No official meetings between President Xi Jinping and Pope Francis are officially scheduled on the agenda for the Chinese President’s next visit to Italy.
Neither party wants to jeopardize the agreement reached last September on the appointment of bishops and, however, as is well-known, both diplomacies like silence, long processes and long time schedules.
Whoever remembers the old diplomatic precedents, also remembers that, just ten years ago, there was the possibility of another meeting between Benedict XVI and Hu Jintao in Italy for the G8 in L’Aquila. The Chinese leader, however, had to return quickly to Beijing, for a revolt in Xinjiang which was – as usual – more dangerous than we could believe.
From the outset, however, Cardinal Zen opposed the “parallel” appointment of bishops by China and Italy, as envisaged by the agreement currently in force between China and the Vatican.
It should be recalled that, from the beginning, Cardinal Zen who was Archbishop of Hong Kong until 2009, dismissed the agreement between the Secretary of State, Cardinal Parolin, and the Chinese regime as an “incredible betrayal of Faith”.
The old prelate was born in Shanghai in 1932, just a year after Mao Zedong founded a sort of Soviet republic in Jiangxi.
Nevertheless, the new strategies and opportunities or new contrasts are beginning to take shape.
Since January 30 last, for example, Peter Jin Lugang has no longer been a clandestine bishop from Nanyang, while Cardinal Filoni has recently gone to Macao to inaugurate some new facilities of the Saint Joseph University.
In 2018, as many as 48,365 people were baptized in the churches and parishes of the People’s Republic of China.
Currently there are almost ten million Chinese Catholics.
There are also 104 dioceses recognized by the government of the People’s Republic of China, with 30 national provinces.
Currently the largest number of newly baptized people in China is found in the Hebei province, with 13,000 new people baptized in 2018, followed by Shanxi, with 4,124 new Catholics, as well as Sichuan with 3,707 new people baptized, and finally Shandong with 2,914 new Christians.
Even in Tibet as many as 8 baptisms were celebrated. In Hainan there were 35 baptisms and in Qinghai 43. This applies even to the Islamic Xinjiang, with as many as 57 new Catholics.
On point of law – and not only canon law – Cardinal Filoni requires that the members of the unofficial Chinese Catholic communities should not be forced to join the specific “Patriotic Association” – as is instead subtly envisaged by the Chinese government.
Nevertheless, for the Chinese government, this Patriotic Association is still a “people’s association” and hence has no ecclesial relevance. Moreover, participation in it is always “voluntary and never imposed”.
This is what China, not the Vatican, maintains.
Nevertheless, the Vatican precisely knows that in the areas in which – as we have seen above – there is a greater presence of new Catholic vocations, the People’s Association puts strong pressure to make priests and bishops be nationally independent “from the Vatican and from any foreign interference”.
Without very strong nationalism, however, there is never any Chinese ideology – and certainly not the Communist one born from the Party founded in Shanghai in 1921.
Hence currently a political and cultural policy – and even a religious, cult and sapiential one, if I may say so – would be needed to make the Chinese regime understand that a Chinese Catholic is all the more Chinese precisely because he is truly Catholic.
Being Catholic is precisely the moment in which, as Saint Josemaria Escrivà de Balaguer used to say, we understand that “conversion is the matter of a moment, sanctification is the work of a lifetime”.
And the sanctification of work and daily life applies to everybody, both believers and non-believers.
This means that the universality of Catholicism includes everything, namely being Chinese, Italian, Indian from America or anybody else.
For a Chinese, there is not being a Catholic outside being fully and absolutely Chinese.
Moreover, the current Chinese law does not oblige priests and bishops to join the Patriotic Association, while in all the areas in which the Catholic faith is more widespread, the Chinese government tries to push clerics to join the aforementioned Association, which not too implicitly proposes “independence” from the Holy See.
In Chinese politics, this is the heritage of a weak and divided Catholic Church, as experienced at the time of the “Chinese Rites Controversy”, which started in the early seventeenth century under the pontificate of Gregory XV and lasted almost three centuries until 1939.
As you may recall, on the one side there were the Jesuits, who accepted and condoned the pagan practices and beliefs relating to the traditional cult of the dead according to the ancestral Chinese local traditions, but on the other there were the Franciscans and Dominicans, who thought that those practices – essential in the Chinese symbolism and tradition (even at political level) – should be radically changed in relation to the new, but perfect and unique, Catholic faith.
Hence currently – and here the problem of its Communism is even marginal – China still fears to lose its “soul” and its profound identity, while the Catholic Church cannot certainly afford to be turned into a sort of Protestant Church, also subjected to the political power even in its Rites.
Obviously the penetration of the Protestant-style sects – often of American tradition – could become dangerous both for the Catholic Church and, all the more so, for the Chinese government.
There is also the issue of the four priests of the unofficial community of Zhangjiakou, Hebei, who are still detained in a secret place by the People’s Police.
According to Chinese Catholic sources, the issue began in late 2018.
Local governments’ factionalism and different CPC configurations in the various regions, as well as a proxy struggle between the Centre and the Periphery, are all factors which could explain the different approach of the various regional governments to the issue of Chinese Catholicism and its official presence in present-day Chinese society (and also in its the power system).
There is fear for a dangerous competitor in the power game, but it should be clarified – especially at political level – that the Catholic person has not his/her own State, but is defined by the side of the currency in which Caesar is engraved.
There is nothing else – and a true Catholic is not allowed to worship anything else.
According to some Vatican sources, however, while Pope Francis did not mention the issue of the priests detained in Hebei, the Vatican’s “policy line” could currently be to consider the Patriotic Association an organization to which the adhesion of bishops and clerics is fully optional.
Again in Hebei, a priest accused his Bishop, Monsignor Agostino Cui Tai, of wanting to “oppose” the Sino-Vatican agreement and even asked the police to arrest him.
Once again petty internal settling of scores, old tensions, as well as the usual problematic personal relations fit into the grand design of regularization of the Catholic Church in China, as certainly happens also on the government side.
However, all the Chinese bishops to whom Pope Francis removed excommunication are in favour of abolishing the “Church of Silence” and massively adhering, instead, to the Patriotic Association.
While recognizing the Chinese government’s full right to control the political activity of the Chinese Church, what about thinking about a very different instrument from the Patriotic Association, which is the obvious heir to an archaic Third International logic, together with the “United Front” and the other organizations that control political, religious and cultural heterodoxy in China?
This is a topic about which Pope Francis and President Xi Jinping could talk if they met in Italy.
Nevertheless, also for this negotiation by which China sets great store, there is the key issue of relations with Italy.
The Chinese media notes that currently Italy has substantially adhered to the One Belt One Road project (OBOR), but that hopefully the agreement should be officially signed during Xi Jinping’s State visit to the country.
Should this not happen, it would be an irreparable offense for China.
It should also be noted that the Chinese media’s attention is very much focused on the “Special Working Group on China”, a structure recently organized by the Italian Government. In particular, China underlines the fact that both Greece and Portugal have already agreed to be part of the OBOR project, without the United States having had much to say about that.
Certainly the strategic relevance of Italy in the Mediterranean is very different from Greece’s and Portugal’s geopolitical function for China only regards its Atlantic projection and its traditional ties with Western Africa.
For the Chinese media, however, Prime Minister Conte’s position is extremely important and, in all likelihood, China will enhance on the media the success it is already expecting to have in Italy.
According to Chinese analysts, the US nervous reaction to Italy joining the OBOR project stems from the fact that is a crucial and decisive country for the European Union, from both an economic and geopolitical viewpoint.
China is subtly trying to make us understand that while the United States finally wants to thwart the single currency and weaken the great network of duties and protections that the EU is essentially for it, China has no interest in undermining the EU nor certainly in plunging the Euro area into a further crisis.
Surely, according to Chinese analysts’ economic projections, the flow of goods and services going from Italy to the United States would decrease – albeit to the benefit of China – while it is likely that, in the near future, the 5G issue will emerge again, and hence China could have some more chances.
Hence a clear loss of US relevance in Italy, which would give rise to a long series of very harsh countermoves by the United States.
Over 60 countries, including 12 European ones, have so far signed a Memorandum of Access to the OBOR network, in whatever manner.
We enter here directly into the project that Xi Jinping has recently outlined in the “Two Sessions” of the National People’s Congress, which are always held in the first two weeks of March.
In this year’s two sessions, President Xi Jinping has underlined that the limit whereby the President of the Republic and CPC Secretary, as well as the President of the Central Military Commission, shall serve no more than two consecutive terms has been removed.
The meaning is clear: my power lasts and is stable, possibly until 2027 – hence the many factional areas of the Party and the State would do well to conform again with the Party’s policy line and not to cause too much trouble.
President Xi Jinping emphasized once again the importance of the anti-corruption campaign, with 621 civilian officials and military officers punished in 2018 alone.
He also highlighted the new widespread presence of the Party’s committees in Chinese private companies – a presence that has now reached 70% of companies – as well as the huge reduction of NGOs operating in China from 7000 to just 400. Finally, there was the reaffirmation of the “mistakes” made by the Western propaganda, as well as the reaffirmation of the pillars of the CPC doctrine and practice.
Certainly this has much to do with the relationship between the Chinese government and the Catholic Church.
With specific reference to foreign policy, after the “two sessions”, Xi Jinping currently tends to finalize as soon as possible the negotiation for a “Shared Code of Conduct” between China and the ten ASEAN countries, while the Chinese control over the Taiwan and Hong Kong seas is expanding.
It should be made clear that China will never conquer the Kuomintang island militarily, but it will wait for its internal political transformations to lead to a de facto reunification.
China also knows that an attack on Taiwan would enable the United States, in particular, to massively and harshly return to the Asian continental region.
As we will also see in Italy, for President Xi Jinping, China must define – as soon as possible – a “Chinese” model to resolve all current international tensions, so as to ensure that China can become a “contributor and promoter” of both global free trade – in contrast with Trump’s US trade policy – and of multilateralism.
In the “Two Sessions”, President Xi Jinping also proposed “Xi’s five Study Points”.
They concern above all peaceful unity, also referring to the fact that Xi in Chinese also means “to learn, to study, to put into practice”.
As can be easily imagined, peaceful unity is directly related to the Taiwan issue – to which the rule of “one country, two systems” will soon be applied.
In Xinjiang, the Chinese government will soon accept a UN mission, provided it “does not interfere in domestic matters”.
The SCO needs strategic consensus and cooperation in an era of uncertainties
During his latest state visit to Russia, Chinese President Xi Jinping and his Russian counterpart Putin agreed to bring the two countries’ relationship to a “new era of greater development at a higher level”. Given this, the two core member states and the driving force of the Shanghai Cooperation Organization (SCO), China and Russia, will be expected to facilitate a broader prospect for the cooperation among the SCO member states in accordance with the “Shanghai spirit” during the 19th meeting of the Council of Heads of State of the SCO that was scheduled on June 4in Bishkek.
Founded in 2001, the original six-states of the SCO—China, Russia, Kazakhstan, Kyrgyz, Tajikistan and Uzbekistan—signed “The Shanghai Cooperation Organization Charter”. It puts the priorities on mutual trust and neighborliness among the member states; and joint efforts to ensure peace, security and stability in the region; and to build up a democratic, fair and rational international order. Since then, these are enshrined into the “Shanghai Spirit” that upholds internally mutual trust, reciprocal consultations, respect for cultural diversity and common development and externally non-alignment, non-targeting any third party, and inclusiveness. From the very beginning, it has been an important mission for the organization to fight against the “three evils”, which refer to terrorism, separatism, and extremism. The concept was first defined in June 2001 during the first SCO summit. Since then, taking regional security and stability as a priority, the SCO has been making unremitting efforts to crack down on the “three evils” in joint efforts to advance the cooperation and development.
True, the SCO has undergone a substantial development since its inception and now becomes a comprehensive regional organization with the profound dimensions beyond the region. Looking into the geographical locations of the eight SCO member states, it is surely the largest regional security organization in the world, accounting for nearly half of the world’s population and over 1/5 of global GDP, not to mention two permanent members of UN Security Council—China and Russia; and two most populous nations on the Earth—China and India. During the previous 17 years, the SCO has developed into a vigorous platform with upholding the Shanghai Spirit based on the inclusiveness and common development. According to the current SCO Secretary-General Vladimir Norov, the SCO will continue close cooperation with the aim of implementing the UN Global Counter-Terrorism Strategy including joint activities and recommendations of the relevant UN Security Council resolutions. For sure, with its all full members alongside four observer states and six dialogue partners, the SCO has acted actively as an international cooperation organization. Considering the uncertain circumstances of the world, the 19thSCO summit will focus on security and development among other cooperative tasks.
Here, security involves a much broader spectrum. In effect, the SCO has highlighted joint efforts to ensure peace, security and stability in the region. During the latest summit between Xi and Putin, they assured that the comprehensive strategic partnership of coordination of the two countries has not only benefited the two peoples, but has also become an important force for safeguarding global security and strategic stability. To that end, China and Russia would continue to strengthen coordination on major international and regional issues, jointly deal with the challenges of unilateralism and protectionism, and maintain global peace and stability. As Putin put it, since Russia is ready to provide China with sufficient oil and gas, including more soybeans and other farm produce exported to China, the two sides expect a faster alignment between the Eurasian Economic Union and the Belt and Road Initiative. This requires security cooperation involving all member states of the SCO.
If we take a close look into the Qingdao summit of the SCO which was held in 2018, it highlighted the security cooperation in the fields such as cross-border organized crime, gun smuggling, drug trafficking and internet security as they have become the new security challenges for the region and beyond. , now all the SCO member states agree to expand the fields of security cooperation to drug trafficking and organized crime. To that end, China and Russia have closely worked alongside all other members with a view to building an efficient intelligence-sharing system among SCO member states. Now as a highly integrated security organization, the SCO needs to collectively deal with the common challenges according to their shared responsibilities.
In an era of globalization, which is full of challenges and opportunities as well, all member states of the SCO are aware that while security acts the condition for development, the latter is the insurance of long-term stability. Due to this, one of the Shanghai Spirit’s original goals is to seek common development. Since 2013, Xi has urged the Belt and Road Initiative (BRI) taken deep roots and substantially benefit the SCO member states and beyond. As the BRI is the basic path to realizing common wealth, the SCO has not only continued to sublimate the Shanghai Spirit, but also to serve the interests of all the member states and the whole region as well.
During the meeting at the presidential residence in Bishkek, capital of Kyrgyzstan, right after Xi Jinping and his entourage arrived on June 13, Chinese President Xi and his Kyrgyz counterpart, Sooronbay Jeenbekov discussed joint efforts to promote bilateral ties. Xi also stated that China is ready to share experience in state governance with Kyrgyzstan to achieve common development and prosperity, hailing the solid outcomes in the joint construction of the Belt and Road. The two sides agreed to step up coordination within multilateral frameworks, including the SCO and the Conference on Interaction and Confidence Building Measures in Asia, stick to multilateralism, and oppose protectionism and unilateralism, so as to contribute to building a community with a shared future for humanity.
Now the SCO Summit takes place in Kyrgyz located in central Asia and aims to synchronize its position towards Eurasian unity. The SCO serves a platform for jointly upholding multilateralism and the free trade system and opposing unilateralism and bullying tactics. To that end, the SCO and BRI would like to be integrated with the pace of the security and development in which a new vision of common, comprehensive, cooperative and sustainable path would suit Asia and boost the common interests of all. For China, Xi is obviously looking forward to receiving the firm and frank supports from the SCO to take further measures by Beijing in safeguarding peace and stability and cracking down three evils in China’s borders areas, such as Xinjiang Uygur Autonomous Region and Tibet.
Civilisationalism: Ignoring early warning signs at one’s peril
A controversy about a University of British Columbia invitation to a Chinese advocate of forced re-education and assimilation of ethnic minorities highlights the risks involved in ignoring early stage civilisationalism, the emerging system of principles of governance underwriting a new world order that defines states in civilizational rather than national terms and legitimizes violations of human rights.
While the invitation sparked opposition that raised freedom of speech issues, it also spotlighted the consequences of US, European and Muslim failure to recognize initial indications that China was moving away from its long-standing policy of promoting inter-communal harmony by preserving minority cultures and ensuring that they benefitted from economic growth.
The erosion of China’s long-standing policy has consequences far beyond the boundaries of Tibet and China’s troubled north-western province of Xinjiang that is home to its Turkic Muslim population. It legitimizes repression of minority rights across the globe raising the spectre of inter-communal strife in societies that have long sought to foster variations of multi-culturalism and social harmony.
Calls for a rethink of China’s ethnic policy emerged in 2012 after two men set themselves on fire outside Tibetan Buddhism’s holiest temple in the center of Lhasa, the Tibetan capital. The International Campaign for Tibet, an advocacy group, last year published the names of 155 Tibetans who have self-immolated since 2009.
Back in 2012, military officials, businessmen, intellectuals, netizens, and dissidents asserted that the self-immolations attested to a failure of policy in what was a public debate of a long secretive and sensitive topic.
The debate was fuelled by concerns that China’s official recognition of 56 different nationalities resident within its borders risked it becoming another example of the post-Communist break-up of states such as the Soviet Union, Czechoslovakia and Yugoslavia.
It was also informed by a series of incidents in Xinjiang and other parts of China, including inter-communal violence in 2004 between Han Chinese and Hui Muslims, widely viewed as China’s most integrated Muslim community, that left some 150 people dead.
It was in that environment that Hu Angang, an economist and founding director of Tsinghua University’s Center for China Studies, one of China’s most influential think tanks, urged the government to adopt an imposed melting pot approach that would create a “collective civic culture and identity.” It was an invitation extended to Mr. Angang that sparked controversy at the University of British Colombia.
Mr. Hu’s policy recommendations, articulated in a widely published article co-authored in 2011 by fellow researcher Hu Lianhe, a pioneer of terrorism studies in China who has since become a senior official of the Chinese communist party’s United Front Work department in Xinjiang, appear to have provided a template or at least a framework for China’s brutal crackdown on Turkic Muslims.
Xinjiang serves as a prime example of the risks of failing to respond to civilisationalism’s early warning signs.
Up to one million people are believed to have been detained in re-education camps dubbed “’vocational education’ and employment training centres” by the government where inmates are taught Mandarin, allegedly forced to violate Muslim dietary and religious practices, and browbeaten with the notion that Xi Jinping thought, the precepts of China’s president, supersede Islamic teaching.
Messrs. Hu warned that regional ethnic elites and interests enabled by China’s acceptance of what amounted to minority rights could lead to separatism on the country’s strategic frontiers. They suggested that the central committee of the Communist party had recognized this by pushing in 2010 for “ethnic contact, exchange and blending.”
To achieve that, the two men advocated removing ethnicity from all official documents; demographic policies that would water down geographic concentration of ethnic minorities and ensure a ‘proper’ population mix; emphasis on the use of Mandarin as the national language; promotion of China as the prime identity of minorities; and taking steps to counter religious extremism.
James Leibold, a China scholar, who raised alarm bells early on and focused attention on Messrs. Hu’s analysis and the Chinese debate, lamented at the time that “few in the West…seem to be listening.”
Mr. Leibold echoed his warning six years later when Mr. Lianhe last August stepped for the first time onto the international stage to defend the Chinese crackdown at a meeting of the United Nations Committee on the Elimination of Racial Discrimination (CERD).
“The emergence of Hu Lianhe portends a significant shift in both the institutional and policy direction emanating out of Beijing, and suggests that what is happening in Xinjiang is the leading edge of a new, more coercive ethnic policy under Xi Jinping’s ‘New Era’ of Chinese power, one that seeks to accelerate the political and cultural transformation of non-Han ethnic minorities,” Mr. Leibold said.
Describing Mr. Lianhe as an influential party official and intellectual, Mr. Leibold suggested China was acting in Xinjiang and Tibet on the official’s assertion in 2010 that “stability is about liberating man, standardizing man, developing man and establishing the desired working social order.” Mr. Lianhe advocated adopting his approach across the country.
In Xinjiang, standardization translates into government announcements that local officials are visiting Uyghur homes during this year’s fasting month of Ramadan to ensure that they are not observing the religious commandment.
“We must take effective action to end the gossiping about high level Party organs; finding fault, feigning compliance, and praising in public while singing a different tune in private or when alcohol is on the table”, Mr. Leibold quoted a confidential memo written by local officials in Xinjiang as saying.
In hard-line remarks to this weekend’s Shangri-La Asian Security Dialogue in Singapore, Chinese defense minister Wei Fenghe, wearing a military uniform with a chest full of ribbons, asserted that “the policy in Xinjiang is absolutely right because over the past two years there is no single terrorist attack in Xinjiang.
The living standards of the local people have improved. The number of tourists to Xinjiang is over 150 million people…. The average GDP of people in Xinjiang is 7,500 US dollars… Xinjiang has carried out vocational education and training centres to ensure that there are no terrorist attacks, to help these people deradicalize and help these people have some skills. Then they can better reintegrate into society. Isn’t that a good thing?” General Wei asked.
It is good thing on the assumption that economic progress can ultimately and sustainably trump cultural and/or ethnic aspirations and that it justifies a policy that critics have dubbed cultural genocide by in the words of Mr. Leibold abolishing “non-Han cultural, linguistic and religious practices” and eroding social trust.
The policy’s success depends on the sustainable Uyghur internalization through re-education and repression of religious and cultural practices as a survival strategy or out of fear.
General Wei’s defense of the policy notwithstanding, renowned China scholar Yitzhak Shichor concluded in a recent study that the defense minister’s People’s Liberation Army (PLA) has so far refrained from involvement in maintaining internal security in Xinjiang, making it the responsibility of para-military forces.
“That could change if the civilian police force and PAP fail in their mission,” Mr. Shichor quoted former US army and military intelligence China expert Dennis J. Blasko as saying. Mr. Blasko was referring to the People’s Armed Police by its acronym PAP.
General Wei and Mr. Hu’s Xinjiang’s statements are but the most extreme example of civilizationalist politics that have globally given rise to Islamophobia; Hindu nationalism; rising anti-Semitism; jihadist massacres of minorities including Christians and Yazidis, lax attitudes towards white supremacism and efforts by some leaders to recreate ethnically and/or religiously homogeneous societies.
Civilisationalists’ deemphasizing of human, women’s and minority rights means reduced likelihood that incidents of radicalization and ethnic and religious conflict can be pre-empted. The risk of conflict and societal strife are enhanced by increased obsession with migration that erases escaping to safer harbours as an option.
Security in the Korean Peninsula remains fragile
North Korea’s nuclear program was initially conceived useful to provide necessary wiggle room to Pyongyang to attain the objectives of normalizing relations with the US ensuring its security as well as lessening its overdependence on China. However, the country later pursued a hard-line approach in the face of heightened US sanctions. In this context, the first summit meeting between the heads of North Korea and the US in Singapore on June 12, 2018 was conceived to break new grounds in ushering in peace in the Korean Peninsula by ending long-years of isolation of North Korea from US and its allies and heralding the process of denuclearization in the peninsula.
However, many relevant questions needed answers as the process of dialogue ensued. For instance, the North Korean regime sought answers whether the denuclearization process would involve the simultaneous process of wrapping up of American extension of nuclear deterrence and missile defence system to South Korea? Second, whether the withdrawal of US troops from the Korean Peninsula was to be discussed? Third, the question that bothered the US leaders and officials alike was whether North Korea would be sincere to the denuclearization process and objectives? Based on its perception of the other party to the negotiation, US chose to insist on the unilateral abandonment of North Korean nuclear program and refused to waive sanctions until North Korea denuclearized completely. The negotiation process has been conceived as a zero sum game by Washington whereas Pyongyang is expecting returns for each move it takes. This has brought the process of negotiations to a stalemate and mutual distrust has reached its peak.
The American approach seems to be guided by the conviction that a deep-sense of insecurity, aggressive nationalism, and consolidation of power by the leader Kim-Jong-un drives North Korea’s nuclear ambitions. While many experts argued that the nuclear program was intended to serve as a deterrent against foreign military intervention to the internationally isolated North Korean regime, the regime must have been emboldened to pursue a hard-line approach toward developing nuclear arsenal by learning from the instances how relinquishing Libya’s nuclear program would have made it easier for the US-supported uprising to topple and assassinate Muammar Gaddafi. On the other side, many skeptics who suspect that North Korea would not disarm argue that the country has been relentlessly pursuing nuclear program for coercive purposes rather than for deterrence with an objective to drive a wedge between the US and South Korea and forge a unified Korea. The obfuscated perceptions that each carried about the other stifled the negotiation process.
John R. Bolton, the White House national security adviser condemned recent North Korean short-range ballistic missiles tests and said how the tests clearly violated United Nations Security Council resolutions and President Trump expressed his unhappiness with the tests initially but then played down their importance. On the other side, North Korea has not only blamed the US for its continuing sanctions campaign as well as the seizure of one of the country’s biggest cargo ships, it has not cringed from accusing the latter of showing bad faith in negotiations by conducting nuclear and missile tests and military drills as a way to forcefully subjugate North Korea while it advocated dialogue at the same time. It has been alleged that the US had conducted a subcritical nuclear test on February 13, just days before the second summit meeting. North Korea points to how high-ranking US officials did not budge from insulting the dignity of its supreme leadership and calling North Korea a “rogue regime”. Meanwhile, the South Korean Chosun Ilbo newspaper reported that Kim Hyok-chol and foreign ministry officials who conducted working-level preparations for the summit meeting in Hanoi in February were executed a month later.
While the US accused the North Korean regime from backing away from its promises and questioned the regime’s sincerity in following up the first summit’s denuclearization targets, North Korea considered that the summit in Singapore is the first move towards peace in the Korean peninsula to be followed by more such dialogues. The Korean regime alleged the US was expecting too much from a single summit without reciprocating to Pyongyang’s initial efforts at destroying the tunnels at the Punggye-ri nuclear test site (the only nuclear site), freezing of nuclear and missile tests and returning of American prisoners. North Korea argues for a peace treaty to formally end the Korean War (1950) and security guarantees from the US that would prevent America from attacking North Korea in future. While Russia and China wish to see a denuclearized North Korea for regional peace and trade but they view the American stringent measures as attempts to dwarf the influence of potential threats and spread its own. While Russia and China would seek to prevent North Korea from succumbing to US-led sanctions, Iran was skeptical and critical of the American move from the beginning and warned North Korea against trusting the American President who could cancel the agreement within hours. Mounting American pressures on North Korea without considering efforts at reaching out to the long-isolated country with deeper engagements would only build mutual distrust and would force Pyongyang to look out for assistance from countries which share similar concerns on American hegemony. While it is evident that the US policy of putting North Korea under sanctions until it denuclearizes itself is aimed at forestalling brewing tensions in the Korean Peninsula with rising threats from the regime’s muscular ambitions of developing nuclear and missile programs, the unilateral thrust in the policy is unlikely to yield results unless US considers negotiating peace a steady as well as a reciprocal process.
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