s core interests. On none of these issues did Congress demand annual written reports.  

    This is not to say that Washington completely neglected security issues in GCA. To its credit, it worked with the new governments to suppress the narcotics trade. However, instead of addressing other US-GCA core security issues directly, it outsourced them to NATO and its Partnership for Peace Program (PfP). During the pre-9/11 years, PfP programs in the Caucasus and Central Asia produced substantial results, including officer training at the U.S. Army’s program in Garmisch-Partenkirchen, Germany, and the Centrasbat, a combined battalion drawn from four Central Asian armies. But all these declined after 9/11 as America focused its attention on Afghanistan. 

    Today this picture has dramatically changed, and the changes all arise from developments outside the former Soviet states. First came America’s precipitous withdrawal from Afghanistan, which brought important consequences. As the U.S. withdrew, new forces—above all China but also Russia and the Gulf States—moved in. Also, America’s pullout undercut the region’s champions of moderate Islam and reimposed a harsh Islamist regime in their midst. And, finally, because Central Asians have always considered Afghanistan as an essential part of their region and not just an inconvenient neighbor, they judged the abrupt U.S. pullout as a body blow to the region as a whole. Now the scene was dominated not by the U.S. but by China and Russia competing with each other. Both powers presented themselves as the new bulwarks of GCA security, and reduced the U.S. to a subordinate role. 

    While all this was going on, the expansion of China’s navy and of both Chinese and European commercial shipping called into question the overriding importance of transcontinental railroad lines and hence of GCA countries. Taken together, these developments marginalized the concerns and assumptions upon which earlier US strategy towards GCA had been based. With Afghanistan no longer a top priority, American officials refocused their attention on Beijing, Moscow, Ukraine, Israel, and Iran, in the process, increasing the psychological distance between Washington and the countries of Central Asia and the Caucasus.  

    It did not help that no U.S. president had ever visited Central Asia or the Caucasus. This left the initiative on most issues to the GCA leaders themselves. Thus, it was Kazakhstan and not the State Department that proposed to the U.S. government to establish the C5+1 meetings. It was also thanks to pressure from regional leaders that the White House arranged for a first-ever (but brief) meeting between Central Asian presidents and the President of the United States, which took place in September 2023 on the sidelines of the United Nations General Assembly in New York. By comparison, over the previous year Messrs. Putin and Xi Jinping had both met with the regional presidents half a dozen times. Hoping against hope, the Central Asian leaders hailed the C5+1 meeting as a fresh start in their relations with Washington. Washington has done little to validate this 

     

    Additional Info
    • Author S. Frederick Starr
    • Publication Type Silk Road Paper
    • Published in/by CACI
    • Publishing date October 2024
  • Press-Release: The "International Kazak Language Society" Presented the Kazakh Translation of "Geniuses of their Time Ibn Sina, Biruni and Lost Enlightenment", in Washington DC
    Tuesday, 22 October 2024 13:36

     

     

    PRESS-RELEASE

    THE INTERNATIONAL “KAZAK LANGUAGE” SOCIETY PRESENTED THE KAZAKH TRANSLATION OF “GENIUSES OF THEIR TIME. IBN SINA, BIRUNI AND LOST ENLIGHTENMENT”, IN WASHINGTON D.C.

     

    Author Dr. Frederick Starr places great importance on  making his work accessible to a broad audience

    October 21, 2024, Washington D.C. | The American Foreign Policy Council (AFPC) in Washington, D.C., hosted the presentation of the Kazakh translation of the book, “Geniuses of Their Age: Ibn Sina, Biruni, and the Lost Enlightenment”, authored by the renowned American historian Dr. Frederick Starr. This translation was initiated and realized by the International Kazakh Language Society (Qazaq Tili), with the support of Freedom Holding Corp., and in collaboration with the Embassy of the Republic of Kazakhstan in the USA.

    Dr. Starr's book, “The Genius of Their Age: Ibn Sina, Biruni, and the Lost Enlightenment “, explores the lives and contributions of two outstanding figures of the Eastern Enlightenment, Ibn Sina and Biruni, whose intellectual legacies shaped both Eastern and Western thought. It highlights their significant contributions to science, medicine, and philosophy, and their role in the broader development of human knowledge. A major portion of the narrative details their biographies, achievements, and the lasting impact of their work on the intellectual heritage of the world.

    This is the second translation of Dr. Starr's work into Kazakh, following the successful release of his first book, “Lost Enlightenment: Central Asia's Golden Age from the Arab Conquest to Tamerlane” by the International Kazakh Language Society.

     

    The translation of this latest work was inspired by and aligns with the vision outlined in Kazakh President Kassym-Jomart Tokayev’s recent article, “Renaissance of Central Asia: On the Path to Sustainable Development and Prosperity.” In support of promoting a shared vision for Central Asian prosperity, the book, which sheds light on the region’s profound intellectual legacy, was translated into Kazakh and made accessible to the public.

    The book presentation was attended by the author of the book Dr. Frederick Starr, member of the Board of Directors of Freedom Holding Corp. Kairat Kelimbetov, and Rauan Kenzhekhan, President of the International Kazakh Language Society (Qazak Tii).

    "This book is a tribute to the brilliant minds of Ibn Sina and Biruni, who made monumental contributions to science and thought long before the European Renaissance. The book also honors other scholars such as al-Farabi, al-Khwarizmi, Omar Khayyam, Abu-Mahmud Khujandi, al-Ferghani, and others whose names have entered the world's intellectual heritage. These two geniuses from Central Asia not only pioneered in various fields of knowledge but also developed research methods that are still relevant today,” said Kairat Kelimbetov, member of the Board of Directors of Freedom Holding Corp. 

     

    Rauan Kenzhekhanuly, the President of the International Kazakh Language Society, emphasized the significance of making Dr. Starr's work accessible to Kazakh readers: "The translation of this book into Kazakh is significant for us. Dr. Starr's work offers profound insights into Central Asia's historical contributions to global knowledge and underscores the region’s role as a vibrant hub of intellectual and scientific discourse during the Enlightenment. By reconnecting with the foundations of our region's 'golden age' and learning from both its successes and declines, we can pave the way for a collective future of prosperity and innovation."

    The book was translated and published by the International "Kazakh Language" (Qazak Tili) Society with the support of Freedom Holding Corp. Thanks to the support of the American Foreign Policy Council and Rumsfeld Foundation for hosting and partnering. 

    The International "Kazakh Language" Society (Qazak Tii: www.til.kz) is the largest non-profit organization dedicated to preserving and promoting the Kazakh language and cultural heritage. Through education, translation projects, and international collaborations, the organization aims to bridge cultures and empower future generations to embrace their identity while contributing to a more interconnected and culturally diverse world.

    Freedom Holding Corp. is an international investment company that provides a range of services, including brokerage, dealer, and depositary services, as well as securities management and banking services. The company was founded in 2013 by Timur Turlov, a Kazakh entrepreneur and financier.

    The book is available in the libraries of educational institutions in Kazakhstan, the digital version can be accessed for free on the Kitap.kz portal.