An Analysis Of The Asean Regional Forum Politics Essay

An Analysis Of The Asean Regional Forum Politics Essay The end of the Cold War brought a fundamental change of security environment in Asia. As the East-West confrontation ended, US security policies became unclear. A power vacuum had been created in the region after the Soviet armed forces withdrew from Far East and Indochina, and the Chinese political influence was rapidly increasing. A multilateral forum for regional security was therefore ASEANs solution to the challenges that arose. In spite of the end of the Cold War, Asia still had problems such as tension on the Korean Peninsula, territorial disputes over the Spratly Islands, civil war in Cambodia and tension across the Taiwan Straits. These were problems that posed the threat of becoming severely destabilizing factors in the region. Although the United States had become the worlds only military superpower, in terms to burden sharing, its domestic economic problems as well as the global nature of all its affairs placed more demand on Asian countries. Therefore, Asian nations were preoccupied with this new set of circumstances in terms of security and how to get through the post-Cold War transitional period, while maintaining stability in Asia and ensuring its further development. The fundamental views of that emerged in the context of the above security threat were: In an uncertain post-Cold War era, promotion of confidence-building measures among Asian countries will be increasingly necessary. The Asia Pacific region will soon be facing new global issues such as the environment, terrorism, and drug trafficking. In order to address such issues, a regional cooperative framework is crucial and should be enhanced. The late 1980s and early 1990s marked a period of strategic shifts and uncertainty for Southeast Asia. Incorporating China and Japan into the web of interdependence with the rest of the region became imperative. It was recognised that United States engagement in the Asia Pacific region is indispensable for the stability and prosperity of the region. Thus, the ARF emerged. The ASEAN Regional Forum (ARF) is the principal forum for security dialogue in Asia, complementing the various bilateral alliances and dialogues. It provides a setting in which members can discuss current regional security issues and develop cooperative measures to enhance peace and security in the region. It draws together 27 countries which that include the 10 ASEAN member states (Brunei, Burma, Cambodia, Indonesia, Laos, Malaysia, Philippines, Singapore, Thailand and Vietnam). To begin with, it is not hard to miss that the ARFs scope in terms of its member states goes far beyond South East Asia such that it includes a large number the developed and emerging powers of the world. In my view, this is an important characteristic of the ARF, which makes it unique compared to other security forums around the world. The reason behind this could be the idea of collective security. Most conflicts tend to involve national interests of major powers of the world. Therefore, their inclusion in the forum in a way ensures their consent or commitment towards peace and stability in the region. Formation of the ARF The ASEAN Regional Forum was primarily the outcome of states response to regional security problems that emerged post Cold War. The reasons for its formation can be looked via the two contrasting lenses of Realism and Idealism in order to grasp a wider interpretation. According to Realism, state action is a result of it national interests and a constant security dilemma that it faces. The concern for security motivates states to behave in a certain way, which in this case, was to come together and form a multilateral institution. Post-Cold War, there was a concern about changing strategic situation of South East Asia, wherein there was the fear that the attention and aid that the United States had showered during and before the Cold War would wane away. Moreover, the rapidly rising power of China was extremely worrisome and there was still a trust deficit that existed among the ASEAN countries and Japan- a hangover of Second World War ASEAN saw the ARF as a way to keep the US in, and China and Japan down. Moreover, the ARF could be seen as ASEANs way to maintain a balance of Power among the South East Asian Nations themselves. However, the realist interpretation of ARFs formation has a serious limitation. While it explains why the ARF was formed, it fails to explain why the forum was formed in spite of different interests that persisted among the ASEAN nations. What motivates countries to come together and trust each other, in spite of having varying goals and the constant security dilemma that was mentioned above. This limitation in explaining ARFs formation can be overcome by the explanation provided by the Idealist School of Thought. Idealists hold the view that shared norms and principals, as well as shared security concerns is what brought the ASEAN countries together to conjure up the idea of this forum. In an uncertain post-Cold War era, promotion of confidence-building measures among Asian countries became increasingly necessary. A serious threat was perceived to be posed by new global issues such as the environment, terrorism, and drug trafficking. In order to address such issues, a regional coope rative framework is crucial and should be enhanced. However, it is important to note that these nations didnt come together based on the above realization by themselves. Important track 2 level actors were involved to bring about this realisation about these shared norms, mutual benefits of forming ARF such as ASEAN-ISIS (Institutes of Strategic International Studies). Even so, besides the above reasons behind ARFs formation, what was it that motivated the major powers to join this forum? The consensus of the US is believed to be a result of US strategic reorientation post Cold War. The United States viewed ARF as a useful device to rein in China. Also, it saw the forum as an alternative way to deal with Asia-Pacific regional security without invoking bilateral ties which may have provoked China. Chinas joining is attributed to the fact that Beijing no longer saw multilateralism as a noose around its neck, but as an opportunity to make itself heard and understood by its neighbors on security and economic matters. This was a major change from Chinas view in the early 1990s. It is important to look deeply into the intricacies involved in the formation of the ARF because it gives us a deeper insight in the organizations role in Conflict Prevention and Confidence Building, which are important elements of Peacebuilding. The idea of forming a policy-oriented, security related dialogue with ASEAN at the centre- first proposed at ASEAN-Post Minstrel Conference (PMC) in Kuala Lumpur in July 1991. In January, 1992, an agreement was reached to strengthen political and security dialogue with non-ASEAN countries. In July, 1993, an agreement was reached to establish ARF, to include China and Russia. Finally, in July, 1994, 1st ASEAN Regional Forum was held in Bangkok. The Deepening of the ARF- Guiding Principles At the inaugural ARF in 1994, eighteen foreign ministers conducted a free discussion, without a prepared agenda or speech text. It served well to increase mutual understanding among the participants. Russia was unexpectedly active, while the Chinese attitude was cautious. China negatively reacted to the idea of using ARF to deal with specific security issues such as North Korean nuclear capability. After the discussion, though, all involved shared the view that the time was ripe to have security talks at the government level. They agreed to adopt the following as guiding principles for future dialogue. The Treaty of Amity and Cooperation in Southeast Asia: It was signed in Bali Summit of 1976, responsible for changing ASEANs vision and future course. The United Nations Charter The Five Principles of Peaceful Coexistence, which are as follows: Mutual respect for the independence, sovereignty, equality, territorial integrity and national identity of all participating nations;  · The right of every state to lead its national existence free from external interference, subversion or coercion;  · Non-interference in the internal affairs of one another;  · Settlement of differences or disputes by peaceful means;  · Renunciation of the threat or use of force. The Zone Of Peace, Freedom And Neutrality (ZOPFAN) in Southeast Asia: This Declaration committed all ASEAN members to exert efforts to secure the recognition of and respect for South East Asia as a Zone of Peace, free from any manner of interference by outside powers. The Declaration called upon all members to broaden the areas of cooperation which would contribute to their strength, solidarity and closer relationships. The concept of the South East Asia Nuclear Weapon Free Zone (SEANWFZ): At the Bangkok Summit (1994), the ASEAN leaders signed the Treaty on the South East Asian Nuclear Weapon Free Zone, stressing its determination to contribute towards general and complete disarmament and the promotion of international peace and security. The Treaty also aimed at protecting the region from environmental pollution and the hazards caused by radioactive waste and other toxic materials. In its first sixteen years, the ARF has focused on confidence building measures and has made modest gains in building a sense of strategic community. But efforts to develop tools of preventive diplomacy and conflict management are still at an early stage. At the ARF Ministerial Meeting in July 2009, a Vision Statement was endorsed providing a roadmap to guide the direction of the ARF to 2020.   The Statement includes an undertaking to develop an ARF preventive diplomacy capacity.   In order to achieve this, ARF Ministers agreed that a Work Plan for Preventive Diplomacy be developed in the 2009-10 ARF cycle. ARF meetings and processes The Department of Foreign Affairs and Trade has responsibility for ARF policy, in consultation with the Department of Defence. ARF meetings are held at Foreign Minister level, annually in July/August in conjunction with the ASEAN Post Ministerial Conference (PMC). The chair of ASEAN, which rotates on annual basis, is also the chair of the ARF. The principal formal ARF document is the ARF chairs statement issued after every ARF Ministerial meeting. The ARF is supported by the ARF Senior Officials Meeting which meets annually in May or June. Two ARF Intersessional Support Group (ISG) meetings on Confidence Building Measures and Preventive Diplomacy are also held at officials level each year, co-chaired by one ASEAN and one non-ASEAN member. Recommendations and outcomes of these ISG meetings feed into the ARF Senior Officials Meeting. The ARF conducts four Inter-Sessional Meetings (ISM) annually that represent focus areas of the forum. These are ISMs on Counter-Terrorism and Transnational Crime, Disaster Relief, Maritime Security, and Non-Proliferation and Disarmament. Second-track (non-official) institutions, such as the Council for Security Cooperation in the Asia Pacific (CSCAP) and the ASEAN Institutes of Strategic and International Studies (ASEAN ISIS), have been instrumental in generating ideas and inputs for ARF (first track) consideration. The second-track institutions and networks conduct a number of seminars and working groups on regional security issues, involving academics, security specialists and officials participating in a personal capacity. Through its discretionary grants program, the Department supports the activities of AUS-CSCAP (the Australian Member Committee of the Council for Security Cooperation in the Asia Pacific). The merit of track two level institutions is that they manage to deal with sensitive issues without creating tensions among states. This leads to fresh approaches, early warning mechanisms, etc. The inclusion of Track 2 level diplomacy is a unique feature of the ARF as a security forum. No other major security forum in the world employs this approach. ARFs Role in Conflict Resolution In ARFs 1995 concept paper it was recognized that the forum is relatively new and would take a gradual evolutionary approach towards building a conflict resolution capacity, rather than trying to tackle security challenges without having the appropriate capability to engage itself in the same. A consensus was reached on how this evolution can take place in three stages: Stage I : Promotion of Confidence-Building Measures Stage II: Development of Preventive Diplomacy Mechanisms Stage III: Development of Conflict-Resolution Mechanisms In the first 16 years since its inception, the ARFs activities have mainly revolved around building trust and confidence in the region, a practice whose basis lies in ASEANs well established practices of consultation and consensus (musyawarah and mufakat) The participants of the first ARF Ministerial Meeting in Bangkok in July 1994 agreed on the need to develop a more predictable and constructive pattern of relations for the Asia-Pacific region. In its initial phase, the ARF committed itself to therefore concentrate on enhancing, the trust and confidence amongst participants and thereby foster a regional environment conducive to maintaining the peace and prosperity of the region. In promoting confidence-building measures, the ARF adopted two complementary approaches. The first approach derives from ASEANs experience, which provides a valuable and proven guide for the ARF. ASEAN has succeeded in reducing, tensions among, its member states, promoting region cooperation and creating a regional climate conducive to peace and prosperity without the implementation of explicit confidence-building measures. ASEANs well established practices of consultation and consensus (musyawarah and mufakat) have been significantly enhanced by the regular exchanges of high-level visits among ASEAN countries. This pattern of regular visits has effectively developed into a preventive diplomacy channel. The second approach was the implementation of concrete confidence-building measures. The first ARF meeting, in Bangkok entrusted the next Chairman of the ARF, Brunei Darussalam, to study all the ideas presented by ARF participants and to also study other relevant internationally recognised norms, principles and practices. After extensive consultations, the ASEAN countries have prepared two lists of confidence-building measures. The first list spells out measures which can be explored and implemented by ARF participants in the immediate future. The second list is an indicative list of other proposals which can be explored over the medium and long-term by ARF participants and also considered in the immediate future by the Track Two process. These lists include possible preventive diplomacy and other measures. It was decided that given the delicate nature of many of the subjects being considered by the ARF, there was merit in moving the ARF process along two tracks. Track One activities will be carried out by governments. Track Two activities will be carried out by strategic institutes and non-government organisations in the region, such as ASEAN-ISIS and CSCAP. To be meaningful and relevant, the Track Two activities focus, as much as possible, on the current concerns of the ARF. The synergy between the two tracks would contribute greatly to confidence-building measures in the region. Over time, these Track Two activities should result in the creation of a sense of community among participants of those activities. This is another unique strategy adopted by the security forum in addition to its controversial strategy of non-interference. There remains a residue of unresolved territorial and other disputes that could be sources of tension or conflict. If the ARF is to become, over time, a meaningful vehicle to enhance the peace and prosperity of the region, it will have to demonstrate that it is a relevant instrument to be used in the event that a crisis or problem emerges. The ARF meeting in Bangkok demonstrated this by taking a stand on the Korean issue at the very first meeting. This was a signal that the ARF is ready to address any challenge to the peace and security of the region. Over time, the ARF must develop its own mechanisms to carry preventive diplomacy and conflict-resolution. In doing so, the ARF will face unique challenges. There are no established roads or procedures for it to follow. Without a high degree of confidence among ARF participants, it is unlikely that they will agree to the establishment of mechanisms which are perceived to be intrusive and/or autonomous. This is a political reality the ARF recognises. Conclusion It is clear from the above analysis that the ARF must be accepted as a sui generis Organisation. It has had no established precedents to follow and has carved out a unique path for itself as a security organisation. A great deal of innovation and ingenuity will be required to keep the ARF moving forward while at the same time ensure that it enjoys the support of its diverse participants. This is a major challenge both for the ASEAN countries and other ARF participants. The UN Secretary-Generals Agenda for Peace has recognised that just as no two regions or situations are the same, so the design of cooperative work and its division of labour must adjust to the realities of each case with flexibility and creativity. It has been 16 years in the formation of the ARF and in its first fifteen years, the ARF has focused on confidence building measures and has made modest gains in building a sense of strategic community and having achieved the status of being one of the most peaceful regions of the world. But efforts to develop tools of preventive diplomacy and conflict management are still at an early stage. And one can only wait and watch how the vision 2020 moves towards the 3rd stage of Conflict Resolution. ARFs approach has of course earned a lot of flak, especially for its policy of non interference. It is often argued and wondered as to how a security organization can ensure security in a region if it does not make efforts to stop internal conflicts. After all, in the present age of globalisation, even conflicts no longer restrict themselves to boundaries and are bound to become transnational sooner or later. The ARF has even earned the nick name of a talk shop in certain critiques. However, it is imperative to recognize that the ARF by running on the basis of ASEAN values has played a much more important role with regard to creating a basis of trust and confidence in order to achieve mutual benefits in the region. In the words of Winston Churchill, To jaw-jaw is better than to war-war. And this is where the ARF has scored. The fact remains that today, the region of South East Asia remains one of the most peaceful and stable regions in the world, and it has managed to do so, on the basis of shared norms and values rather than realpolitik. And the world can learn a lesson from that.

Renaissance Changed the Individuality of Humans

How the Renaissance Changed the Individuality of Humans The Renaissance changed how people viewed themselves from the Middle Ages when Christianity was so important. Human anatomy, man's temperament, man's role in the universe and people in art all show the decreased importance of Christianity and the increased importance of how individuals viewed themselves. The perception of human anatomy and its function from the Middle Ages to the Renaissance has changed greatly and diminished the importance of Christianity. The first theory, â€Å"Zodiac Man,† believed that each sign of the zodiac ruled a part of the DOD.A zodiac is a constellation, which is part of the universe that God created. With the importance of Christianity, people in Europe at this time surely did believe that these constellations were controlling the body (Document H). Belgian physician, Andrea Vesuvius, who actually dissected the human body to better explain what actually happened, made another theory about how the human body worked. He discovered this hypothesis over 30 years after Johann; this new notion better explained how the body actually works and was more realistic (Document I).After the announcing of this new theory, the importance of how individuals viewed themselves were increased while people were starting to question how important Christianity really was. Man's temperament through plays showed how Christianity was all that the people of the Middle Ages could think about but then there is a gradual change of how Christianity was viewed in the Renaissance. Plays were conducted for people who were illiterate, this play is written by an unknown author at the start of the Renaissance but the lines of the play carry a meaning straight out of the Middle Ages.Many at this time knew that God was perfect and people felt that they also needed to be flawless in order to go to heaven and live an eternal life. The author starts the play off by saying that sin in the beginning is â€Å"ful l sweet† but in the end â€Å"cachets thy soul to weep† (Document D). The author is saying that people should not commit a sin otherwise they will go to hell. He also states that the individuals should listen to what God has to say in order to live a good life. Otherwise, Shakespeare states, â€Å"what a piece of work is man† (Document E).This line, along with the rest of he excerpt is dictating that men do make mistakes; they aren't perfect because no one is. These two passages from the plays show the different perception of religion, the excerpt from the Middle Ages is stricter on Christianity and how it is perceived thane excerpt from the Renaissance, where how sin is morally accepted because of everyone's imperfections. Man's role in the universe shrunk the importance of Christianity and amplified man's sense of individuality from the different drawings of the universe and how the two developed and changed people's understanding it.Ptolemy developed a theory f the universe that he himself and other scholars believed during the Middle Ages, and that was that earth was the center of the universe. God, having created the universe and the world in which the nation lived, the scholars believed that it would be â€Å"geocentric† (Document F). A new concept came along by Copernicus; he believed that the sun was the center of the universe by only relying on mathematics (Document G).Since the universe had been noted as being â€Å"heliocentric,† people started relying less on Christianity and started trusting themselves as individuals. People in art developed more knowledge on paintings and developed new artistic tales at the time of the Renaissance, which caused them to lead off of Christianity in their paintings and focus more on people and how they are perceived. Faces in the paintings from the Middle Ages through to the end of the Renaissance changed, scenes became less biblical and more realistic.In the Middle Ages, the painti ng was very religious. This biblical scene shows Mary and Jesus surrounded by angels, her face does not look accurate, especially not as accurate as a face that one would see in present time. Also, Jesus does not resemble a baby but looks more like a miniature an (Document A). With a drastic change, the Mona Lisa shocked many people with how realistic her smile is. Whenever in a room with this painting, the eyes will always follow which is a relatively new artistic style at this time (Document B).The real difference between these two paintings is that in the one from the Middle Ages, the artist does not know what Mary nor Jesus looks like because they lived in the biblical age, dying long before the Middle Ages therefore the artist trying to perceive the image of them is difficult. Contrarily, the Mona Lisa is a real model posing for the painting. In dad Vine's work, there is no sign of a biblical scene in his objective. Leonardo portrait helped people in the Renaissance stray from Christianity and appreciate themselves as individuals.Literacy at the time of the Renaissance started to spread, more educated people started questioning the teachings of the Church. Humanism, a movement where people developed, praised the beauty and intelligence of the individual started to advance at this time. Humanism worked its way into the arts, literature, the sciences and medicine. It started to change the individuality of humans through the human anatomy and how the constellations that ere first controlling the body but have now learnt that humans are the ones to actually control themselves on what they do and say.Man's temperament and how plays taught people that sometimes people sin because no one is perfect. Man's role in the universe and the two different drawings show that the earth is not the center of the universe but the sun is. People in art drifted from biblical scenes and started to focus more on people and the realism in painting real figures. These things all s how the decreased importance of Christianity and the increased importance of how individuals viewed themselves.

True Freedom; Peace of Mind

True Freedom: Peace of Mind In A Narrative of the Life of Frederick Douglass: An American Slave, Frederick Douglass sees true freedom as more than being a free man. Just because you are not owned by someone does not mean you are free; just because you are owned by someone does not mean you are enslaved. Douglass states, â€Å"I endured all the evils of a slave, and suffered all the care and anxiety of a freeman. I found it a hard bargain. But, hard as it was, I thought it better than the old mode of getting along. It was a step towards freedom to be allowed to bear the responsibilities of a freeman, and I was determined to hold upon it† (221).Douglass is referencing the time in his life that he was working for Master Hugh shortly before his escape into a free state. To Douglass slavery was not being owned by someone; freedom was not being able to work for your own wages; nor was freedom given to you by your master. Freedom is crafted by ones own willpower and inner self. Thoug h Douglass is still a slave he is able to make his own living by hiring himself to Master Hugh. Even though he is still enslaved to Hugh Douglass has his own freedoms in the form of being able to do the work as he pleases as long as he makes enough to pay his master every week.He is on the line of being free and being a slave at the same time. Douglass exemplifies his freedom of working on his own accord by saying, â€Å"I was ready to work at night as well as day, and by the most untiring perseverance and industry, I made enough to meet my expenses, and lay up a little money every week† (221). This is not the true freedom that Douglass wishes but it is a degree of freedom that must not be overlooked easily. The little freedom he is allocated allows him to make enough money to escape from his enslavement. Generating ones own profit and working to live has its own freedoms, but it is not truly being free.Douglass claims, â€Å"Rain or shine, work or no work, at the end of eac h week the money must be forthcoming, or I must give up my privilege† (221). He is expressing the fact that at any point in time the few freedoms that he has can be ripped from him like a lion stealing meat from the bones of its prey. He may not fight back against his master, he can only sit there, letting everything he worked so hard to achieve be taken from him as he watches it disappear. If at any point in time your freedoms can be stripped of you, then you are not truly free at all. To be truly free one must allow themselves to desire that freedom at any cost.Douglass is able to endure the hardships of this labor because it provides a means, in the form of currency, to escape. His wish to be free is not as much a desire for physical freedom as it is a desire of inner peace of mind. Douglass comes to this realization after he has escaped and is at an anti-slavery meeting. He says, â€Å"The truth was, I felt myself a slave, and the idea of speaking to white people weighed me down. I spoke but a few moments, when I felt a degree of freedom, and said what I desired with considerable ease† (235). It is not until the moment he allows the freedom the seep into his soul that he truly becomes a free man.He is able to open up his mind and express his views and experience only after his desires to be free are accepted by himself and he truly sees the meaning of being free. Slavery and freedom are more alike than one would presume. As in this day and age, a family living in the ghetto is similar to a family securing only enough money to pay for their housing; both are living similar lifestyles of poverty and without any luxury. The difference is that one family is working on their own to earn and provide that housing while the other is just being given it.Slavery, in itself, is being dependent on a higher power to provide for you while you do what they tell you to do. Freedom is the ability to earn what you receive and having the peace of mind that you d eserved it. Douglass worked hard to earn his freedom and supply for his own family on his own accord. To Douglass slavery was not being owned by someone; freedom was not being able to work for your own wages; nor was freedom given to you by your master. True freedom is what Douglass earned through his trials and deserved as a man who achieved his goals and finally has achieved freedom and peace in his own mind.

Negative Leadership Essay - 1132 Words

Introduction Organizational leaders across the world need to be self aware of their own negative leadership behavior in order to improve and combat the issue. Most leaders have been promoted or hired into their management roles because they are highly competent and have proven themselves to be successful (Brusman, 2011). In general, negative leadership behavior is the result of poor communication skills and lack of emotional intelligence on the part of the leader (Brusman, 2011). In order for a leader to improve their negative leadership behavior they need to realize when they have made a mistake and strive to not make the same mistake twice. The Experience In my current position as a technician for a large telecommunications†¦show more content†¦A team’s success will decline once respect for their supervisor or manager has been lost. Unfortunately once the damage has been done it could take several years to resolve or it might never be resolved. I have also observed the negative leadership behavior of lack of follow through on behalf of my supervisor. Every single week my supervisor threatens to take away the company vehicle privilege of anybody on our team that doesn’t achieve their productivity and repeat numbers. Every week there is always someone on our team that doesn’t make their numbers but my supervisor never follows through and doesn’t take away their vehicle privileges. The lack of follow through by my supervisor creates a situation in which the employees feel that they don’t have to make their numbers because they know they won’t be punished. In the eyes of the employees my supervisor is nothing but talk, as he fails to follow through. Supportive Research In general most leaders that are unsuccessful struggle in the area of effective communication and also lack emotional intelligence (Brusman, 2011). Negative leadership behavior can occur when emotions are not kept in check. 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