Exchanges and Mutual Learning Among Asian Civilizations (Research Series on the Chinese Dream and China’s Development Path) 9789811971648, 9789811971655, 9811971641

Table of contents :
Preamble
Acknowledgments
Contents
Exchanges and Mutual Learning Among Asian Civilizations and the Establishment of a Community with a Shared Future for Mankind
1 Diversity of Civilizations: Mutual Learning or Clash of Civilizations?
2 Exchanges and Mutual Learning Among Asian Civilizations Will Provide an Essential Drive for Civilizational Advancement and Peaceful Development
3 Exchanges and Mutual Learning Among Asian Civilizations Represent a Critical Way of Boosting the Construction of an Asian Community with a Shared Future for Mankind
Mankind’s Wishes
The Highest Ideal of Mankind Is the Potential of the Future
Great Harmony of One World: Asian Renaissance and Prosperity of Unity in Diversities—From the Perspectives of Mutual Learning of Civilizations, Renaissance, an Internal Saint Exploring External King and the One World Family
1 Foreword: Explanation and Changing of the World
2 Are Civilizations Ready for Mutual Learning?
3 The European Renaissance and the Asian Renaissance
4 Quantum-Seed Life and New Internal Saint Explores New External King
5 To Build a Consensus on the “One World Family Community”
6 The Foundation and Movement of “Tomorrow @ One World Family Community”
7 Conclusion: The Great Harmony of One World and the Plurality of Civilizations with the Prosperity of Unity in Diversities
Innovate the Development Model of the World and Pursue Win–Win Cooperation
Towards a Culture of World Peace
1 So-Called “Humanitarian Warfare”
2 Global Warfare
3 War Culture and Nuclear Weapons
4 Financing the Culture of War
5 The Legacy of History
6 Asian Culture and China’s Belt and Road Initiative
Shared Futures from the International Social Work Perspective
A Community with a Shared Future for Mankind
One Destiny for Mankind—In a Single Goal
Building a Community of Shared Future for Mankind: The Aspiration and the Setback
1 Introduction
2 President Xi’s Keynote “Community with a Shared Future for Mankind”
3 Cambodian Perspective on the Keynote
4 Conclusion
Shared Future for Mankind: Building Community Where the Lamp of Material Civilization is Illumined by the Light of the Spirit
1 The Question
2 Common Issues in Southeast Asia
2.1 Deterioration of Social and Environmental Well-Being
2.2 Megacities and Their Challenges
2.3 Poor Living Conditions in Cities for Workers and Families
2.4 Rural Poverty and the Flight to Cities and Abroad
3 Reflection on the Situation in Southeast Asia
4 Breaking Through
4.1 Government Efforts Promoting a Coherent Life
4.2 Working at from Home
4.3 ICT4D Contributing to Family Well-Being
4.4 Green-Living, Livable Cities and Smart Cities
4.5 Building Community Infused with Spirit
4.6 The Light of the Spirit
4.7 A Shared Future: The Journey of Cambodian Bahá’í Community
5 Reflection
China and Africa Jointly Building a Community of Shared Future: The Role of African Think Tanks in the Strategic Partnership Between Africa and China
1 The New International Vocation of China
2 Shaping a New Global Partnership Order and the Role of Think Tanks in China-Africa Relations
3 The Structural Constraints of African Think Tanks: The Example of CODESRIA
4 A North-American Intellectual Agenda
5 The Belt and Road Initiative and New Challenges for African Think Tanks
The Belt and Road Initiative
The Revival of the Great Silk Road
Silk Road Transformations: On Horseback to Robotics and Beyond—Supporting Technological Development and Preserving Cultural Diversity
1 Silk Road Digital Library (SR-DL)
2 Organizing International Cultural Forums on “Silk Road Culture” (on a Biennial or Triennial Basis) in China
3 Common Language Resources and Technology Infrastructure
4 Cultural Routes of the Belt and Road Initiative
5 Opening Science
The New Silk Road and the Asian Cooperation Dialogue
Cultural Tourism Boosts the Belt and Road Initiative
The Belt and Road Initiative and Digital Xizang
1 Development and Status Quo of Xizang
2 The Belt and Road Initiative and Xizang’s Development
3 Internet and New Opportunities for Xizang
The Belt and Road Initiative and Bilateral Cooperation
The Link Between the EEC of Thailand 4.0 Model and China’s BRI: A New Chapter of Thailand-China Economic Relations
1 The EEC Mega Project of Thailand 4.0 Model and Its High Potential to Coordinate with China’s BRI
2 Infrastructure Development of the EEC
3 Industrial Links in the EEC
4 Transportation Network of the EEC
5 China’s Outward FDI in Thailand
6 Strategic Issues and Recommendations
Status and Prospects of Cooperation Between China and Ukraine in the Context of the Belt and Road Initiative
1 Assessment of Achievements in Financial and Economic Cooperation between China and Ukraine
2 Proposals for the Improvement of the Form, Method, and Tool of Cooperation
The Historical Aspects of Cooperation Between the Kyrgyz Republic and the People’s Republic of China—Platform for the Belt and Road Initiative
China-Arab Relations: Opportunities in a Transitioning Regional Order
1 Introduction
2 Soft Power and the BRI
3 Welfare not Warfare
4 Reconstruction and Rehabilitation
China and the GCC—A Warming Relationship
Mutual Learning Among Civilizations and Building a Community with a Shared Future for Mankind
Promoting Mutual Learning Among Civilizations and Building a Community with a Shared Future
Understanding Asian Civilizations: Towards Building a Global Community with a Shared Future for Mankind
1 China’s Vision of Globalization
2 Civilizations of Asia
3 Chinese Civilization and Its Impact
4 The Silk Road and the Integration of Civilizations
5 China’s Regional Academic Cooperation Initiative
6 Misrepresentation of the East by the West
7 Developing Awareness for the Preservation of Civilization
8 War as a Threat to Civilization
9 Building a Global Community Through Mutual Understanding
10 The Global Community and the 4th (Fourth Industrialization Revolution)
11 Conclusion: Viability of the Global Community
Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: China’s Contribution
1 Ancient Civilizations in the World
2 Asian Civilizations—Wisdom of the East
3 Exchanges and Mutual Learning Among Asian Civilizations and “Building a Community with a Shared Future for Mankind”—China’s Contribution
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Value of Peaceful Dialogue
Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: The Significance of Cooperation
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Value of Practice
Asian Conference and Dialogue: Asian Civilization—Mutual Exchanges of Asian Civilizations and a Community of Shared Future for Mankind
1 Mutual Exchange for a Harmonious World
2 China’s Traditional Wisdom on Harmony
2.1 The Confucianism Concept of Harmony
2.2 Benevolence to Pursue Common Prosperity
3 Javanese Perspective on Harmonious Society
4 Building Mutual Exchange Based on Asian Values
Promoting Inter-Civilizational Exchanges and Mutual Learning to Create a Better Future for Asia
1 Chinese Civilization Has Nurtured the Precious Spiritual Character of the Chinese Nation
2 Inter-Civilizational Exchanges and Mutual Learning is the Spiritual Cornerstone of an Asian Community with a Shared Future
3 We Need to Protect Cultural Diversity and Build an Asian Community with a Shared Future
Exchanges and Mutual Learning Among Asian Civilizations and a Community with a Shared Future for Asia
1 From Asian Cultural Consciousness to Asian Cultural Self-Confidence
2 Suggested Ways of Exchange and Mutual Learning Among Asian Civilizations
2.1 We Must Introduce Foreign Cultures into China and Spread Chinese Culture to the World
2.2 We Must Enhance the Soft Power of Chinese Enterprises
2.3 We Should Promote Traditional Chinese Culture and Create Favorable Conditions for the Diffusion of Chinese Culture
2.4 We Need to Enhance the Ability of Spreading Culture and Values
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: State’s Perspectives
Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: A Malaysian Perspective
1 Introduction
2 Overview: Asia’s Diverse Civilizations
3 The Complexity of Pluralistic Malaysia
4 The Clash of Civilizations
5 The Belt and Road Initiative and Asian Civilizational Frontiers
6 A Quest for a Shared Future for Humankind
7 Conclusion
Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: A Thai Perspective
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: A Sri Lankan Perspective
1 Traversing the Ancient Maritime Silk Road to Uncover the Sino-Sri Lanka Connection
2 Relations Since Independence
3 China-Sri Lankan Relations in the Present Context
4 Conclusion
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Afghanistan’s Perspective
Asian Civilization Dialogue Conference Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: The Pacific Perspective
1 China and the Pacific Islands: One (Distant) Family
1.1 Pacific Settlement
1.2 Austronesian People: From China to Madagascar to the West and from the Pacific to the East
1.3 First Encounters and Colonization
1.4 Military Presence and Testing Grounds
2 Fishing Rods Versus Boomerang Aid
2.1 International Versus China’s Way
2.2 China’s Empowerment Proposition
3 The Belt and Road Initiative
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Uzbekistan’s Perspective
Mutual Exchange Among Asian Civilizations and a Community of Shared Future for Mankind: The Armenian Perspective
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Georgia’s Perspective
Mutual Exchanges Among Civilizations and a Community of Shared Future for Mankind Within the Context of China-Middle East Relations
1 Introduction
2 The Concept of Building a Community of Shared Future
3 Building a Community of Shared Future for Mankind and the Middle East
4 Conclusion
Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: Syria’s Perspective
Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Way Forward
Building Trust and Economic Cooperation in East Asia
1 Culture, Trust, and Economic Activities
2 Promoting Trust in East Asia
3 Building Regional Trust: Some Examples
4 Concluding Remarks
The Perspective of the Japan–China Relationship Based on the Concept of “Community with a Shared Future for Mankind”
1 The Japan–China Relationship in East Asia
2 The Role of the “Epistemic Community”
Artificial Intelligence: New Challenges and Opportunities for Asian Countries
1 Introduction
2 What Can AI Offer for Asian Countries?
3 Characteristics of National AI Policies in Asia
4 AI Cooperation Among Asian Countries
Mutual Learning in Asia’s Energy Transition
1 Introduction: Southeast Asia’s Inescapable Energy Transition
2 Developing Clean Energy Projects in Southeast Asia
3 China’s Contribution to a Green Southeast Asia
4 Conclusion
The Future of Asia Rests on the Fundamental Elimination of Discrimination Against Women

Citation preview

Research Series on the Chinese Dream and China’s Development Path

Linggui Wang Jianglin Zhao

Exchanges and Mutual Learning Among Asian Civilizations

Research Series on the Chinese Dream and China’s Development Path Series Editors Yang Li, Chinese Academy of Social Sciences, Beijing, China Peilin Li, Chinese Academy of Social Sciences, Beijing, China

Drawing on a large body of empirical studies done over the last two decades, this Series provides its readers with in-depth analyses of the past and present and forecasts for the future course of China’s development. It contains the latest research results made by members of the Chinese Academy of Social Sciences. This series is an invaluable companion to every researcher who is trying to gain a deeper understanding of the development model, path and experience unique to China. Thanks to the adoption of Socialism with Chinese characteristics, and the implementation of comprehensive reform and opening-up, China has made tremendous achievements in areas such as political reform, economic development, and social construction, and is making great strides towards the realization of the Chinese dream of national rejuvenation. In addition to presenting a detailed account of many of these achievements, the authors also discuss what lessons other countries can learn from China’s experience. Project Director Shouguang Xie, President, Social Sciences Academic Press Academic Advisors Fang Cai, Peiyong Gao, Lin Li, Qiang Li, Huaide Ma, Jiahua Pan, Changhong Pei, Ye Qi, Lei Wang, Ming Wang, Yuyan Zhang, Yongnian Zheng, Hong Zhou

Linggui Wang · Jianglin Zhao

Exchanges and Mutual Learning Among Asian Civilizations

Linggui Wang Chinese Academy of Social Sciences Beijing, China

Jianglin Zhao Chinese Academy of Social Sciences Beijing, China

ISSN 2363-6866 ISSN 2363-6874 (electronic) Research Series on the Chinese Dream and China’s Development Path ISBN 978-981-19-7164-8 ISBN 978-981-19-7165-5 (eBook) https://doi.org/10.1007/978-981-19-7165-5 Jointly published with Social Sciences Academic Press The print edition is not for sale in China Mainland. Customers from China Mainland please order the print book from: Social Sciences Academic Press. © Social Sciences Academic Press 2023 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publishers, the authors, and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publishers nor the authors or the editors give a warranty, expressed or implied, with respect to the material contained herein or for any errors or omissions that may have been made. The publishers remain neutral with regard to jurisdictional claims in published maps and institutional affiliations. This Springer imprint is published by the registered company Springer Nature Singapore Pte Ltd. The registered company address is: 152 Beach Road, #21-01/04 Gateway East, Singapore 189721, Singapore

Preamble

The Conference on Dialogue of Asian Civilizations is a landmark international event. Structured around “Exchanges and Mutual Learning Among Civilizations and an Asian Community with a Shared Future,” this meeting is aimed at spreading the splendid achievements of Asian civilizations and building a platform for mutual learning and joint development to enhance Asian cultural confidence. To advance cooperation and mutual trust in Asia, this conference focuses on building consensus on the development of Asia through innovation and providing conceptual and spiritual support for building “an Asian Community with a Shared Future and a Community with a Shared Future for Mankind.” Chinese President Xi Jinping, a statesman with a globalized worldview, proposes to build a Community with a Shared Future for Mankind. President Xi highlights the strategic uniqueness and significance of Asian civilizations to Asia as well as the rest of the world and puts forward the Asian Civilization Development Initiative which is based on exchanges and mutual learning among Asian civilizations. In a speech on “Deepening Exchanges and Mutual Learning Among Civilizations for an Asian Community with a Shared Future,” he said: “China will work with other countries to facilitate exchanges among the youth, non-governmental organizations, subnational entities, and media organizations to create a network of think tank exchanges and cooperation, to explore new models of cooperation, and to deliver more solid outcomes in diverse forms. Such efforts will boost exchanges and mutual learning among civilizations.” The Think Tank Subforum intends to encourage exchanges of ideas among Asian scholars, to promote mutual learning among Asian civilizations, and to explore ways of building a Community with a Shared Future for Mankind. As one of the six parallel subforums of the conference, the Subforum on Exchanges and Mutual Learning Among Asian Civilizations and a Community with a Shared Future for Asia is hosted by the Chinese Academy of Social Sciences and executed by its National Institute for Global Strategy. Conference attendees come from all walks of life; they are highly representative and professional. While they come from different countries and fields, they are all supporters of, researchers on, and participants in Asian civilizations. Besides various Asian countries, conference attendees come from countries in Europe, America, v

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Preamble

Oceania, and Africa, as well as relevant international organizations. Among them are former think tank officials, leaders of think tanks and research institutes, worldfamous scholars, and young academic talents. Chinese participants include representatives from high-level national think tanks, research institutes, and universities; representatives from the cultural sector and government branches are also present. All of the conference attendees share the view that strengthening the building of a Community with a Shared Future for Mankind will promote exchanges and mutual learning among Asian civilizations and lead Asia toward economic prosperity as well as social progress. Most Asian countries share similar development histories and face similar development opportunities, risks, and challenges. It is of great significance for us to advance exchanges and mutual learning so that we can achieve better development in the future and play a more prominent role in the international community. The diverse and splendid civilizations of Asia and the fine tradition of inclusiveness and mutual learning are bound to glow with the splendor of the new era and play an even more significant role in a world civilization that is going through historical changes. This think tank forum features a variety of forms and in-depth discussions. After academic seminars centered on the theme of the conference, foreign experts and scholars give several academic lectures and symposiums in host research institutes such as the Chinese Academy of Social Sciences, Peking University, Tsinghua University, and the University of International Relations. To share the precious insights of participants, we compile this collection of articles to be published by Social Sciences Academic Press under the titles of The Way to Build a Community with a Shared Future for Mankind and Asian Civilizations and Asian Development. I would like to express my deep sense of gratitude to the authors and publishers for their hard work. Beijing, China August 2019

Fang Cai Academician Chinese Academy of Social Sciences Vice Chairman and Chief Researcher National High-end Think Tank at the Chinese Academy of Social Sciences

Acknowledgments

The Think Tank Forum of the Conference on Dialogue of Asian Civilizations was organized by the National Top Think Tank of the Chinese Academy of Social Sciences as one of China’s home diplomatic activities this year. In order to coordinate the preparations for the think tank sub-forum, with the direct and strong support from Xie Fuzhan, the President of the Chinese Academy of Social Sciences and Cai Fang, Chairman of the National Top Think Tank of Chinese Academy of Social Sciences, the conference staff have worked diligently, painstakingly, patiently, and meticulously from the beginning to the end of the conference to make sure the think tank sub-forum proceeded smoothly. Here, I would like to express my heartfelt thanks to all the staff who have contributed to the think tank sub-forum of the Asian Conference on Dialogue among Civilizations. They are: Guo Jinfeng, Ye Yingfei, Zhao Jianglin, Zhao Lijuan, Zhao Li, Zhu Hongli, An Guoqiang, Cheng Gong, Dong Peng, Gao Zihua, He Yafei, Hu Shengwen, Jing Feng, Kang Liya, Li Da, Li. Liting, Li Lingling, Liu Quanchao, Liu Sitong, Lv Jinhua, Ma Yuying, Ren Zhijiao, Wang Jian, Wang Weiqi, Du Juan, Cao Wenjuan, Shan Chao, Gao Yuan, Guo Zhifa, Han Yu, He Huiling, Li Wei, Li Yanfeng, Liu Lun, Ma Xiuyu, Qi Xiaoyu, Qiao Yan, Qin Yicheng, Tang Lei, Tian Xuhua, Wang Jing, Wang Shuqiong, Wang Wen’e, Xu Chao, Yang Li, Yang Zhengmei, and Zhu Weiwei. As one of the fruits of the think tank sub-forum of the Conference on Dialogue of Asian Civilizations, the volume, The Way to Build a Community with a Shared Future for Mankind, will soon be published. Many thanks to the authors from 46 countries and international organizations for ensuring the scholarly rigor of the Conference on Dialogue of Asian Civilizations and for sharing their knowledge and experience

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with a broader audience. Finally, I would like to thank Social Sciences Academic Press for publishing this volume within a tight time frame. August 2019

Linggui Wang Senior Research Fellow Chinese Academy of Social Sciences (CASS) Professor University of Chinese Academy of Social Sciences

Contents

Exchanges and Mutual Learning Among Asian Civilizations and the Establishment of a Community with a Shared Future for Mankind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Linggui Wang 1 Diversity of Civilizations: Mutual Learning or Clash of Civilizations? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Exchanges and Mutual Learning Among Asian Civilizations Will Provide an Essential Drive for Civilizational Advancement and Peaceful Development . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Exchanges and Mutual Learning Among Asian Civilizations Represent a Critical Way of Boosting the Construction of an Asian Community with a Shared Future for Mankind . . . . . . . . . . . . . . . . . . . . .

1

1

4

6

Mankind’s Wishes The Highest Ideal of Mankind Is the Potential of the Future . . . . . . . . . . . Helga Zepp-LaRouche Great Harmony of One World: Asian Renaissance and Prosperity of Unity in Diversities—From the Perspectives of Mutual Learning of Civilizations, Renaissance, an Internal Saint Exploring External King and the One World Family . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Thock Kiah Wah 1 Foreword: Explanation and Changing of the World . . . . . . . . . . . . . . . . . . 2 Are Civilizations Ready for Mutual Learning? . . . . . . . . . . . . . . . . . . . . . . 3 The European Renaissance and the Asian Renaissance . . . . . . . . . . . . . . . 4 Quantum-Seed Life and New Internal Saint Explores New External King . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 To Build a Consensus on the “One World Family Community” . . . . . . . 6 The Foundation and Movement of “Tomorrow @ One World Family Community” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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Conclusion: The Great Harmony of One World and the Plurality of Civilizations with the Prosperity of Unity in Diversities . . . . . . . . . . .

Innovate the Development Model of the World and Pursue Win–Win Cooperation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Dekun Hu

26 29

Towards a Culture of World Peace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Michel Chossudovsky 1 So-Called “Humanitarian Warfare” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Global Warfare . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 War Culture and Nuclear Weapons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Financing the Culture of War . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 The Legacy of History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Asian Culture and China’s Belt and Road Initiative . . . . . . . . . . . . . . . . . .

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Shared Futures from the International Social Work Perspective . . . . . . . . Rory Truell and Rose Henderson

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36 37 37 38 40 40

A Community with a Shared Future for Mankind One Destiny for Mankind—In a Single Goal . . . . . . . . . . . . . . . . . . . . . . . . . Nikolay N. Goryachev Building a Community of Shared Future for Mankind: The Aspiration and the Setback . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Pich Charadine 1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 President Xi’s Keynote “Community with a Shared Future for Mankind” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Cambodian Perspective on the Keynote . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Shared Future for Mankind: Building Community Where the Lamp of Material Civilization is Illumined by the Light of the Spirit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Loh Lee Lee 1 The Question . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Common Issues in Southeast Asia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.1 Deterioration of Social and Environmental Well-Being . . . . . . . . . . 2.2 Megacities and Their Challenges . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.3 Poor Living Conditions in Cities for Workers and Families . . . . . . 2.4 Rural Poverty and the Flight to Cities and Abroad . . . . . . . . . . . . . . 3 Reflection on the Situation in Southeast Asia . . . . . . . . . . . . . . . . . . . . . . . 4 Breaking Through . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1 Government Efforts Promoting a Coherent Life . . . . . . . . . . . . . . . . 4.2 Working at from Home . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.3 ICT4D Contributing to Family Well-Being . . . . . . . . . . . . . . . . . . . .

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4.4 4.5 4.6 4.7

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Green-Living, Livable Cities and Smart Cities . . . . . . . . . . . . . . . . . Building Community Infused with Spirit . . . . . . . . . . . . . . . . . . . . . . The Light of the Spirit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A Shared Future: The Journey of Cambodian Bahá’í Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Reflection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

China and Africa Jointly Building a Community of Shared Future: The Role of African Think Tanks in the Strategic Partnership Between Africa and China . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Nkolo Foe 1 The New International Vocation of China . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Shaping a New Global Partnership Order and the Role of Think Tanks in China-Africa Relations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 The Structural Constraints of African Think Tanks: The Example of CODESRIA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 A North-American Intellectual Agenda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 The Belt and Road Initiative and New Challenges for African Think Tanks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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73 73 75 76 79 80

The Belt and Road Initiative The Revival of the Great Silk Road . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Yerzhan Issakulov Silk Road Transformations: On Horseback to Robotics and Beyond—Supporting Technological Development and Preserving Cultural Diversity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Tigran Zargaryan 1 Silk Road Digital Library (SR-DL) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Organizing International Cultural Forums on “Silk Road Culture” (on a Biennial or Triennial Basis) in China . . . . . . . . . . . . . . . . . . . . . . . . . 3 Common Language Resources and Technology Infrastructure . . . . . . . . 4 Cultural Routes of the Belt and Road Initiative . . . . . . . . . . . . . . . . . . . . . 5 Opening Science . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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The New Silk Road and the Asian Cooperation Dialogue . . . . . . . . . . . . . . 101 Bundit Limschoon Cultural Tourism Boosts the Belt and Road Initiative . . . . . . . . . . . . . . . . . 105 Georgy Barkovsky The Belt and Road Initiative and Digital Xizang . . . . . . . . . . . . . . . . . . . . . . Yonghe Zhang 1 Development and Status Quo of Xizang . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 The Belt and Road Initiative and Xizang’s Development . . . . . . . . . . . . . 3 Internet and New Opportunities for Xizang . . . . . . . . . . . . . . . . . . . . . . . .

107 108 108 110

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The Belt and Road Initiative and Bilateral Cooperation The Link Between the EEC of Thailand 4.0 Model and China’s BRI: A New Chapter of Thailand-China Economic Relations . . . . . . . . . . Aksornsri Phanishsarn 1 The EEC Mega Project of Thailand 4.0 Model and Its High Potential to Coordinate with China’s BRI . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Infrastructure Development of the EEC . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Industrial Links in the EEC . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Transportation Network of the EEC . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 China’s Outward FDI in Thailand . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Strategic Issues and Recommendations . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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116 117 118 119 120 120

Status and Prospects of Cooperation Between China and Ukraine in the Context of the Belt and Road Initiative . . . . . . . . . . . . . . . . . . . . . . . . 125 O. Aleksandrova 1 Assessment of Achievements in Financial and Economic Cooperation between China and Ukraine . . . . . . . . . . . . . . . . . . . . . . . . . . 127 2 Proposals for the Improvement of the Form, Method, and Tool of Cooperation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130 The Historical Aspects of Cooperation Between the Kyrgyz Republic and the People’s Republic of China—Platform for the Belt and Road Initiative . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135 Rakhat Beisebaev China-Arab Relations: Opportunities in a Transitioning Regional Order . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Rayan El-Amine 1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Soft Power and the BRI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Welfare not Warfare . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Reconstruction and Rehabilitation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

143 143 144 146 147

China and the GCC—A Warming Relationship . . . . . . . . . . . . . . . . . . . . . . 149 Edward James Mutual Learning Among Civilizations and Building a Community with a Shared Future for Mankind Promoting Mutual Learning Among Civilizations and Building a Community with a Shared Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159 Jiantang Ma Understanding Asian Civilizations: Towards Building a Global Community with a Shared Future for Mankind . . . . . . . . . . . . . . . . . . . . . . 163 H. Rashid Askari 1 China’s Vision of Globalization . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163

Contents

2 3 4 5 6 7 8 9 10

Civilizations of Asia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chinese Civilization and Its Impact . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Silk Road and the Integration of Civilizations . . . . . . . . . . . . . . . . . . China’s Regional Academic Cooperation Initiative . . . . . . . . . . . . . . . . . . Misrepresentation of the East by the West . . . . . . . . . . . . . . . . . . . . . . . . . . Developing Awareness for the Preservation of Civilization . . . . . . . . . . . War as a Threat to Civilization . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Building a Global Community Through Mutual Understanding . . . . . . . The Global Community and the 4th (Fourth Industrialization Revolution) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Conclusion: Viability of the Global Community . . . . . . . . . . . . . . . . . . . . Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: China’s Contribution . . . . . . . . . . . . . . . . . Essra Abdel Sayed 1 Ancient Civilizations in the World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Asian Civilizations—Wisdom of the East . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Exchanges and Mutual Learning Among Asian Civilizations and “Building a Community with a Shared Future for Mankind”—China’s Contribution . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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173

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Value of Peaceful Dialogue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175 Sally Kader Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: The Significance of Cooperation . . . . . . . 179 Bani Dugal Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Value of Practice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185 Ralph Kader Asian Conference and Dialogue: Asian Civilization—Mutual Exchanges of Asian Civilizations and a Community of Shared Future for Mankind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Veronika Sintha Saraswati 1 Mutual Exchange for a Harmonious World . . . . . . . . . . . . . . . . . . . . . . . . . 2 China’s Traditional Wisdom on Harmony . . . . . . . . . . . . . . . . . . . . . . . . . . 2.1 The Confucianism Concept of Harmony . . . . . . . . . . . . . . . . . . . . . . 2.2 Benevolence to Pursue Common Prosperity . . . . . . . . . . . . . . . . . . . 3 Javanese Perspective on Harmonious Society . . . . . . . . . . . . . . . . . . . . . . . 4 Building Mutual Exchange Based on Asian Values . . . . . . . . . . . . . . . . . .

189 189 190 190 191 193 194

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Promoting Inter-Civilizational Exchanges and Mutual Learning to Create a Better Future for Asia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Kuisong Ding 1 Chinese Civilization Has Nurtured the Precious Spiritual Character of the Chinese Nation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Inter-Civilizational Exchanges and Mutual Learning is the Spiritual Cornerstone of an Asian Community with a Shared Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 We Need to Protect Cultural Diversity and Build an Asian Community with a Shared Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Exchanges and Mutual Learning Among Asian Civilizations and a Community with a Shared Future for Asia . . . . . . . . . . . . . . . . . . . . . Yingfei Ye 1 From Asian Cultural Consciousness to Asian Cultural Self-Confidence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Suggested Ways of Exchange and Mutual Learning Among Asian Civilizations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.1 We Must Introduce Foreign Cultures into China and Spread Chinese Culture to the World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.2 We Must Enhance the Soft Power of Chinese Enterprises . . . . . . . . 2.3 We Should Promote Traditional Chinese Culture and Create Favorable Conditions for the Diffusion of Chinese Culture . . . . . . 2.4 We Need to Enhance the Ability of Spreading Culture and Values . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

197

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198 199 201

202 204 204 204 205 206

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: State’s Perspectives Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: A Malaysian Perspective . . . . . . . . . . . . . . Peter T. C. Chang 1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Overview: Asia’s Diverse Civilizations . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 The Complexity of Pluralistic Malaysia . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 The Clash of Civilizations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 The Belt and Road Initiative and Asian Civilizational Frontiers . . . . . . . 6 A Quest for a Shared Future for Humankind . . . . . . . . . . . . . . . . . . . . . . . 7 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

209 209 210 211 211 212 213 214

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: A Thai Perspective . . . . . . . . . . . . . . . . . . . 215 Sirirurg Songsivilai

Contents

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: A Sri Lankan Perspective . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Shakthi De Silva and Radhika De Silva 1 Traversing the Ancient Maritime Silk Road to Uncover the Sino-Sri Lanka Connection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Relations Since Independence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 China-Sri Lankan Relations in the Present Context . . . . . . . . . . . . . . . . . . 4 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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218 221 223 225

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Afghanistan’s Perspective . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227 Sadat Mansoor Naderi Asian Civilization Dialogue Conference Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: The Pacific Perspective . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hiria Ottino 1 China and the Pacific Islands: One (Distant) Family . . . . . . . . . . . . . . . . . 1.1 Pacific Settlement . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.2 Austronesian People: From China to Madagascar to the West and from the Pacific to the East . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.3 First Encounters and Colonization . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.4 Military Presence and Testing Grounds . . . . . . . . . . . . . . . . . . . . . . . 2 Fishing Rods Versus Boomerang Aid . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.1 International Versus China’s Way . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.2 China’s Empowerment Proposition . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 The Belt and Road Initiative . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

233 233 233 234 236 237 237 238 238 239

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Uzbekistan’s Perspective . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 241 Akmal Burkhanov Mutual Exchange Among Asian Civilizations and a Community of Shared Future for Mankind: The Armenian Perspective . . . . . . . . . . . . 243 Raffi K. Hovannisian Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Georgia’s Perspective . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249 Kakha Shengelia Mutual Exchanges Among Civilizations and a Community of Shared Future for Mankind Within the Context of China-Middle East Relations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251 Ezzat Saad Elsayed

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Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Concept of Building a Community of Shared Future . . . . . . . . . . . . . Building a Community of Shared Future for Mankind and the Middle East . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

251 252 254 257

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: Syria’s Perspective . . . . . . . . . . . . . . . . . . . 259 Eyad Murshed Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Way Forward Building Trust and Economic Cooperation in East Asia . . . . . . . . . . . . . . . Raymond Atje Homau 1 Culture, Trust, and Economic Activities . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Promoting Trust in East Asia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Building Regional Trust: Some Examples . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Concluding Remarks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

265 266 268 269 271

The Perspective of the Japan–China Relationship Based on the Concept of “Community with a Shared Future for Mankind” . . . 273 Kikuchi Yona 1 The Japan–China Relationship in East Asia . . . . . . . . . . . . . . . . . . . . . . . . 273 2 The Role of the “Epistemic Community” . . . . . . . . . . . . . . . . . . . . . . . . . . 275 Artificial Intelligence: New Challenges and Opportunities for Asian Countries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Margot Schüller 1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 What Can AI Offer for Asian Countries? . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Characteristics of National AI Policies in Asia . . . . . . . . . . . . . . . . . . . . . . 4 AI Cooperation Among Asian Countries . . . . . . . . . . . . . . . . . . . . . . . . . . . Mutual Learning in Asia’s Energy Transition . . . . . . . . . . . . . . . . . . . . . . . . Bruno Jetin 1 Introduction: Southeast Asia’s Inescapable Energy Transition . . . . . . . . . 2 Developing Clean Energy Projects in Southeast Asia . . . . . . . . . . . . . . . . 3 China’s Contribution to a Green Southeast Asia . . . . . . . . . . . . . . . . . . . . . 4 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

277 277 278 279 284 287 287 288 291 293

The Future of Asia Rests on the Fundamental Elimination of Discrimination Against Women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 295 Yinjun Zhang

Exchanges and Mutual Learning Among Asian Civilizations and the Establishment of a Community with a Shared Future for Mankind Linggui Wang

Chinese President Xi Jinping delivered a keynote speech titled Deepening Exchanges and Mutual Learning among Civilizations for an Asian Community with a Shared Future at the opening ceremony of the Conference on Dialogue of Asian Civilizations at the National Convention Center in Beijing on May 15, 2019. In this speech, President Xi stressed that the splendid Asian civilizations had written a brilliant chapter in the history of world civilizations. The people of Asia look forward to a peaceful, open Asia of shared prosperity and connectivity. Asian countries should respect each other and treat each other as equals. Also, they ought to uphold the beauty of other civilizations and respect the diversity of civilizations in the world. Moreover, they should uphold openness, inclusiveness and mutual learning, keep pace with time and pursue innovative development. This will consolidate the cultural foundation for building a Community with a Shared Future for Mankind.

1 Diversity of Civilizations: Mutual Learning or Clash of Civilizations? World civilizations are diverse. The first article of the Universal Declaration on Cultural Diversity, which was then adopted by UNESCO at its 31st session on November 2, 2001, points out that cultural diversity is the common heritage of humanity and culture takes diverse forms across time and space. This diversity is embodied in the uniqueness of the different groups and societies that make up humankind. L. Wang (B) Chinese Academy of Social Sciences, Beijing, China

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_1

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Some historians divide civilizations into different categories to highlight their differences. McNeill, the author of A World History, categorizes nine living civilizations in human society. This view is shared by Bagby. But some scholars say that there are ten to twelve categories. In his book The Decline of the West, German historian Oswald Spengler divides the world’s civilizations into eight categories based on their longevity: Egyptian, Babylonian, Indian, Chinese, Greco-Roman, Arabian, Western, Mexican, as well as the still-developing Russian civilization. Arnold Joseph Toynbee, a reknowned Western historian, classifies world civilizations into 21 categories in his 12-volume book A Study of History by distinguishing primitive civilizations from derived civilizations: (1) primitive civilizations refer to first-generation civilizations that emerged directly from primitive societies including Egypt, Sumer, Minos, Ancient China, the Andes, and the Maya; (2) derived civilizations or kinship civilizations are those derived from first-generation civilizations: Hittite, Babylon, Ancient India, Greece, Iran, Syria, Arabia, China, India, Korea, the West and Byzantium. Besides primitive and derived civilizations, there are five arrested civilizations: Polynesia, Eskimo, Nomadism, Sparta, and Osman. In 1986, the Chinese scholar Ji Xianlin argued in The Scope and Characteristics of Eastern Literature that cultures in human history could be classified into four systems: the Chinese cultural system, the Indian cultural system, the Persian-Arab-Islamic cultural system, and the European cultural system. According to the famous American scholar Samuel Huntington, founder of the “clash of civilizations” theory, there are eight major civilizations defined in terms of their influence on the contemporary world. For Huntington, the Chinese, Japanese, Hindu, Islamic, Orthodox, Western, Latin American, and African civilization will have a profound impact on the pattern of the world in the future. It is debatable whether the diversity of civilizations should bring harmony or conflicts to the world. Mutual learning among civilizations and the “clash of civilizations” are two most representative theoretical models. Ever since human beings are civilized, especially since the emergence of industrial civilization, human activities have been expanding geographically, and exchanges have been deepening. However, there is still great difference in how we view each other’s civilization and how we recognize each other’s contribution to the future development of the world. According to the theory of mutual learning among civilizations, inter-civilizational exchanges will ensure social progress. Thanks to communication among civilizations, countries around the world conducted exchange activities that have produced various effects. For example, some languages contain a lot of borrowed words; some countries trace their history from written records of other countries; some import food and articles from other countries; some imitate the architecture of others and some people are buried in a foreign country. Another example is the four great inventions of ancient China and the Arabic numerals, both of which left an indelible mark on the advancement of world civilization. Through material and cultural exchanges as well as mutual learning, countries around the world have achieved peaceful development and human society has moved forward. However, others believe that civilizations conflict with one another. Huntington puts forward the idea of the “clash of civilizations” in his 1996 book The Clash of Civilizations and the Remaking of World Order. The core arguments are as follows. Firstly,

1 Diversity of Civilizations: Mutual Learning or Clash of Civilizations?

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root causes for future international conflicts will lie more in cultural rather than ideological and economic disagreements. The clash of civilizations will dominate global politics, and geopolitical fault line conflicts will drive future inter-civilizational battle lines. Secondly, the clash of civilizations is the greatest threat to future world peace. Thirdly, countries that belong to different cultures are at best alien or highly hostile toward each other since civilizations are more likely to choose competitive coexistence, which will lead to cold wars and cold peace. While cultural difference causes conflicts, cultural similarity will bring people together and encourage mutual trust and cooperation, weakening or eliminating estrangement. Lastly, Western culture is unique but not universal. Intercultural or inter-civilizational conflict happens mostly within the eight major civilizations. Islamism and Confucianism may jointly threaten or challenge Western civilization. Huntington’s view on the clash of world civilizations reflects a perspective on global politics that is driven by Western zero-sum thinking. He argues that civilization is the source of future growth for all nations, and that competition among countries is the competition for interests. The advantaged civilization will help its country win the competition for national interests. Since intercivilizational competition becomes the playground for national interest competitions, inter-civilizational conflicts will be inevitable. Huntington’s view enjoys much popularity in Western countries, especially the United States. Even today, a few Americans with suspicious motivations are still trying to provoke strategic competition between China and the United States with the “clash of civilizations” theory. Facts have proven that in the long history of human development exchanges and mutual learning have brought about development, peace and well-being while intercivilizational conflicts have led to war, casualties and stagnation of development. Since ancient times, China has been well aware of this fact and has been upholding the concept of harmony without uniformity. In the long history of interacting with other civilizations, the rule of harmony has been respected. In 138 BC and 119 BC, Zhang Qian was dispatched to the Western Regions twice, opening up the Silk Road to spread Chinese culture in exchange for grape, alfalfa, pomegranate, flax, sesame as well as cultural artifacts. During the Western Han Dynasty, Chinese merchant fleets sailed as far as India and Sri Lanka, where they traded Chinese silk for colored glaze, pearls, and other products. With the advancement of technology, the Tang Dynasty exchanged envoys with over 70 countries. Chang’an, the capital city of Tang, bustled with foreign envoys, merchants, and students as a world-famous metropolis. In the early 15th century, Zheng He, the famous navigator of China’s Ming Dynasty made seven expeditions to the Western Oceans, visiting many Southeast Asian countries and even reached Kenya on the east coast of Africa. To this day, evidence of his trip could be found in many places. On the other hand, China has been actively learning modern scientific and technological knowledge from other countries. European astronomy, medicine, mathematics, geometry and geography were introduced to China, expanding the horizon of the Chinese people. What our societies have achieved today was at least partly due to inter-civilization exchanges and mutual learning. In contrast, inter-civilizational conflicts often lead to destructions of the achievements of civilizations. There are many cultural relics and monuments in this world

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that are not destroyed by natural disasters but by human-induced calamities. We have seen no more time of peace than war in human history. The “clash of civilizations” theory is merely a reflection of humanity’s memory of war. The stone wall at the entrance to the UNESCO headquarters in Paris was inscribed with one sentence written in several languages: “Since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be made.” Today, the “conflict of civilizations” theory has made an unwelcome comeback. To view the relationship between countries and civilizations with the mentality of war is to scorn and bully others, which is in essence oppression.

2 Exchanges and Mutual Learning Among Asian Civilizations Will Provide an Essential Drive for Civilizational Advancement and Peaceful Development Civilization is not only the crystallization of human wisdom but also the demonstration of human achievements. Moreover, it serves as the source of future progress. Civilization does not result from providence but is created by human beings through observation and practice. Literary classics such as The Book of Songs, The Analects of Confucius, The Talmud, One Thousand and One Nights, The Rigveda and The Tale of Genji; inventions such as the cuneiform script, maps, glass, Arabic numerals, paper making and printing; majestic architectures such as the Great Wall, the Great Mosque of Mecca, Taj Mahal and Angkor Wat are all invaluable assets of human civilization. There are two forces that take part in the creation of civilization; one come from the people, the other from international exchanges and mutual learning. As international connections expand, inter-civilizational exchanges and mutual learning are becoming an increasingly important influence on all countries as well as a vital force for human progress and peaceful development. On March 27, 2014, Chinese President Xi Jinping delivered a speech at the UNESCO headquarter on China’s philosophy of harmony without uniformity, elaborating on the concept that exchange and mutual learning should enrich civilizations. This speech resonated powerfully around the world. First, inter-civilizational exchanges and mutual learning will promote material progress and social development. As President Xi Jinping pointed out, the history of world civilizations has revealed that civilizations must keep up with the times and absorb the essence of the times. We should use innovation to propel the development of civilizations and continue to create enduring civilizational achievements. We should adopt the attitude of mutual learning when treating any civilization that humankind has created, actively draw on the merits of others, and make sure that we preserve and adapt all the cultural genes in contemporary culture and modern

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society. We should also promote contemporary cultural value that transcends time, space as well as national boundaries. Second, inter-civilizational exchanges and mutual learning will promote openness among countries. The same is true of civilizations. A civilization that observes a policy of seclusion for a long time is bound to decline. Throughout history, China has learned painful lessons in this regard. During his voyage to the West, navigator Zheng He had many friendly encounters. It was the long-term seclusion policy of the Qing Dynasty that led to China’s rapid decline and backwardness. According to Gjergji Sinani, Executive Director of the Albanian Institute for International Studies, Voltaire “sought to create a better Europe by criticizing the evils of Europe and comparing its values with those of Chinese civilization. The 17th and 18th centuries are considered a period of crisis for the European mind. The sense of European superiority is one of the causes of this crisis. Therefore, “we need to be open-minded and strive to remove all barriers to cultural exchanges. We need to be inclusive and always seek nourishment from other civilizations to promote the joint development of Asian civilizations through exchanges and mutual learning.” Third, inter-civilizational exchanges and mutual learning foster interpersonal connectivity and harmony among countries. “People are the best bridge for exchanges and mutual learning among civilizations. Closer interpersonal exchanges and better mutual learning are crucial to eliminating estrangement and enhancing mutual understanding among nations.” According to Ralph Kader, CEO of the International Federation for Peace and Sustainable Development (IFPSD), “the right view of cultural diffusion will not trigger disputes arising from mistrust and suspicion; instead, it will enable countries to respect and learn from each other. A group that disrespects, degrades, or excludes others impedes the development of all cultures.” In the design of the Belt and Road Initiative, interpersonal connectivity is included as an essential part. In recent years, China has worked with its counterparts to build platforms and develop ways of cooperation in education, culture, sports and health. In 2018, more than 160 million Chinese citizens went abroad, while inbound trips to China totaled more than 140 million. Civilian-level exchanges propel closer international exchanges and mutual learning between Chinese and other civilizations. Asia has enjoyed a long period of peace since the end of World War II. During this period, Asian countries saw a double-digit increase in trade and investment along with the emergence of the most dynamic growth hubs in the world. At the same time, people from different Asian countries interacted in different fields and at different levels, making it possible to heal the wounds left by the war. A great deal of data and examples show that the “clash of civilizations” is not one of the external sources of Asia’s progress. Instead, it was inter-civilizational exchanges and cooperation that prepared for Asia’s economic growth and peaceful development. In his keynote speech at the APEC CEO Summit on November 17th, 2018, President Xi Jinping stressed that “We live on the same planet. It is home to more than 200 countries and regions, more than 2,500 ethnic groups, and over 7 billion people. Trying to erase their differences will not work. Differences are not a hindrance to exchanges, still less a cause for confrontation. Diversity and interaction between different civilizations, social systems, and paths can provide a strong impetus for human progress.”

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3 Exchanges and Mutual Learning Among Asian Civilizations Represent a Critical Way of Boosting the Construction of an Asian Community with a Shared Future for Mankind “Building a community with a shared future for mankind” is a major theoretical and practical innovation in international diplomacy with distinctive Chinese characteristics in the new era. President Xi Jinping first proposed this concept during his visit to Russia in late March 2013. “In a world where countries are more interconnected and interdependent than ever before,” he said, “while living in the same global village, where history and reality meet, mankind coexist in the same era and on the same planet, and have increasingly emerged as a community with a shared future in which everyone has in himself a few others.” Afterward, he stressed in various international speeches how China would vigorously advocate this notion and adhere to it at home and abroad. On March 28th, 2015, he underscored the need to build a community for mankind at the Bo’ao Forum for Asia. At the summit marking the 70th anniversary of the founding of the United Nation on September 28th, 2015, President Xi gave a speech titled Working Together to Forge a New Partnership of Win–win Cooperation and Create a Community of Shared Future for Mankind. This is the first time that the Chinese leader has put forward and elaborated on the concept and core principles of a “Community with a shared future for mankind” at a major international organization. He said, “In today’s world, all countries are interdependent and they share a common future. We should renew our commitment to the principles of the UN Charter, build a new type of international relations that feature win–win cooperation, and create a Community with a Shared Future for Mankind.” The goal of the Community with a Shared Future for Mankind is to “build an open, inclusive, clean, and beautiful world that enjoys lasting peace, universal security, and common prosperity.” To achieve this goal, we “must forge partnerships that are based on equality, consultation and mutual understanding. We should create a security architecture that feature fairness, justice, joint contribution, and shared benefits. Meanwhile, we need to promote open, innovative and inclusive development that benefits all, increase inter-civilizational exchanges to enhance harmony, inclusiveness, and respect for differences, and build an eco-system that puts mother nature and green development first.” This vision is China’s answer to “what kind of world we should build” and “how to build it.” In the above, we can see that inter-civilizational exchanges and mutual learning are critical approaches to building a Community with a Shared Future for Mankind. First, inter-civilizational exchanges and mutual learning are practical examples of “harmony without uniformity”. The practice of mutual inclusiveness is a prerequisite for all countries to participate in the building of a Community with a Shared Future for Mankind. The Chinese have long appreciated the wisdom of “harmony without uniformity.” Zuo Qiuming, a Chinese historian from 2,500 years ago, recorded in the Chronicle of Zuo the following comments by Yan Ying, the Prime Minister of

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the State of Qi during the Chunqiu Period: “Harmony is like cooking a thick soup. The right amount of water, fire, vinegar, meat sauce, salt, and plum are all needed to go with fish or meat. It is the same when it comes to music. Only by combining the right texture, length, pace, mood, tone, pitch, style and executing them properly can one produce an excellent piece of melody. Who would enjoy a soup with nothing but water in it? Whose ear can tolerate the same tone repeated on one instrument?” The proposal to build a Community with a Shared Future for Mankind emphasizes the recognition of different civilizations, which is the precondition for exchanges, mutual learning, and harmony. Different countries have different resource endowments and different historical and cultural conditions. Only by acknowledging these differences can one respect other civilizations without feeling superior. Only in this way can we refrain from forcing other countries to pursue the same development model and respect each other’s differences while pursuing joint development. In other words, accepting different modes of development is an essential acknowledgment for all civilizations. According to Dr. Md. Harun-Ur-Rashid Askari, Vice President of the Kushtia Islamic University of Bangladesh, “Deliberate western distortion of the East poses a massive threat to the correct understanding of Asian civilizations. This phenomenon frequently appears in the long process of colonization. However, as decolonization began in the post-colonial period, dissenting voices emerged in the East in support of hitherto distorted civilizations.” In his 1978 book Orientalism, Edward W. Said criticizes European or Western interpretation of the East as an exaggeration of differences, a representation of arrogant Western superiority, and a clichéd analytical model of the Eastern world. Therefore, inter-civilizational exchange and mutual learning are the best ways to remove misunderstanding and misinterpretation between civilizations. By recognizing different civilizations, we recognize their value to the development of human society, making it easier for us to build a Community with a Shared Future for Mankind. Second, inter-civilizational exchanging and mutual learning point to recognition of the strength of different civilizations, which will allow different civilizations to learn from each other and create together, contributing to the formation of a Community with a Shared Future for Mankind. On October 20th, 2005, the General Assembly of UNESCO adopted The Convention on the Protection and Promotion of the Diversity of Cultural Expressions at its 33rd Session. The Convention pointed out that cultural diversity creates a colorful world that encourages dialogue, mutual respect, and peaceful coexistence among different cultures. President Xi Jinping noted in his keynote speech that “All civilizations are rooted in their unique cultural environment. Each civilization embodies the wisdom and vision of a nation, and is valuable for being unique. Civilizations vary from each other the same way that human beings have different skin colors and use different languages. No civilization is superior to the others.” In other words, only through acknowledging the strength of different civilizations can we create opportunities for learning and exchanging and take civilization to a higher level. For example, since Arabic numerals are easy to write, memorize and circulate, they have more advantages than other numerals to be universally adopted. China vigorously advocates that we should “respect the diversity of world cultures and overcome cultural misunderstandings, clash of civilizations and the feeling of

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superiority through exchanging, mutual learning, and coexistence.” And that “We should respect all civilizations, treat each other as equals, and draw on each other’s strengths, to advance the creative development of civilizations.” “What China emphasizes is not only ‘aid’ but also ‘cooperation’,” said Dr. Hiria Ottino, President of the Tonga Pacific Affairs Council. What China is doing has offered an opportunity for Pacific islanders to engage in dialogues so they realize the need to preserve Pacific culture and develop an international perspective of the Pacific. China’s approach to engaging in regional affairs is in stark contrast to that of traditional powers who see China as a threatening challenge because they believe the Pacific region is “theirs”. This should not stop Pacific island countries from shaping their own future; nor should it prevent the West from politicizing the sources of foreign aid or hinder Pacific island countries from participating in the plans proposed by China. Foreign aid should not become a zero-sum political game on a global scale. People of the Pacific islands should not be seen as naively influenced by Chinese politics, for Chinese models and proposals show real promise of making concrete contributions to development goals.” When attending the Shanghai Cooperation Organization (SCO) in Qingdao on June 10th, 2018, President Xi Jinping pointed out, “While we keep hearing rhetoric such as the clash of civilizations or the superiority of one civilization over another, it is the diversity of civilizations that sustains human progress. Indeed, mutual learning between different cultures is a shared aspiration of all peoples.” Third, inter-civilizational exchanging and mutual learning will facilitate the building of a Community with a Shared Future for Mankind and lay a cultural foundation for it. When speaking at the Conference on Dialogue of Asian Civilizations on May 15th, 2019, President Xi Jinping stressed the need to “consolidate the cultural foundation for building an Asian Community with a Shared Future and a Community with a Shared Future for Mankind.” Dr. Peter T. C. Chang, Deputy Director of the Institute of China Studies at the University of Malaya comments: “The diverse ethnic groups, languages, and beliefs in Asia can coexist peacefully and enrich each other through cross-cultural communication and integration. It is true that conflicts exist in diversity. The history of Asia is shaped by ethnic and religious tensions. That is why the harmonious co-existence of multiple civilizations in Asia cannot be taken for granted. Preserving harmony requires the joint effort of all countries.” According to Sadat Mansoor Naderi, Chairman of the Sadat Mansoor Naderi Foundation in Afghanistan, the concept of a Community with a Shared Future requires us to think differently and promote regional and global peace and development innovatively. Victor Hugo once said, “There is a prospect greater than the sea, and it is the sky; there is a prospect greater than the sky, and it is the human soul.“ “We need a mind that is broader than the sky as we approach different civilizations. Civilizations are like water, moistening everything silently. We should encourage different civilizations to respect each other and live in harmony, so that exchanges and mutual learning between civilizations will become a bridge promoting friendship between people around the world, an engine driving the progress of human society, and a bond cementing world peace. We should draw wisdom and nourishment and seek spiritual support and psychological consolation from various civilizations, and work together to tackle the challenges facing humankind.”

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“China today is more than a country by itself; it is Asia’s China and it belongs in the world. In the time to come, China will open its arms wider to embrace the world and contribute the dynamic achievements of Chinese civilization to the world.” As some foreign leaders have said at this conference, ancient Chinese civilization left a precious legacy to the world. President Xi’s vision of building an Asian Community with a Shared Future and a Community with a Shared Future for Mankind is another significant contribution that China has made to world peace and human progress. On February 10th, 2017, the 55th Session of the UN Commission for Social Development (CSocD) adopted the resolution of the social dimensions of the New Partnership for Africa’s Development (NEPAD) unanimously. Meanwhile, the vision of building a Community with a Shared Future for Mankind was included in the UN resolution for the first time. On March 17, the UN Security Council adopted Resolution 2344 on the situation in Afghanistan, stressing the importance of promoting regional cooperation and building a community in the spirit of win–win cooperation. The successful organization of the Conference on Dialogue of Asian Civilizations has opened a new chapter of exchanging and mutual learning among Asian civilizations. Promoting peace, friendship, and cooperation, it fulfills the shared dream of the Asian people. Translated by Mo Hao

Mankind’s Wishes

The Highest Ideal of Mankind Is the Potential of the Future Helga Zepp-LaRouche

It is the characteristic of turning points in history that the majority of people have no idea of what is occurring. Only visionaries who have a clear idea of the positive potential of the future are able to intervene at moments of decision, avert potential catastrophes, and usher in a new epoch of humanity. We find ourselves in such a phase change: the old world order developed after World War II and especially after the disintegration of the Soviet Union is in the process of dissolution, but what the new order will look like is not clear yet. This is a period wherein even international law seems to be overridden, since at the moment neither the UN nor any other institution seems to be able to enforce it. However, it is undeniable that the pendulum that has favored Western civilization over recent centuries—though for thousands of years Asia had occupied an outstanding and even leading place in universal history–has long been swinging back. This is clearly supported by the demographic development of Asia, completely new strategic interventions such as the Belt and Road Initiative (BRI), and clear objectives such as the concept of “Made in China 2025” and the outlook that President Xi Jinping has set for China by 2050. Tremendous opportunities for Asia arise from this, and perhaps along with them a completely new form of responsibility, igniting the inspiration to work out concepts about how to advance humanity as a whole. President Xi Jinping obviously has this concern in mind when he speaks of the “Community of a Shared Future of Mankind.” We are now experiencing a precious moment, for never before in history has the conscious design of a new epoch with the idea of unified humanity as a higher idea, been so clearly defined as a task. If we want to create a better human order, it must be built on the best concepts that have been produced by various cultures. Those concepts must, so to speak, have an ontological character, because nothing in them H. Zepp-LaRouche (B) Schiller Institute, Bonn, Germany

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_2

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can be accidental or of merely contemporary characteristics, if they are to determine the Dharma—the moral codex—which the spiritual leaders, and with them Asian societies, are to follow in this new chapter of universal history. It is also obvious that the impetus for defining this “righteous way” must come from the ancient traditions of Asia such as Confucianism, Buddhism or Jainism, which are clearly linked to a commitment to lifelong self-cultivation and the moral refinement of mankind. Although the West made the same claim in its Classical and Renaissance periods of humanism, the idea of ethical improvement of man as a purpose in life is almost the opposite of the Western liberal model, where the prioritization of moral requirements or of one philosophy over another is emphatically rejected. Then how must the principles be redesigned so that the new paradigm of a Community of mankind is on secure foundations where the requirements of modern natural science as well as a new system of international relations can be satisfied? This question must be answered on different levels. A good starting point is the Five Principles of Peaceful Coexistence or Panchsheel, which was first laid down formally in the Trade and Transport Agreement between the Tibetan Region of China and India on April 29, 1954. The preamble states that the two governments agreed on the following principles: 1. Mutual respect for each other’s territorial integrity and sovereignty 2. Mutual non-aggression 3. Mutual non-interference 4. Equality and mutual benefit and 5. Peaceful co-existence. The first conference of independent Asian and African states in Bandung, 1955 led by then Chinese Prime Minister Zhou Enlai and then Indian Prime Minister Jawaharlal Nehru expanded the Five Principles into the Ten Principles of Bandung. The same principles were underlined as core elements of international law at the 1961 Non-Aligned Conference in Belgrade. With the BRI, China has defined for the first time the relationship between nations that should serve as the basis of a global reorganization open to all nations. President Xi emphasized in his keynote speech at the first Belt and Road Forum in May 2017 that “We are ready to share the experience of development with other countries. We have no intention to interfere in other countries’ internal affairs, export our own social system or model of development, or impose our will on others.” These principles of peaceful coexistence have deep roots in several Asian cultures. Some of these concepts are philosophical in nature; others are part of theological considerations. This article is about the identification of the approaches that have advanced humanity and are relevant to future understanding among peoples. They are also the approaches adopted by President Xi on his overseas visits, as he emphasized in a speech in New Delhi to the Indian elite in 2014: “Even in ancient times, people in China came to the realization that a belligerent state, great as it may be, ultimately fails. Peace is paramount. Harmony without uniformity and universal peace must be achieved. The Chinese concepts of ‘universal peace’ and ‘universal love’ are very similar to the Indian concepts of ‘Vasudhaiva Kutumbakum’ (the world as a family) and ‘ahimsa’ (do not inflict injury).” In the ancient scriptures of India, the Vedic texts, the Upanishads, and the classical Sanskrit literature, there are many important concepts that have both a religious and a

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practical political significance. These concepts include, for example, the principle of ahimsa mentioned by Xi, the respect for all other creatures—not only the renunciation of any physical violence, but also of hurting the others in any way, either verbally or spiritually. Ahimsa is also a method of war prevention and conflict resolution, even for complex challenges in the real world. Collections of the Rigveda are the oldest surviving complete literary work and have been handed down orally for centuries with the help of sophisticated mnemonics. In the Rigveda, there are fundamental thoughts on the cosmic order, which ultimately also provide the guideline for human activity on earth. In the Upanishads, there are five principles that reflect the same basic orientation. The most basic concept is that of the all-embracing Brahman. “Ishawaram idam sarvam jagat kincha jagatvam jagat”—Everything that exists, wherever it exists, is permeated by the same divine power. This idea can also be found in Gottfried Leibniz’s idea of the Monad, where within every Monad the entire lawfulness of the universe is contained. The second principle is that the Brahman, the creative principle whose expression is the entirety of the real world, is in every individual consciousness–the Atman. The Atman is the reflection of the all-embracing Brahman. It is individual consciousness, but not fundamentally separate from Brahman. “Ishwara sarvabhutanam idise tishtati”—the Lord dwells in the heart of every individual. The relationship between Atman and Brahman is the core around which the whole Vedic doctrine revolves. In the philosophy of Nicholas of Cusa, this corresponds to the affinity of the macrocosm and the microcosm, which makes it possible for an intangible force—an idea created by creative reason—to bring about a further development of the physical universe. A third Vedic principle is that because of their common spirituality all people are members of a single-family. The Upanishads speak of humanity as amritashya putra, “Children of Immortality.” The fourth concept that the Upanishads present is the idea of the consubstantiality of all religions, all spiritual paths. “Ekoham svat virpra bahuda vadanti”—”The truth is one, the sage calls it by many names.” This idea corresponds to the “Sanatana Dharma,” the single religion which stands above all religions, an idea also expressed by Nicholas of Cusa in his Platonic dialogue “De Pace Fidei,” written immediately following the fall of Constantinople in 1453 and the associated bloody conflicts. In this dialogue, representatives of various religions and nations turn to God for help, because all of them are fighting wars and killing each other in His name. God instructs that they are also all philosophers in their respective nations and religions—beyond all religious traditions and teachings of the different prophets—and therefore can understand that above religion there is one God, and above different traditions, one truth. Incidentally, the Hindu Monk Swami Vivekananda cited the same argument in his famous speech before the World Parliament of Religions in Chicago on September 11, 1893: The followers of different religions have argued and fought each other purely because their point of view is too narrow, and they don’t grasp that the highest Being is infinite. The fifth Vedic concept is that of the welfare of all creatures. “Bahujana shukhaya bahujana hitaya cha”—the Hindu philosophy seeks “the good of all people and all

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forms of life on this planet.” The affinity to the Confucian ideas of the harmonious development of all is evident, as Confucius has said explicitly: “They who have success should help others to succeed.” This is the idea that serves as the basis of the BRI and the conception of “win–win cooperation” between various nations. The Confucian philosophy also gives a name to the new era which was founded by the prospective Japanese Emperor Naruhito: “Reiwa,” literally meaning “pursuing harmony.” Japanese commentators emphasize that this term traces back to the famous classical poetry anthology “The Poem of Manyoshu,” although the scholar Wang Peng points out that “ling-he”, the term that carries the best wishes for peace and harmony, was used by ancient Chinese emperors as the name for their reign. As stated above, the idea of harmonious development of all as the basis for a peaceful world order is laid out in several Asian cultures. It stands in stark contradiction to the idea that relation among nations should constitute a zero-sum game. Therefore, its realization in practice requires a new stage of development in the evolution of mankind, “the Age of the Spiritual Man”, as Sri Aurobindo called it; or the increasing dominance of the Noösphere over the Biosphere, in which Vladimir Vernadsky saw a trajectory laid out by the natural law of the universe. The universe has an inherent lawfulness that advances it to higher stages of development. Vernadsky saw the creative reason of mankind as an essential component of that universe, a geological power, which has been qualitatively advancing this higher development since the beginning of human evolution. In the science of physical economy, Lyndon LaRouche delivered proof of the absolute efficiency of human creativity which distinguishes man from all known living creatures, with his concept of Potential Relative Population Density. Yet this anti-entropic higher development is neither linear nor the automatic result of objective processes—as for instance the variations found in historical or dialectical materialism, should prove. Along with the objective effect of newly discovered physical principles in production processes, now a substantial component of this process has become the intellectual and moral higher development of man. In meeting the task of consciously shaping a new paradigm for humanity as stated at the beginning of this article, it is certainly an enormous advantage for Chinese and other Asian cultures that, thanks to the philosophy of Confucius, the development of a moral character has been the most important goal of education in the broad areas of Asia. Despite the considerable hype about digitalization and the role of artificial intelligence in future economic platforms, the moral quality of human beings will always determine whether new technologies are deployed for the benefit of mankind or for evil purposes. Thus, the letter written several months ago by Xi Jinping to eight professors of the Chinese Academy of Fine Arts, where he emphasized the extraordinary importance of aesthetic education for the mental development of the youth of China is of first-rank strategic importance. Aesthetic education plays a definitive role in the development of a beautiful soul; filling it with love while promoting the creation of great works of art. Thanks to the continual influence of Confucianism according to which the development of a moral character represents the highest goal of education, it is taken for granted in China that attention to public morals and combating bad characteristics

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in the population constitute the precondition for a highly developed society. For example, the Court Report on Educational Goals of the Academic Ministry of the Qing government in 1906 required, above all course content, the teaching of public morals (gongde) and Confucian teachings on virtue, in order that “each has concern for others as he does for himself, and loves the state as one loves his own family.” The key to understanding the special significance of aesthetic education in China today, however, lies not only in the teachings of Confucius—the sage who assigned a crucial role in the development of a moral character to the occupation with poetry and good music—but also in the scholar who has influenced China’s modern education system more than anyone else: the first Minister of Education of the Provisional Republic of China, Cai Yuanpei. Due to his extraordinary intelligence and diligence, Cai acquired the academic title of xiucai at the age of 17, the highest title jingshi at age 25, and became a bianxiu in 1894. At the age of 27 Cai had reached the highest level of an academic career in the Qing Dynasty. He had excellent knowledge of the classical script and was famous for his beautiful classical style. Cai, along with other Chinese elites, was shocked that China was defeated in the war against Japan and had generally lost out in every invasion since the Opium Wars, paying high reparations and ceding rights to the invaders. Among intellectuals, it was discussed how Japan—which for centuries was considered backward—had become so strong through the Meiji Restoration, and they sought to learn a lesson from this transformation. The corruption of the Qing Dynasty was also blamed for these disgraceful defeats. Cai was convinced that the state would survive only if there was a change in the consciousness of the people and that this could only be achieved by changing the content of education. Cai began to investigate the Japanese and then the European educational systems. Finally, he traveled to France and Germany, where he studied the civilizational and cultural history of the West in Leipzig from 1907 to 1911, before appointed as Minister of Education by Sun Yat-sen in 1912. Cai conducted in-depth studies on the aesthetic writings of Alexander Gottlieb Baumgarten, Immanuel Kant, Friedrich Schiller, as well as the concept of education of Wilhelm von Humboldt. Inspired by the excellent study on the history of philosophy of Wilhelm Windelband, and by Kant, Schiller and von Humboldt, he realized very quickly that Schiller’s concept of aesthetic education was in affinity with Confucian morality. Schiller’s concept of “the beautiful soul” completely corresponded with the Confucian ideal of the junzi—but Schiller spoke about these questions with greater clarity and from a higher point of view than any earlier or contemporary philosophers. “The comprehensive theory of Friedrich Schiller and the idea of aesthetic education brought great clarity to everyone,” writes Cai. “Since that time, the European idea of aesthetic education can supply us with a great deal to draw from when developing our own understanding of the subject.” Cai Jianguo further quotes Cai Yuanpei: “In Germany, aesthetic education impressed me greatly. I want to use all my powers to promote them.” Cai Yuanpei created the Chinese term meiyu, which had not previously existed in that language. Schiller wrote the Aesthetic Letters in response to the failure of the French Revolution, and argued that from then on, any improvement in the political realm could only

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come from the ennoblement of the individual. Only if man rises above the transient happiness of the world of the senses and engages his efforts not only for himself, but the community; not only for the present, but the future; not for physical pleasure, but spiritual creativity; could the state prosper. In the “Letters” and in other pioneering writings on aesthetics, Schiller elaborated on why this ennoblement of the character can be achieved through immersion in great classical art. Cai Yuanpei recognized the striking similarity between the teachings of Confucius and the aesthetics of Schiller. The immersion in poetry, music, and painting in one’s leisure time awakens in the beholder an aesthetic pleasure in which neither a desire for nor a rejection of the sensible world lies. Rather, the taste is formed, and the emotions are ennobled. Aesthetic sensibility embraces beauty and sublimity, forming a bridge between the sensual world and reason. Every human being has a mind, but not everyone is capable of producing great and noble deeds. Therefore this mind must become stronger as a driving force for noble deeds. In 1912, Cai wrote the Theses on New Education and the Textbook on Moral and Personal Development for the Secondary School, in which he characterized human conscience as the essential guide to behavior. In an essay written on May 10, 1919, he said: “I believe that the root of our country’s problems is in the shortsightedness of so many people who want quick success or quick money without any higher moral thinking. The only medicine is aesthetic education.” Of course, it should not go unmentioned that Cai, as president of the University of Beijing, led this institution to international renown with what he had learned from Wilhelm von Humboldt, who established the unity of research and teaching as well as the beauty of character as educational goals at the University of Berlin. Because of Cai’s prestige, the University of Beijing soon became a magnet that drew young Chinese scholars returning from overseas together, and Cai became the inspiration for many other art colleges and academies. In my view, Cai Yuanpei’s concept of seeing the state as a larger family in which the interests of the state must take precedence over the interests of individual families is also of paramount importance for understanding the policies of President Xi Jinping and his idea of the “Community for the Future of mankind” because for him the prosperity of the state was the prerequisite for the happiness of the citizens. However, the interest of the world as a home for all living beings was also set before the interests of individual states. Cai wrote: “Until the ‘great community’ of the world is realized, the interests of society cannot be identical to those of the world.” He also emphasized that in fulfilling the duty to the state, one must be careful not to contradict the duty to the world. He dreamed of a “great community” of the entire world, (datong shijie), which would be peaceful and harmonious without class distinctions and state boundaries, without armies and war. All humans would understand each other in this world community and help one another. Cai saw the “Dialogue of Cultures” as the pathway to this goal: “I have often thought that a nation must absorb the culture of other peoples. It is like how the body of a human being cannot grow without breathing air of the outside world, without eating and drinking.” Yes, he saw in this meeting of cultures the absolute prerequisite of higher development: “If one takes a

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look at the development of world history, one sees that the confrontation of different cultures always leads to the emergence of a new one.” The realization of this vision is absolutely identifiable through the dynamism and the “Spirit of the New Silk Road.” The principles that must determine the “righteous path” for the new paradigm are not static axioms, but consist of the prospects arising from the aesthetic education of, eventually, all human beings. In a world where economics is not based on the principles of profit maximization and the greatest possible satisfaction of individual greed, but on the best possible promotion of human creativity as the motor of an anti-entropic, developing universe; where the “cosmic order” inspires political, economic and cultural life, the dreams of Confucius, Schiller, Cai Yuanpei, Xi Jinping and Lyndon LaRouche will be political legislations of humanity. As Tagore said in his famous dialogue with Einstein: “When our universe is in harmony with man, the eternal, we know it as truth, we feel it as beauty.”

Great Harmony of One World: Asian Renaissance and Prosperity of Unity in Diversities—From the Perspectives of Mutual Learning of Civilizations, Renaissance, an Internal Saint Exploring External King and the One World Family Thock Kiah Wah

1 Foreword: Explanation and Changing of the World In this fast-changing era of globalization, the speed of communication, the civilization of material comfort and the advent of artificial intelligence have improved human lives tremendously. However, the distance between people seems to be even further; the hatred among races has increased, and the fighting among nations has never ended. Civilizations, still, do not understand much about each other. Worse still, the conflict of civilizations seems to happen like what had been predicted by Samuel P. Huntington in the book The Clash of Civilizations and the Remaking of World Order.1 The fundamental question underlying today’s problems is: Is mankind able to live together? Is the world able to be changed for the better in the future? The basic question of how mankind can survive and prosper together has yet to be solved. Therefore, we have to come back to the famous quote of Karl Marx: “The philosophers in the past were explaining the world, but what was important was to change the world.” Nevertheless, I personally think that the world of mankind seems to need a totally new understanding in order to change the world fundamentally. The explanation is always important and will bring about significant changes. Only with profound changes can we live together and change the world for a better future. Before we further discuss these important issues, I would like to quote a report on our current civilization: 1 Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (New York: Simon & Schuster, 2002).

T. K. Wah (B) Southern University College, Skudai, Malaysia

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_3

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Great Harmony of One World: Asian Renaissance and Prosperity … At present, the pattern for the world to rely on their living is no longer viable. It does not function anymore; neither will one think that it will continue to function. In a country like ours, it is full of people who embrace the luxury of material comfort. However, they are living a quiet, (sometimes noisy), desperate life. They only understand a fact, that is there is a hole in their heart, no matter how many cars and TV are poured into the hole, no matter how many adorable kids and faithful friends are there … this hole is painful. Those who came to take part in the “Body and Mind Festival” are looking for something—not something that is necessary, but a kind of understanding, that is the understanding of themselves. Almost every way that is reachable is the beginning of a location. That is to start from the heart of the seekers.2

2 Are Civilizations Ready for Mutual Learning? The theme of this conference is “Mutual learning among Asian civilizations and building a Community with a Shared Future for Mankind.” It contains good hope and a sincere intention, but it has simultaneously presumed that among civilizations there are needs to understand and learn. Why is there a need for mutual learning among civilizations? The most basic reason is: each of the civilizations consists of the wisdom and experience practiced by the people living together for thousands of years, with the essence and dross accumulated in the river of time. We have to learn the strengths from each other and make up for the weaknesses of ourselves to improve the vision of living together. So, the core value of co-existence is that civilizations need to learn from each other. Although the philosophy is so simple, to recognize the shortcomings and problems faced by each other is yet another big problem. Some people believe that certain perception and adjustment of their culture and living philosophy can shake their whole civilization, and they are afraid of this. However, as the saying goes, “All matters can be solved if only the attitude is right.” If the attitude of mutual learning among civilizations correctly exist, the remaining problems are the recognition of knowledge and the explanation of the world. Certainly, there must be practice after understanding and advancement of knowledge. But just as what is well said by Mr. Sun Yat-sen,3 it is difficult to know something but easy to put it into practice. As long as you have a new understanding of something, practice is easier from the angles of political will and daily endeavors. Therefore, the fundamental point is that we need to find out the missing links and learn new knowledge that could open up new horizon of ourselves and our civilizations.

2

Translated from Tan Swie Hian, The West Was Close to the East because of Its Enlightenment. Singapore: Lian He Zaobao, Cross—Century Cultural Dialogue, Singapore: Lianbang Publisher, 1999. pp. 39-40. 3 Dr. Sun Yat-sen suggested that to know is far more difficult than to practice, so to pave the way to support revolution, it is better we know the meaning and importance of revolution, then to carry out the revolution is far more easier than to know the course and meaning of revolution. Similarly, if we set the attitude right for mutual learning among civilizations, practice shall be carried out accordingly.

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3 The European Renaissance and the Asian Renaissance The most important result of the European Renaissance was to bring the society from the rule of God back to the human world. This was also the proposition of one of the modernity projects that Jürgen Habermas4 had raised—human must obtain liberation from the ruling of God. The proposal of the Asian Renaissance is to enable us to understand the important traditions of Asian civilizations again and to rediscover the great traditions and common heritage of humanity in Asian civilizations. The fruitful result that came from the Asian tradition goes beyond words. In this respect, Buddha said, “You are your only reliance, so let perception be your teacher”; the prophet Mohamed said, “If you pray sincerely, and yet the mountain does not come to you, what you can do is to move towards the mountain.” These sayings are all stone-breaking to the human world after discoveries of the subjectivity of humanity. The former Deputy Prime Minister of Malaysia, Anwar Ibrahim mentioned, “Being the cradle of several great civilizations, Asia is anything but monolithic. The Asian Renaissance must not be about cultural jingoism but rather about cultural rebirth and empowerment. Jingoism presupposes a sense of superiority of one’s own culture over others, and with it the connotation that others are less civilized, if at all. The offshoot is cultural imperialism. If allowed to spread, the flames of jingoism may eventually engulf Asians themselves. He who sows the wind will reap the whirlwind. This is not a hypothetical issue but a stark reality. The fact is that there are Asian nations today still struggling to tame religious, ethnic and tribal hostilities within their boundaries.”5 Therefore, mutual learning of civilizations should let us rediscover the common human world of Asia again. However, this human world and the human subjects that we discover again is a subject without self (emptiness subjectivity).6 We rely on the teaching of dharma but not the teaching by a human (yi fa bu yi ren), and this must lead to a way of thinking that creates consensus with great rules (dharma) rather than one that highlights one’s own civilization.

4 Quantum-Seed Life and New Internal Saint Explores New External King Only a new explanation on the external world is not enough because the external world is the extension of internal life, and all changes on internal life start from soul revolution. In the wake of mutual learning among civilizations, how do we understand individuals and the life that is passed down from generation to generation? The key 4

Please refer to Maurizo Passerin. D’ Entrieves & Seyla Benhabib (eds.) Habermas and the Unfinished Project of the Philosophical Discourse of Modernity, USA: MIT Press, 1997. 5 Anwar Ibrahim, The Asian Renaissance, (Singapore: Times Books International, 1996). pp. 20–21. Mr. Anwar is a well known Islamic scholar and keen to promote civilization dialogue work. 6 This emptiness subjectivity (kong xing zhu ti) first proposed by me several years ago and this help to understand the true meaning of Buddhism’s no-self (wu wo) concepts.

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to becoming an awakening subject and to practicing the new “internal saint and new external king” lies in the work of environmental protection. Environmentalism raises the question of generational justice, i.e. contemporary people should not dry out the living resources of the next generation. Isn’t it that our individual life should also sustain the karma of the next generation? Some recent scientific knowledge development, especially the new understanding of life science and quantum theory, shows that individual life is not a one-time life. Life, consciousness, and soul are quantum phenomena. The advancement of the human spiritual world is the growth of the quantum world, and this conforms to the theory proposed by contemporary Neo-Confucianism that the order of the universe is an order of morality (yuzhou de zhixu shi daode de zhixu).7 In quantum theory, individual life joins universal transformation, and every life has the internal life passed from one generation to another. New understanding of the generation of life will bring about new changes in education and new perspectives of the world. I call this “New Internal Saint Explores New External King” (xin nei sheng kai chu xin wai wang). The core idea of this New Internal Saint that individual life reflects life phenomenon of the quantum-seed shows that there is an extension of life between generations. Therefore, our generational lives have the common karma of cause and effect, and the world view of the common karma of the new internal saint will bring about new thinking and new dawn to world civilization.

5 To Build a Consensus on the “One World Family Community” Following the new understanding of the continuity of lives, a new world community will come into being. Martin Luther King once said that we were not searching for consensus, but building consensus. From the new internal saint to new external king is really the process of building a new consensus. On the understanding of the new internal saint, we propose the idea of the “One World Family (Tian Xia Yi Jia).” It is just like how a saying goes, “All men are brothers.” The global village means that the world is one family; each life is connected with the others. Each ethnic group has a collective internal life. Therefore the one world family is the definite attribution. The key idea is to transcend individual shortcomings and limitations of own civilizations. Huston Smith, an authority in comparative religion studies said: In shifting the center of one’s concern from oneself to one’s family, one transcends selfishness. The move from family to community transcends nepotism, and the move from community to nation transcends parochialism, and the move to all humanity counters chauvinistic nationalism.8 7

Contemporary Neo-Confucianism thinker Mou Zongshan (Mou Zongsan) made this suggestion in his books in the 1970s. This statement is a very important breakthrough in the development of contemporary philosophy. 8 Please refer to Smith, Huston, The Religions of Man, New York: Harper and Row, 1986.

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Plural ethnicity and multi-civilization are just like the one world family, similar to the natural phenomenon of the blooming of hundreds of flowers. It is just that we lack full understanding of individual life and collective life. We not only continue our own lives generation by generation, our community relies on it. With the understanding and realization of “All families are close together in the world; all lives are the same in the world”, we can practice building the consensus of a community that is the One World Family Community. A new Asian community will emerge and will further develop until a One World Family Community is built!

6 The Foundation and Movement of “Tomorrow @ One World Family Community” Thich Nhat Hanh, an internationally renowned monk, once wrote a book titled For the future to be possible. Using the five perceptions of Buddhism, this book presents the problems that our globalized generation should treat seriously: Will the future be possible and better? We know that the power of today is invincible. However, tomorrow is forever good to be expected. We should use the power of today to create the beauty of tomorrow. Therefore, under the call for civilizational dialogue, we shall build the consensus for the “One World Family Community” (tian xia yi jia she qun) together. This consensus include new interpretations for mutual learning among civilizations, Asian Renaissance and new “internal saint exploring new external king”. However, building consensus is not enough. We should construct what Bahai faith practice to establish a Local Spiritual Assembly.9 We need to build a consensus on the “Tomorrow @ One World Family Community” foundation and start an international movement. First of all, we should follow the footstep of the Asian Infrastructure Investment Bank to build a strong foundation for Asian infrastructure development. China President Xi Jinping always emphasizes the common fate of the world (shi jie ming yun gong tong ti); this is a profound statement which ties all of us together in the material and spiritual world. Therefore, to build the spiritual power of “Tomorrow @ One World Family Community” through the foundation and the movement is the beginning of the new vision of Asia, and the multi-world civilizations could blossom under the prosperity of unity in diversities. When plurality civilizations manage to complete the common prosperity in the beautiful scenery of the blooming of hundreds of flowers, under the practice of “One World Family Community,” we will enjoy the great harmony of the one world.

9

Bahai faith is one of the fastest grown new religions, which emphasizes the one family of all religions. This philosophy is very similar to the One World family. One world family community could follow the Local Spiritual Assembly to carry out its movement.

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7 Conclusion: The Great Harmony of One World and the Plurality of Civilizations with the Prosperity of Unity in Diversities As a conclusion, we would like to cite a famous quote of the great harmony of one world (tian xie da tong) written by Prof Fei Xiaotong. Prof Fei outlined the vision of the great harmony of the world of human society when he proposed the idea of plurality culture---“every form of beauty has its uniqueness; it is precious to appreciate other forms of beauty with openness. If beauty represents itself with diversity and integrity, the world will be blessed with harmony and unity.”10 However, of course this is, after all, a far-away dream. We need to reflect on the “Gene, Spirit and Culture” co-evolution theory proposed by Professor Edward Wilson of Harvard University.11 The new “internal saint exploring the new external king” mentioned above is in fact, restricted by our human gene. We hope that the spiritual revolution of the new internal saint and the cultural practice of “One World Family Community” will be playing a very important part for the community of plurality in one in the long run. In the end, we will manage to realize the plurality civilization and prosperity of unity in diversities in the great harmony of one world. Here is an excerpt from the “Declaration Toward a Global Ethic” to share with all of us: In conclusion, we appeal to all the inhabitants of this planet. Earth cannot be changed for the better unless the consciousness of individuals is changed. We pledge to work for such transformation in the individual and collective consciousness, for the awakening of our spiritual powers through reflection, meditation, prayer, or positive thinking, for a conversion of the heart. Together we can move mountains! Without a willingness to take risks and a readiness to sacrifice, there can be no fundamental change in our situation! Therefore we commit ourselves to a common global ethic, to better mutual understanding, as well as to socially beneficial, peace-fostering, and Earth-friendly ways of life.12

The famous Indian scholar Sarvepalli Radhakrishnan (1888–1975), made a similar statement: Social and political conditions in several areas of the world depend, in the final analysis, upon the philosophical and spiritual thought and ideals of the peoples of the world. The future of civilization depends upon the return of spiritual awareness to the hearts and minds of men.13 Yes, we can move a mountain if we work together whole-heartedly! last but not least, revolution always starts with our mind and heart. The beginning of dialogue and mutual 10

Prof Fei first proposed this statement on his 80th birthday in December 1990; and this phrase (ge mei qi mei, mei ren zhi mei, mei mei yu gong, tian xia da tong) became a symbolic statement for prosperity of unity in diversities (duo yuan wen hua gong cun gong rong) and the great harmony of one world. 11 For the “Gene, mind and culture coevolution” theory, please refer to Edward O. Wilson and Charles J. Lumsden, Genes, Mind and Cultures—The Coevolution Process, Cambridge. Mass: Havard University, 1981. 12 Please refer to https://www.global.ethic.org, the English version. 13 Radhakrishnan, Sarvepalli and Moore, Charles A. (eds.), A Sourcebook in Indian Philosophy, New Jersey: Princeton University Press, 1957, p. xxxi.

7 Conclusion: The Great Harmony of One World and the Plurality … learning among civilizations always start from within. We shall start from the awakening of the emptiness subjectivity and reflections on our own civilizations, before moving on to the mind and heart revolution until we meet with the One World Family Community!

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Innovate the Development Model of the World and Pursue Win–Win Cooperation Dekun Hu

As President Xi Jinping has pointed out, “Diversity spurs interaction among civilizations, which in turn promotes mutual learning and further development.” Different world civilizations are not opposed to one another. They all developed through dialogues with other civilizations and are precious treasures of mankind. This profound definition of world civilizations is especially true for Asian civilizations. Marxism holds that human development is a steady process from isolation and seclusion to integration and openness. Asia, a vital cradle of civilizations, is blessed with splendid ancient civilizations. Jointly created by the Asian people, Asian civilizations serve as a valuable asset of world civilizations. However, in modern times, Asia was invaded by Western colonial powers. Most Asian countries were reduced to colonies and semi-colonies by Western powers, retarding the development of Asian civilizations. Only after World War II did Asian countries gain independence and liberation, recovering independent sovereignty and the right to development. Only then did Asian civilizations regain the opportunity to prosper anew. According to the development law of world history, it is the development of human society and economy that contributes to the emergence of various civilizations and determines their level of development. Therefore, it is fair to say that the development of Asian civilizations also relies on the level of social and economic development in Asia. The development of world history has its rules and characteristics. Since antiquity, the world has moved from isolation and seclusion to connection and integration. Before capitalism, world history consists of history of agrarian societies. Countries and nations were in a state of isolation, seclution and decentralization. Since the rise of capitalism in Western Europe around the 15th century, it has been expanding D. Hu (B) Collaborative Innovation Center for Territorial Sovereignty and Maritime Rights, Wuhan, China Institute of Boundary and Ocean Studies, Wuhan University, Wuhan, China

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_4

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quickly overseas. Especially after the Industrial Revolution, Western powers spread their tentacles all over the world with their powerful ships and cannons as spearhead and their commodities as weapons. They opened up the world market, breaking the seclusion and isolation among countries and ethnic groups; they forced backward countries and regions into the colonial ruling system, turning the world into an inseparable whole. As world history shifts from decentralization to overall development, different patterns of development have been formed in different historical periods. For a country or region, immediate adaptation to the new development model of the world will enable them to accelerate social and economic development comprehensively. Since the 15th century, the world has gone through three development models: aggression, self-development, and win–win cooperation. The first development model is aggression. From the rise of capitalism in Western Europe around the 15th century to the end of World War II, aggression was the ruling development model of the world. The prevalence of capitalism brought about a social transition from decentralization to overall development. Marx and Engels once noted, “The need of a constantly expanding market for its products chases the bourgeoisie over the whole surface of the globe. It must nestle everywhere, settle everywhere, and establish connections everywhere.”1 The technological advances stimulated by the two industrial revolutions in the eighteenth and nineteenth centuries enabled the Western powers to launch conquests and plunder all over the world. By the early twentieth century, the Americas, Africa, Asia, and Oceania had been successively colonized and semi-colonized by the West. Capitalism had finally established a unified colonial world order, marking the transition of capitalism to imperialism. It finally turned the isolated, closed, and decentralized world into an inextricable whole. As Mao Zedong pointed out, “After the monster that was imperialism was born, things in the world became united. It is impossible to separate them.”2 During colonial expansion, Western powers invariably develop their own countries by invading and plundering other countries. A dominant development model of the world thus took shape—a model that seeks development through aggression and plundering or the development model of aggression for short. China and other developing countries in Asia, Africa, and Latin America fell victim to this model. Since the imperial period, capitalist countries have continued to follow this old path. This development model fermented and intensified three underlying contradictions in the world, namely contradictions between the bourgeoisie and the proletariat, between the suzerains and the colonial and semi-colonial countries, and between different capitalist countries. These conflicts intertwined and intensified, causing numerous crisis and wars. Although the world had been carved up by western powers, imperialist countries still used this development pattern that have been used since modern times. Subsequent imperialist countries coveted colonies that were commensurate with their strength and demanded a new division of their spheres of influence, so they challenged the hegemony of old colonial empires by force. Two world wars ensued, bringing endless disasters to all countries in the world and causing severe damage to 1 2

Marx/Engels Collected Works (Volume 232). People’s Publishing House. 1995: 276. Selected Works of Mao Tse-tung (Volume I). People’s Publishing House. 21991: 161.

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society and the economy. Reality shows that the capitalist model of pursuing development by aggression has reached a dead end. Only by abandoning this model and creating a new one could world economy move forward. It was the anti-fascist war that brought about this major transformation in human history. World War II was a contest between fascism and anti-fascism on an unprecedented scale. The international fascist group headed by Germany, Italy, and Japan carried out frenzied aggression to conquer, rule, and enslave the rest of mankind, pushing the model of aggression to the extreme. The world’s anti-fascist forces led by the United States, Britain, the Soviet Union, and China broke down the barriers between the two opposing social systems and transcended the differences between religions and civilizations. Under the banner of a united international front against fascism, they pursued common ground while reserving differences and achieved an unprecedented international unity to fight together, rendering mankind more interdependent than ever before. The great victory of World War II was achieved at last. After World War II, a significant change took place, giving rise to the post-war development model of the world. The second development model is self-development. From the post-war era to the early twenty-first century, the dominant model is peaceful self-development. Since World War II was won by the anti-fascist allies ravaged under aggression and threat, all of the allies had the right to share the fruits of victory. It was no longer possible for suzerains to continue to restore and maintain colonial rule after the war. A batch of countries embarked on the path of socialism. More importantly, colonies and semi-colonies became independent and sought development on their own. Therefore, the colonial system disintegrated after hundreds of years. This changed the inequality that dominated a majority of the world’s colonies and semicolonies that used to live under the exploitation of a minority of capitalist countries for hundreds of years. Instead, equality emerged as all countries, big or small, strong or weak, became sovereign states. With sovereignty, developing countries gained the right to survival and development. All of them, without exception, adopted the selfdevelopment model. For the capitalist world, World War II shows that seeking development by waging wars and conquering other countries is a path to self-destruction. The perpetrators such as Germany and Italy were defeated, and surrendered in the dilemma of survival and development. But even victors such as Britain and France were in bad shape, losing their former dominant position. In particular, as the colonies that they relied on before the war gained independence in succession, these victors were also confronted with life-and-death issues of survival and development. Such a situation forced capitalist countries to enact adjustments that partially reformed the relations of production without touching the capitalist system. Reforming the core of the development model, they had to abandon the model of aggression and adopt self-development. Moreover, all socialist countries chose to follow suit. In short, countries of all types sought self-development after World War II, and a new self-development model prevailed in the world. The development model of aggression benefited a few countries and harmed the majority. Self-development, however, is beneficial to all countries. It is a major upgrade for the world’s development models since it provides a unique opportunity for all countries to grow.

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Peace and development have emerged as the prevailing theme of the world today. All countries are equals, with growing interdependence. Science and technology are changing with each passing day. Social and economic development has never been more prosperous, taking world civilizations to a new height and breadth. Over the past 70 years, the economic growth of the post-war world has exceeded the sum of the past few centuries, if not the past few millennia. A historic transformation arose from the replacement of the development model of aggression by self-development. China is also a beneficiary of this model. In particular, since the “reform and opening-up” policy, Chinese people have been focusing on economic development and modernization, putting China on the road of high-speed development and making remarkable achievements. The third is the model of win–win cooperation. Since the beginning of the twentyfirst century, the model of self-development begun to be replaced by the model of win–win cooperation. At the end of the twentieth century, the rapid development of high-end technology that centered on artificial intelligence and the revolution of information technology gave rise to the globalization of production, trade, finance, investment and consumption, reshaping world economy and related aspects. As it further strengthened the links between different countries and regions, a wave of economic globalization emerged. As a result, various countries and regions became more and more economically inseparable from one another, turning the earth into a “global village.” The world entered the era of economic globalization as a whole, which was an irreversible trend. Economic globalization is a double-edged sword. On the one hand, it boosts the expansion of the global market and brings all countries closer in terms of time and space. The social division of labor is carried out on a global scale, and factors of production such as capital and technology can flow to optimize their allocation internationally. This accelerates world economic growth and provides rare historic opportunities for the economic development of all countries. On the other hand, economic globalization intensified international competition and influenced different economies to different extents. In economic globalization, the absolute advantages of capital, technology, information, and talent put developed countries in a favorable position. In contrast, developing countries are at disadvantage due to an acute shortage of these resources. In particular, in dealing with the impact of economic globalization, some developed economies flout international rules out of self-interest and resort to unilateralism and trade protectionism. This jeopardizes the interests of other countries, especially of developing countries. As a consequence, the gap between developing and developed countries is widening, as developing countries become poorer and developed countries richer. History proves that when developing countries, which are in the majority, are still in a backward state, the growth of developed countries will be restricted. It is thus evident that since the arrival of economic globalization, global economic growth has lost momentum. Ensuring the sustainable development of world economy has become a matter of great urgency. The top priority is to innovate the development model, which is a significant issue of global concern and a common task for both developed and developing economies. It is

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against this background that Chinese President Xi Jinping proposed a new model of win–win cooperation. This model is rich in connotation and consists of four main aspects. First, we should create a dynamic growth model through innovation. On March 5, 2015, President Xi Jinping said at the Third Session of the Twelfth National People’s Congress that “Innovation is the primary engine of development. Working for innovation is working for development and the future.” This is a profound summary of world history. The history of the world moves forward through twists and turns. At every turning point of development, it is crucial to introduce new development models according to the requirements of productivity. Therefore, innovation is the primary driving force for the development of world history. With the advent of economic globalization, the post-war self-development model can no longer cope with new changes in economic globalization. Therefore, it is necessary to explore models of a higher level to ensure the sustainable growth of the world in the context of economic globalization. Second, we should build an open, win–win cooperation model. In his keynote speech at the opening ceremony of the World Economic Forum Annual Meeting 2017 in Davos, Switzerland, President Xi Jinping pointed out that mankind has become a close-knit community with a shared future. Countries share extensive converging interests and are mutually dependent. All countries enjoy the right to development. At the same time, they should view their interests in a broader context and refrain from pursuing them at the expense of others. We should commit ourselves to growing an open global economy through sharing opportunities and interests; opening-up and achieving win–win outcomes. One should not just retreat to the harbor when encountering a storm, for this will never get us to the other shore of the ocean. We must redouble efforts to develop the global connectivity that will enable all countries to achieve inter-connected growth and share prosperity. Indeed, history has proven that as economic globalization has reached every corner of the world, no country can rise to the many challenges facing mankind alone. Win– win development can only be achieved when countries act in concert with mutual respect and equal consultation; pull together in difficult times, and promote trade and investment liberalization. Third, we should develop a model of fair and equitable governance in keeping with the trend of the times. After the end of World War II, the Bretton Woods system which consists primarily of foreign exchange, capital and trade liberalization was established for the governance of global economy under the leadership of the United States. In the 1970s, the governance of global economy was ruled by the G7, which was made up of developed Western countries. However, it became a knotty problem to the G7 following the arrival of economic globalization in late twentieth century. As a result, G20 was established in 1999. The group includes representatives of developed and developing countries in all continents, accounting for 67% of the world’s population, 90% of the world’s GDP and 80% of the world’s trade. G20 members are highly representative of the world but most of them were marginalized in global economic governance. In other words, the G7 continues to play a leading role in global economic governance which primarily ensures the interests of developed countries. As it is unfair to the vast majority of developing countries, it is challenging for the economic governing system to meet

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the needs of economic globalization. Therefore, all countries in the world should bound together to develop a new model of fair and equitable governance. Fourth, we should develop a balanced, equitable, and inclusive development model. President Xi Jinping noted that countries, big or small, strong or weak, rich or poor, are all equal. We must respect each other and conduct equal consultation, pull together in difficult times, and promote trade and investment liberalization and facilitation. We should make economic globalization more open, inclusive, balanced, and beneficial for all. In the face of economic globalization, China is committed to the fundamental policy of opening up and actively advocates and implements the Belt and Road Initiative. We will manage to achieve policy communication, infrastructure connectivity, trade connectivity, financial integration, and people-to-people connectivity. We will build a new platform for international cooperation and expand converging interests with other countries. We will increase assistance to developing countries, especially the least developed countries, narrow the North–South Divide and achieve interconnected development with other countries. China supports a multilateral trade system and the development of free trade zones that contribute to an open world economy. These four aspects constitute a win–win cooperation model. Compared with self-development, win–win cooperation is an advancement of the global development model. It fundamentally eliminates the negative impact of economic globalization and delivers benefits of economic globalization to different countries, classes, and groups. Ultimately, it narrows the North–South Divide and promotes social and economic prosperity for all. Similarly, this new model is the best choice for Asian countries in dealing with economic globalization. The development of Asian countries is unbalanced, with developed countries in the minority and developing countries in the majority. In the context of economic globalization, sustainable development is the absolute principle for all types of countries and civilizations. We must establish mutual trust in political terms, learn from each other in cultural terms, and choose the model of win–win cooperation in economic terms. In this way, we will be able to follow the trend of economic globalization and build an open, inclusive, clean, and beautiful world that enjoys lasting peace, universal security, and shared prosperity. In this way, we will enable Asian countries to realize their dreams through win–win cooperation and bring about an opportunity for the rejuvenation of Asian civilizations. Translated by Mo Hao

Towards a Culture of World Peace Michel Chossudovsky

The World is at a dangerous crossroads. A culture of war and military conquest is upheld. War is presented to public opinion as a peace-making endeavor which will ultimately result in the spread of Western democracy. Military intervention, not to mention “economic warfare” (including trade sanctions) are routinely upheld as part of a humanitarian campaign. War has been granted a humanitarian mandate under NATO’s “Responsibility to Protect” (R2P). The culture which is the theme of the Conference on Dialogue of Asian Civilizations (Beijing, May 15–16, 2019) is of utmost importance in building social and economic relations between nations. Culture defines perceptions and understanding, as well as dialogue and diplomacy. In this regard, “Towards a Culture of World Peace” constitutes a commitment to Human Livelihood. It is an initiative that consists of confronting the “culture of war” and military intervention emanating from NATO and the Pentagon. It requires reviving a worldwide anti-war movement, nationally and internationally, as well as establishing a commitment by the governments of sovereign nation-states to reject this worldwide process of militarization. The contemporary US-NATO “culture of war” (which has its roots in European colonial history) constitutes an obvious obstacle and impediment to the Dialogue of Civilizations and China’s Belt ad Road Initiative (BRI) launched by President Xi Jinping in 2013. The culture of peace is universal. It is shared by people and nations worldwide. Today’s “culture of war” is a US hegemonic project predicated on the creation of conflict and division within and between countries. This (unilateral) project of global warfare has to be forcefully rejected by the community of nations. M. Chossudovsky (B) Centre for Research On Globalization, Montreal, QC, Canada

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“The culture of peace” potentially constitutes an important instrument that has a bearing on broad geopolitical, economic and strategic relations. The procedure consists of ultimately confronting and dismantling “the culture of war,” which has a pervasive impact on the human mindset. This endeavor will not succeed through political rhetoric or a “war of words.” It requires: • Translating the “culture of peace” into concrete actions at the geopolitical and diplomatic levels • Confronting media disinformation and war propaganda • A cohesive anti-war movement at the grassroots of society (nationally and internationally) • An endorsement by the governments of sovereign countries and member states of the United Nations, namely a decisive inter-governmental rejection of the USNATO “culture of war,” which is in blatant violation of the UN Charter • The disbandment of military alliances, including NATO, which is supportive of global warfare • The withdrawal of NATO member states and NATO partner member states from the North Atlantic Treaty Organization (NATO) • The adoption of a coherent and worldwide disarmament program coupled with major reductions in military spending • The closing down of all military bases, i.e., approximately 800 US military bases in about 80 countries • A massive curtailment in the international trade of weapons • The restructuring of national economies with a view to downgrading and eventually closing down the war economy • The relocation of financial resources and tax revenues towards the civilian economy and the welfare state

1 So-Called “Humanitarian Warfare” The victims of U.S. led wars are routinely presented by the Western media as the perpetrators of war. Realities are turned upside down. “War is Peace,” said George Orwell. The Western media in chorus upholds war as a humanitarian endeavor. “Wars make us safer and richer,” says The Washington Post. When war becomes peace, the world is turned upside down. Conceptualization is no longer possible. The consensus is to wage war. The building of this diabolical consensus consists of the militarization of the “cultural industries.” The latter is supported by the US Department of Defense, which allocates a large share of its budget to upholding the “culture of war.” The ideology of militarism pervades society, glorifying the US state’s use of violence not diplomacy to achieve security in a world divided between a righteous American “us” and an evil and threatening “them,” representing war as the first

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and most appropriate solution to every problem that vexes America, and reducing patriotism to unquestioning support for each and every incursion.1 In turn, Hollywood in liaison with the Pentagon has endorsed the culture of war and violence: The Hollywood-Pentagon connection represents a key dimension of the military– entertainment–industrial complex, where a film is simultaneously being used as a tool for recruitment, military public relations, and commercial profit. According to Tom Secker and Matthew Alford, A similar influence is exerted over military-supported TV. Meanwhile, the balance sheet of death and destruction in Iraq, Afghanistan, and Syria is casually ignored. Civilians in war-torn countries are “responsible for their own deaths.” This narrative pervades the Western media: 233,000 estimated deaths in Yemen since 2015, according to a recent United Nations report. 140,000 children killed. The media is silent: who are the war criminals?

2 Global Warfare In September 2000, a few months before the accession of George W. Bush to the White House, the Project for a New American Century (PNAC) published its blueprint for global domination under the title: “Rebuilding America’s Defenses.” This document which has a direct bearing on US foreign policy refers to America’s “Long War.” The PNAC’s declared objectives are: • defend the American homeland • fight and decisively win multiple, simultaneous major theater wars • perform the “constabulary” duties associated with shaping the security environment in critical regions • transform U.S. forces to exploit the “revolution in military affairs” “The revolution in military affairs” consists in developing advanced weapons systems as well as a new generation of nuclear weapons.

3 War Culture and Nuclear Weapons The culture of war is marked by a radical shift in US nuclear doctrine. Tactical nuclear weapons, starting in 2001, are heralded as “harmless to the surrounding civilian population.” A new generation of “more usable,” “low yield” tactical nuclear weapons (mini-nukes) was put forth. They are heralded as peace-making bombs. 1

Tanner Mirrlees, The DoD’s Cultural Policy: Militarizing the Cultural Industries, University of Ontario Institute of Technology, October 2017.

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The doctrine of “mutually assured destruction” (MAD) which prevailed during the Cold War era has been scrapped. Under Bush’s 2001 Nuclear Posture Review (NPR) (endorsed by the US Senate in 2002), nuclear weapons are to be used on a “first strike” “pre-emptive basis,” as a means of “self-defense” against both nuclear and non-nuclear states. This is an absurd and diabolical proposition that can only be sustained by misleading public opinion, i.e., by obfuscating the deadly impacts of nuclear weapons. Moreover, while the US has waged countless wars in the course of what is euphemistically described as “the post-war era” (1945-present), the issue of “selfdefense” is erroneous: For more than 200 years, the national security of the United States of America has never been threatened. While the US and its NATO allies have launched a military adventure which is sustained by the “culture of war”, the public is largely unaware that the use of these “more usable” nuclear weapons (with a variable explosive capacity between one third to twelve times a Hiroshima bomb) threatens the future of humanity. There are powerful economic interests behind the culture of war: the oil industry, the military-industrial complex, Wall Street. In turn, there are powerful lobby groups that influence US foreign policy. Dialogue and debate are required: It is important that these economic actors, including the weapon producers, be made aware of the inherent dangers of global warfare.

4 Financing the Culture of War Trump’s 1.2 trillion-dollar nuclear weapons program constitutes a financial bonanza for the defense contractors. US media reports suggest that the nuclear weapons program “makes the World safer”. The “culture of war” sustains a unilateral build-up of the weapons industry funded by US taxpayers. The culture of war has triggered mounting military expenditures to the detriment of the civilian economy. Total military spending worldwide was of the order of 1.8 trillion dollars in 2018. US defense expenditure was on the order of 649 billion dollars, which represents 36% of worldwide military expenditure (all countries) (SIPRI). The Trump administration has supported a significant hike in defense, war and related “National Security” expenditures. The defense budget presented by the presidency to the US Congress for 2020 is on the order of 750 billion dollars, of which 718 billion are earmarked for the Pentagon. But this figure of 740 billion is in some regards misleading: Accounting for a massive US intelligence budget, Homeland Security, and related war expenses, the requested annual US National Security (War) Budget for 2020 is estimated to be on the order of 1.2 trillion dollars.

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“There are at least 10 separate pots of money dedicated to fighting wars, preparing for yet more wars, and dealing with the consequences of wars already fought”.2

Federal Tax Revenue FY2020 Estimate In USD Billions

Compare the figures: The total individual tax revenues for 2020 are on the order of $1.82 billion. Total defense, national security, intelligence, “to make the world safer,” etc. is on the order of $1.25 trillion. While the weapons industry is booming, the civilian economy is in crisis. Civilian infrastructure and social services, including healthcare, are collapsing. Eventually, what is required are policy mechanisms for the phasing out of the war economy and the national security apparatus, while channeling resources into rebuilding the civilian economy—no easy task. The cultural dimension is crucial. US policy-makers believe in their own propaganda. The “culture of war” often combined with twisted ideological and/ or religious undertones, influences government officials involved in acts of war. In 1945, President Truman intimated in the immediate wake of the bombing of Hiroshima, that God stands on the side of “Us Americans” with regards to the use of nuclear weapons. “We pray that He [God] may guide us to use it [nuclear weapons] in His ways and for His purposes” (August 9th, 1945). Hiroshima was designated as a “military base” in Truman’s historic speech on August 9th, 1945. The stated objective of Harry Truman was to “save the lives of innocent civilians.” In the contemporary context, diplomatic relations and dialogue are at an all-time low. At no time since the 1962 Cuban Missile Crisis has the world been closer to the unthinkable: a global military conflict involving the use of nuclear weapons. 2

See, William D. Hartung, Mandy Smithberger, Boondoggle, Inc.: Making Sense of the $1.25 Trillion National Security State Budget May 10, 2019.

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In this regard, what should be acknowledged is that US government officials in high office who decide upon the deployment and use of nuclear weapons do not have a full understanding of the consequences of their actions.

5 The Legacy of History The contemporary US-NATO “culture of war” has its roots in European colonial history. European colonization, starting in the late 15th Century, was invariably supported by military conquest, violence, and political subordination. A colonial economy was established. The civilization and national identity of conquered countries were in many cases, destroyed. “Western cultural values” as well as the symbols, customs, and language of the colonizers were imposed. The colonial system ultimately led to the establishment of hegemonic relations, leading up to the consolidation of the British empire in the 18th and 19th centuries, followed by US neo-colonial expansionism in the late 19th century and in the wake of World War I. What is significant is that this culture of colonial violence inherited from the British empire has a bearing on the nature of contemporary US foreign policy, which in large part is predicated on militarization at a global level. The US has more than 800 military bases in 80 foreign countries currently. In South and Southeast Asia, European colonialism was marked by conquest coupled with the displacement of the pre-existing silk road trade relations. Historically, China’s trading relations under the land and maritime silk roads were marked by dialogue and the extensive exchange of culture. China’s trade relations during the Antiquity and Middle Age extended into South and South East Asia, the Middle East, Central Asia, East Africa, and Western Europe. Starting during the Han Dynasty (206 BC–220 AD), the land and maritime silk roads played a key role not only in the economic exchange between civilizations but also in the spread of cultural values. In contrast to European colonialism, these relations largely respected the sovereignty and cultural values of the countries with which China was trading. The silk road trade did not seek to impose or develop a dependent colonial relationship. The language of diplomacy was marked by the benefits of bilateral exchange.

6 Asian Culture and China’s Belt and Road Initiative The mindset in Asian societies, which historically have been the victims of colonialism and US-led wars is in marked contrast to the dominant “culture of war.”

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The legacy of history prevails. While the “culture of war” characterizes America’s hegemonic ambitions modeled on the legacy of the British Empire, China’s contemporary Belt and Road Initiative (BRI) which consists in developing trade relations with a large number of partner countries, is largely committed to a “Culture of Peace.” Most of South and South East Asia including India, Pakistan, Sri Lanka, Indonesia, Malaysia, the Philippines, Vietnam, Cambodia, Myanmar have been the victims of Western colonialism starting in the 15th Century, the impacts of which have led to the destruction of the pre-existing maritime and land trade routes as well as the demise of cultural exchange. Today these countries are partners of the Belt and Road Initiative launched by President Xi Jinping in 2013.

Shared Futures from the International Social Work Perspective Rory Truell and Rose Henderson

This paper starts with providing information on the International Federation of Social Workers and discussion on the significant contributions that the social work profession makes to economic and social development. The ethical approach applied by the profession is then highlighted demonstrating the importance of all people’s inclusion in decision making processes that affect them and how this results in positive growth and sustainable outcomes. The paper concludes with a social work perspective on ‘shared futures’, the importance of developing socially just principles in the global economy and recommendations for civil society engagement in the implementation of the BRI. The International Federation of Social Workers The International Federation of Social Workers directly traces its roots to an international conference on social work in 1928 where 5000 global representatives decided to form an international secretariat to coordinate activities and develop international policies of the national associations of social work. Since that time, IFSW has grown to comprise 128 country members, achieved Consultative Status with the United Nations and represents over 3 million professional social workers worldwide. As the international professional body for the social work profession, IFSW facilitates agreed policies and standards that are binding for all its members which determine the ethical and practice requirements in each of the 128 countries in IFSW membership. Further to this IFSW plays a significant role in advising both member and non-member countries on best-practice social development approaches and advocates for social work principles in global, regional and national policy debates. IFSW comprises five regional bodies: Asia–Pacific (including the Middle East), Africa, Europe, Latin America and the Caribbean and North America. Its highest R. Truell (B) · R. Henderson International Federation of Social Workers, Rheinfelden, Switzerland

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decision-making body is the General Assembly; all members are able to stand for representative and leadership positions and participate in democratic processes. More information can be found of the IFSW website: www.ifsw.org. The Fastest Growing Profession Today, social work is the fastest growing profession globally. There is no reliable index or scale that measures the growth of the professions, yet in many countries, the statistics show and predict significant growth. For example, despite the cuts to public administration by the Trump government, the USA Department of Labor Statistics predicts a 16% growth of the profession between 2016 and 2026.1 It was also reported that in China the social work profession will grow from 500' 000 to 3 million by the year 2020.2 IFSW membership has also showed unprecedented growth between 2011 and 2017. The membership model of IFSW only allows one national representative organisation or one group of organisations per country as a member. Yet in the above period, the Federation grow by 60% to 128 country-level members. Reasons for the growth of the social work profession include that there is a growing global awareness in government policy-making and that economic development requires social development. For example, studies from Oxford and Princeton universities have shown that every $1 spent on social services generates at least a $3 in return to the economy.3 This is because when social service workers are placed in a community, there is a corresponding rate of reduced crime, better health, more people attending education and improved pathways for people accessing employment. Not all governments or regional political bodies have fully understood the link of social and economic development, and there are instances where austerity policies contradict the positive effects of social service development. For example, the European Union has forced a policy of austerity on countries struggling to repay their debt with both the catastrophic effects on the people of those countries and the ability to reduce national debt levels. Yet, these examples are exceptions to the world trend in maintaining or increasing social service spending with the realisation that economic and social development are interdependent. Another equally important factor driving the growth of the social work profession is the political positioning of social work developed through the Global Agenda for Social Work and Social Development (the Agenda.) The Agenda was launched in 2010 and implementation commenced from 2011 onwards. The Agenda is a platform of global social work and social development organisations that have shared resources to promote and act on socially-just policies. The consequential high-profile actions have inspired social workers in many countries to 1

Bureau of Labor Statistics 2019. Occupational Outlook Handbook. United States Department of Labor. Published on https://www.bls.gov/ooh/community-and-social-service/social-workers.htm. Sourced February 2019. 2 Yingsheng_Li, Wen-Jui Han, Chien-Chung Huang, 2013. Development of Social Work Education in China: Background, Current Status, and Prospects, Journal of Social Work Education 48(4):635– 653. March 2013. 3 David Stuckler & Sanjay Basu, 2013. The Body Economic: Why Austerity Kills by David Stuckler & Sanjay Basu, published by Basic Books 2013.

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form national associations as they have identified and wanted to participate in the Agenda platform through their membership of IFSW. A further and compelling reason for the growth of social work relates to the examples of the contributions the profession has made to social development. In Costa Rica for example, a national social-work-led approach resulted in a 41% reduction in multidimensional poverty within the first two years of implementation.4 Further examples are available on the IFSW website.5 Social Work Ethics To be recognised as a social worker by the 128 professional bodies of social work, the social worker must practice in accordance with the Statement of Ethical Principles.6 These are divided into two categories: Human Rights and Dignity and Social Justice. Each of these categories lists key principles as follows: Human rights and dignity: 1. 2. 3. 4.

Respecting the right to self-determination Promoting the right to participation Treating each person as a whole Identifying and developing strengths

5. 6. 7. 8. 9.

Social Justice: Challenging negative discrimination Recognising diversity Distributing resources equitably Challenging unjust policies and practices Working in solidarity and to work towards an inclusive society.

The above ethical principles are used by social workers as a framework for building community, family cohesion and solidarity in the context of recognising and celebrating diversity. The principles promote that optimal sustainability and development are based on the concept that all people have an equal right to actively participate and influence the decisions that affect them in an inclusive society and world. The social work profession further recognises that the United Nations Declaration of Human Rights has limitations and at the same time the profession acts to support the Declaration. From the profession’s perspective, ‘rights’ exist within each culture and every society which are not necessarily identified in the UN Declaration. Furthermore, there is an absence of discussion at the UN level on the competing 4

Truell 2018. Social work is booming worldwide—because it’s proven to work. Published in the Guardian: https://www.theguardian.com/society/2018/jul/02/social-work-booming-worldwidecosta-rica. Sourced March 2019. 5 Puente al Desarrollo Estrategia Nacional para la Reducción de la Pobreza 2018. Report by the Government of Costa Rica. Published online: https://presidencia.go.cr/puentealdesarrollo/. Sourced July 2018. 6 IFSW 2019. Policy for Socially Just, Fair and Sustainable World Trade Agreements. https://www.ifsw.org/ifsw-policy-for-socially-just-fair-and-sustainable-world-trade-agreem ents/?hub=main. Sourced March 2019.

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human rights that social workers encounter on a daily basis. These can include the rights of the child, which may be different from the mother or father’s rights. Also, the rights of the family, cultural rights, gender rights, sexual identity and other social right can be at odds with one another, and in these situations social workers work towards creating a consensus of rights, where all involved are respected and able to influence decisions that affect them and act with responsibility towards all other’s rights. The social work application or human rights and other ethical principles is focused on the interconnections between people rather than specifically on the legal frameworks which often focus on the right of the individual. Sustainable Development Goals and Social Protection The Sustainable Development Goals (SDGs)7 determine that all countries are developing, that none have met the UN’s sustainability targets scheduled for 2030; and further that all countries must be united in their common struggle for sustainability. By adopting this framework, the United Nations has moved closer to a social work approach and the integrated themes of the Agenda. Each of the 17 SDGs is directly relevant to social work as all of them involve either expanding the delivery of services, public education or the facilitation of civil society responses in meeting the SDG targets. For example, the first SDG: ‘To end poverty in all its forms by the year 2030’ is explicitly underpinned by the objective to establish social protection systems (social services) in every county. Today only about 45% of the world’s population is adequately protected by formal social protection systems and social workers will be a key work force staffing and influencing the expansion of new services. For these reasons Ban ki-Moon, the UN Secretary-General who oversaw the development and launch of the SDGs, said: ‘We cannot achieve the SDGs without social workers’.8 The professional social work role in implementing the SDGs is critical to their success, not only in staffing services but ensuring the services meet the real needs and aspirations of the communities and societies they serve. Embedded in the social work profession’s theoretical and practice understandings is that individuals cannot live sustainable, fulfilled lives unless they are interdependently connected in a social framework. Thereby an essential aim of the profession is to enhance social protection systems so that people are able to live in social environments confidently, securely, with dignity and with the full realization of their rights. This approach can differ from the trends of many governments who conceive of social protection systems as top-down platforms for the alleviation of individual poverty or targeted harm reduction. While the profession actively supports the development of systems and programmes to reduce poverty and suffering, the profession goes further than this with the focus on building family, community, societal 7

SDGs 2015. The United Nations Sustainable Development Goals. Published online, http://www. undp.org/content/undp/en/home/sustainable-development-goals.html. Sourced February 2019. 8 Ban ki-Moon 2016. Speech by Ban ki-Moon at the opening of the 2016 Joint World Conference on Social Work and Social Development, Seoul, Korea. Published in the conference proceedings. July 2016.

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capital and interdependence as a primary sustainable form of social protection. This is embodied in the concept of community capacity building. A key feature of the profession, whether working in highly resourced social protection systems,—or in environments where social protection is based entirely in culture and religion, or aid-reliant contexts—is that social workers advocate to shape social protection systems so that they preserve and enhance social relationships, promote social integration and make relationships between people as harmonious as possible. From the perspective of social work, social protection systems and welfare states need to be designed to promote the sustainability and wellbeing of the population as a whole, rather than a strategy that provides relief for people who have been failed by their societies. In this sense the social work profession advocates that social protection systems are agencies for social transformation, which centre on building solidarity within communities and between communities, and prompting self-determination through encouraging democratic participation and strengthening voices in wider society. Shared Futures In accordance with the social work profession’s ethical principles and inclusive approach to social development discussed above, IFSW promotes the concept of ‘shared futures’. Shared futures in the social work interpretation includes all people fully participating in decisions that affect them in a context where diversity is celebrated, and all people’s rights are balanced and respected. Furthermore, the notion of shared futures should be based on equality. At the global level IFSW has focused on promoting principles to underpin trade agreements that are consistent with the concept of shared futures and social justice principles that should be utilised in the global economy. From the social work perspective a socially-just economy would be founded on human rights, fair pricing, international standards of labor, enforced corporate social responsibilities, capacity building for developing countries, and agreed forms of dialogue underpinning supply and demand agreements—enabling all parties to participate and share in benefits. The Belt and Road Initiative (BRI) has the capacity to change world dynamics in creating positive shared futures. The implications of social work principles upon the BRI are that each country should share in the benefits which should be used to promote sustainable combined economic and social wellbeing for all people. Naturally, this notion includes that nation-states should not be rendered servitude economically or otherwise through their participation in BRI. We are also mindful that the BRI’s implementation process is of significant importance as in the social development experience: process directly effects outcome. The BRI implementation process has a multitude of complex implications at the global, regional, national and community levels and if managed well will change the history of poverty and discrimination at the world level. With respect to implementation planning, the social work profession would recommend engagement, not only with the United Nations and the governments of BRI partners, but also with representatives of civil society to work through these complexities. The social work profession itself, which is based in most of the identified BRI countries, can provide key insights

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in maximizing the social advantage and gaining partnerships with the broader sectors of society. Summary Social work is the fastest growing profession at the global level. This is a result of governments and policy-maker’s realization that social work services are a core necessary function to a successful economy. The social work approach of shaping social services to meet the aspirations of the populations they service and supporting community-led development has shown significant positive effect in changing the dynamics that perpetuate poverty. IFSW promotes the profession’s ethical principles as a framework for development at all levels and believes that through respectful and capacity-building relationships a sustainable and shared future can developed and maintained at the global, regional and national levels.

A Community with a Shared Future for Mankind

One Destiny for Mankind—In a Single Goal Nikolay N. Goryachev

Stepping on the surface of the moon, Neil Armstrong said when making history: “That’s one small step for a man, but a giant leap for mankind.” These words are an excellent epigraph to this article because I suppose that humanity also needs a huge leap now. The best minds of mankind invariably wondered what the fate of the world would be, and in what direction mankind would develop in order to achieve a better future. Vernadsky, Gumilev, Huntington, Toynbee, and, finally, Fukuyama, who proclaimed “the end of history”—all of them, to one degree or another, tried to understand the laws of the development of both humanity and society, and their parts in it. Every civilization developed as a unique phenomenon. But at the same time at different stages of their development, all these civilizations were inevitably in contact with other ones. For weaker civilizations, that process ended either in assimilation or in death. In the course of geographical expansion of the Great Geographical Discoveries, more powerful civilizations sought to possess new resources while other nations were conquered. Civilizations nevertheless also enriched each other through contacts. Absorbing new information, they developed through applying new knowledge and staying connected with their heritage. By the end of the 19th century and in the present time, the dialogue of civilizations has largely shifted to cover the cultural sphere. This happened because the migration processes led to a mixture of cultures and the formation of diasporas of civilizations in many states. The dialogue of cultures produced unique phenomena. For example, the emergence of a large number of Chinese migrants in Peru led to the emergence of a new culinary tradition. The increase in the share of Chinese workers in Peru led to the rapid formation of a new food-crop for the country in N. N. Goryachev (B) Institute of History, Archaeology, and Ethnography of the Peoples of the Far East, Far Eastern Branch, Russian Academy of Sciences, Moscow, Russia

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the grocery market–rice. Approximately 45 tons of rice was needed to feed the Chinese workers every day. They were the descendants of first-generation migrants who initiated the mixing of Chinese and Peruvian culinary traditions. Only a few of these Chinese workers who had fulfilled their contract came back since the journey was difficult and expensive. The mixing of cultures took place through the influence of Chinese workers who were employed as cooks in the kitchens of private owners, as gardeners, and in some cases as babysitters for local children. So employees cooked food for themselves, at the same time trying to preserve continuity in the culinary traditions of their ancestors, which aroused the employers’ curiosity. The second way for the interaction of culinary traditions was the establishment of small restaurants opened by Chinese migrants that initially focused on their compatriots but then became popular among the Peruvians. Mixed marriages of Chinese migrants and local Peruvians became the third way of cross-cultural interaction, especially since the end of the 19th century when the migration flow to Peru from the outside had decreased. That brought to life a cultural phenomenon, commonly known as “el chifa.” This term comes from the Cantonese verb “chi fan”—to eat. At first glance, chifas are ordinary Chinese restaurants that spread around the world, but in fact, they have unique local features. The food and meal combinations that chifas offer often vary. For example, rice is usually cooked and served with corn tortillas and in combination with corn flour, while meat dishes are made from guinea pigs and other Peruvian-style meats. Tea is usually served with sugar and lemon or lime juice. Such restaurants generally do not offer food delivery services, considering it a violation of tradition. Moreover, the number of these restaurants is still growing rapidly, and in the large cities of Peru there is always more than one such restaurants within walking distance from any area. Chifas are not bounded by limits of Chinatowns, and the rank of restaurants varies widely. The level of development and adaptation to the local conditions of Chinese cuisine in Peru can be considered the most significant in all the countries of Latin America. Can’t this be called an excellent example of the interaction of two civilizations? Certainly yes. Two civilizations, successfully interacting with each other, have enriched both cultures. In many ways, the first reason for cross-cultural interaction was curiosity—with which mankind has made many discoveries. However, disagreements in political disputes and the attempt of some nations to put themselves above others plunged mankind into the abyss of two terrible wars. The political structure of the world has undergone fundamental changes. During the battle against Nazism, even ideological opponents had united. After the Second World War, it seemed that the global evil of Nazism had been defeated and mankind can progress in harmony and prosperity. However, the world faced no lesser threat than during the world war—that is, the rivalry of two ideologies. People in the colonies fought for independence, seeking it through sacrifice and suffering. Until 1992, the world was in a state of continuous competition in economics, politics, and culture. Not all the countries participated in it. But the constant struggle of the two systems for power accelerated technological breakthroughs that benefit people. However, the

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same struggle had caused many conflicts that had claimed human lives in many parts of the world. The end of the Cold War was marked by the proclamation of the victory of one side; the world was not bipolar any more, but subject to the dominance of the West. There was an increase in globalization processes, and as a result, new international organizations appeared. They were designed to regulate and manage cooperation between countries, streamlining and facilitating. Despite that, they could not always ensure the functioning of cooperation. The rules of international organizations (for example, the WTO) were often interpreted under external pressure from the third party. Globalization itself sometimes acted not for the benefit of all the parties involved but served the interests of the most powerful. It did not guarantee equal opportunities to all states on the planet. But the world is constantly changing. The international situation has gradually deteriorated over the course of the past decade and is continuing to deteriorate. World economic growth has slowed down, political controversy has intensified. On the one hand, the reason is the desire of one state to decide how humanity should live: what is useful and what is harmful. On the other hand, a new global evil appeared–terrorism and its derivatives. Terrorism is a threat to all people on Earth. Humanity also is facing many other dangers: climate change, depletion of natural resources, uncontrolled migration of refugees and other global threats. But to overcome these threats successfully is only possible when people act together. However, we are still under the influence of the mentality of the Cold War, and this interferes with effective interaction. The world is gaining more and more features of multipolarity; the availability of information about events in the world has reached unprecedented heights thanks to the Internet. Now we can do at the household level what a few generations ago would have been unthinkable. This simplifies the globalization of the economy and society. However, some countries are beginning to return to protectionism. On the one hand, there is nothing wrong with protecting your own country’s manufacturer. It is the duty of any leader of the country to take care of his people. But when it is done through unreasonable prohibitions including setting unpractical and unfavorable requirements for business partners, trade wars will become the path to the abyss. We know many positive examples when states that are incomparable by the scale of economies successfully cooperate, working out agreements among themselves through an equal dialogue. First of all, it is important to respect the interests of each other. It is obvious that in modern conditions, it is necessary to modernize the platforms of international cooperation and create new ones in order to make the dialogue between countries and peoples more effective. The Chinese President Xi Jinping, speaking from the UN in Geneva, said that mankind is in an era of major development as well as profound transformation and change. The trend for multi-polarity and economic globalization is surging. The application of IT in social development and cultural diversity is making continued progress. A new round of scientific and industrial revolution is in the making. Interconnection and interdependence between countries are crucial for human survival. The forces for peace far outweigh factors causing war, and the trend toward peace, development, cooperation and win–win outcomes has gained stronger momentum. We should pursue green, low-carbon and sustainable ways of life and production,

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advance the 2030 Agenda for Sustainable Development in a balanced manner and explore a model of sound development that ensures growth, better lives, and good environment. He also said that Earth is still the only home to mankind, so to care for and cherish it is the only option for mankind. President Xi emphasized, and it is absolutely true that we should build a world based on dialogue and consultation, common security and mutually beneficial cooperation. We can already see how a constructive dialogue and the desire to support it can serve the purpose of the peaceful development of mankind. A perfect example is the situation surrounding North Korea. They are abandoning the positions of power threats allowed to establish a dialogue and to start developing a solution to the problem of security in the region in a civilized way. And the main thing is that the leadership of North Korea is committed to this dialogue, looking for ways to integrate the country into the economic and public space of the world. Only such a future—the future of mutual dialogue—will allow us to preserve the continuing existence of humanity. China has already fulfilled the basic living needs of over 1.3 billion people and lifted over 700 million people out of poverty, which is a significant contribution to the global cause of human rights. The Belt and Road Initiative aims to achieve win– win and shared development. Over 100 countries and international organizations have supported the initiative, and a large number of early harvest projects have been launched. China supports the successful operation of the Asian Infrastructure Investment Bank and other new multilateral financial institutions in order to provide more public goods to the international community. The Belt and Road Initiative, implemented and proposed by China, has every chance to become the foundation for uniting the vast majority of the world’s population. It should be stated that this is currently the only truly global project that is serving not only its founder but also other participants. But for many experts, the goals and essence of the project remain partially understood, which gives rise to prejudices and delusions in society. In this regard, there is another factor that needs to be mentioned—“soft power.” The concept of “soft power” and its definition appeared relatively recently. According to this concept, the country receives its soft power mainly from three resources: its culture, its political values, and its foreign policy. It is important to mention that very often “soft power” is being interpreted by Russian experts in geopolitical terms and there are attempts to use it in a wrong way. When soft power is manipulated as implementing the interested party’s own plans, forcing others to accept not only cultural but also political and foreign political values of the initiator of the soft power policy. It is especially dangerous when the alien culture is presented as something definitely better than the native one. However, as it is, spreading knowledge about the culture of one civilization to another through “soft power” is extremely beneficial. It is through culture that the process of dialogue can be adjusted. Since it is easier to understand cultural differences of each other, it is easier to find common grounds. It will be possible to reduce the influence of public distrust and fear to people of another culture. China has grown from a poor and weak country to the world’s second-largest economy not by committing military expansion or colonial plunder, but through the hard work of its people and efforts to uphold peace. China will never give in its pursuit of peaceful development. No matter how strong its economy grows, China

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will never seek hegemony, expansion or sphere of influence. And if China offers other countries cooperation and assistance in the framework of joint development—why should we fear? Given the path which China has taken to become such a powerful country, it is likely that the whole humanity should take a few lessons. And to know how China has managed to do that, we should turn to the origins of the culture of China to understand its moral and social basis and, perhaps, learn something new for ourselves. Thus, it is necessary to find such an implementation of the future that will strive for equality of civilizations, cultures, and states. Perhaps full equality is utopian. But having the very desire for this equality is already a big breakthrough. Humanity needs a goal, a goal for the future. Earth is the cradle of humanity. And our destinies are inextricably linked to the planet. However, curiosity always pushes us to new discoveries, prompting us to move to new horizons. We know from history that the Big Resettlements of Peoples took place not only because of curiosity, but also because of unfavorable conditions in the original place of residence. We are taking the risk to go through this again— but on the scale of all humanity. Professor Stephen Hawking was convinced that humanity must leave Earth. “The Earth is becoming too small for us, and our physical resources are being drained at an alarming rate. We have given our planet the disastrous gift of climate change, rising temperatures, the reducing of polar ice caps, deforestation and decimation of animal species. When we have reached similar crisis in our history there has usually been somewhere else to colonize. Columbus did it in 1492 when he discovered the new world. But now there is no new world—no Eutopia around the corner. We are running out of space, and the only places to go to are other worlds. Spreading out into space will completely change the future of humanity. It may also determine whether we have any future at all. Wherever we go we will need to build a civilization, we will need to take the practical means of establishing a whole new ecosystem the will survive in an environment that knows very little about, and we will need to consider transporting several thousands of people, animals, plants, fungi, bacteria, and insects.” Hawking said that the Moon and Mars were the best sites to begin the first colonies; that a lunar base could be established within 30 years and a Martian outpost within 50. But he also suggested leaving the Solar System and venturing to our nearest star system, Alpha Centauri, where scientists believe exists a habitable planet known as Proxima B. It is true. Natural resources are rapidly depleting. The peak of coal mining, according to various sources, has already passed. We are rapidly moving towards the peak of oil on a planetary scale—and it is precisely oil that is now, in fact, the key energy supply for humanity. It is not so important when it comes—in 2030, 2040 or 2050—as to the fact that it will come. Also the reserve of copper, an extremely important resource for technological development, and the reserve of other metals are depleted too. The depletion of natural resources may eventually lead to a future where space exploration is impossible due to the lack of resources or a high cost of living. The depletion of mineral resources will ultimately affect food production; and

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as a result, humanity will be faced with food deficit, and then hunger. Even now, the evil of hunger is not eradicated completely. In the case of natural resource depletion, humanity as a species will be at the very edge of extinction. In the face of such an unfavorable perspective, it is especially important to establish a dialogue between people, because any lack of resources will lead to crisis that often turn into wars. Military technologies are constantly improving, therefore the Third World War will most likely destroy humanity. One way or another, the consequence will be terrible. The space race of the 1960s allowed us to look into space. The landing of a man on the moon, sending space crafts to other planets of the solar system—all these have become reality. However, the leap that Neil Armstrong mentioned was not well achieved. Science fiction writers as well as futurists dreamed that in the 21st century, humanity would inhabit the vastness of the Solar System and continue along the path of interstellar travel. In reality, we just opened the way to space. The jump has not taken place because of the competitive nature of space exploration, and even more so the desire for its militarization. At the moment, mankind is not in a position to extensively explore space because of disunity. Each country having enough forces and means for space exploration has its own space program, which pursues strictly defined goals. Interstate space programs such as the European Space Agency, do not allow large-scale exploration of space in the interest of the whole world. However, many scientists from different countries have successfully interacted in various fields of science. The recent success of China in the exploration of the Moon and the successful missions of NASA rovers both suggest that with joint efforts of all mankind, the successful colonization of the Moon and even Mars will not be an impossible task. Moreover, the international legal status of the Moon emphasizes its belonging to all of humanity. The exploration of space should become a common goal for us for the future. We can only achieve this goal by establishing a dialogue between peoples and countries. Despite the fact that we belong to different cultures, we are all primarily human beings.

Building a Community of Shared Future for Mankind: The Aspiration and the Setback Pich Charadine

1 Introduction The proposition of building a community of shared future for mankind is a direct response to the reflection on the global efforts in addressing various challenges threatening to world peace. Moreover, a community of shared future promises an open, inclusive, clean, and beautiful world that enjoys lasting peace, global security, and common prosperity. As nations with a long history of civilization, Cambodia and China have always appreciated, learned from, and communicated with each other, which laid the foundation of exceptional friendship between the two countries. While China continues to push forward the Belt and Road Initiative under the commitment to achieving shared benefits, Cambodia and China have been outstanding development partners in all aspects: politically, economically, and culturally.

2 President Xi’s Keynote “Community with a Shared Future for Mankind” Two years ago, on January 18th, 2017, Chinese President Xi Jinping delivered a keynote speech at the United Nations Office at Geneva, elaborating on China’s solution towards current global challenges by Building a Community with a Shared Future for Mankind that Features All—win Cooperation and Sharing. The term “shared future” has been emphasized by President Xi on many occasions since then,

P. Charadine (B) Cambodian Institute for Cooperation and Peace, Phnom Penh, Cambodia

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_8

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showing a vision that converges with the concept of “a community of shared future for mankind” also proposed by China. Pass on the torch of peace from generation to generation, sustain development and make civilization flourish: this is what people of all countries long for; it is also the responsibility statesmen of our generation ought to shoulder. And China’s proposition is: build a community of shared future for mankind and achieve shared and win-win development.1

This idea demonstrates that countries should respect one another, discuss issues as equals, decisively reject the Cold War mentality and power politics as well as take a new approach to developing state-to-state relations with communication rather than confrontation, partnerships rather than alliances. Moreover, it also calls for peaceful dispute settling through dialogue and resolving differences through discussion, coordinating responses to traditional and non-traditional threats, and opposing terrorism in all its forms. In this regard, the diversity of civilizations should be respected so the estrangement among countries be replaced with exchanges, clashes with mutual learning, and superiority with coexistence. This community would cover all areas of human life and urge people of all nations to work towards as open, inclusive, clean, and beautiful world that enjoys lasting peace, universal security, and common prosperity. In February 2017, President Xi’s speech was incorporated into a UN resolution for the first time on the 55th UN Commission for Social Development and also enshrined by the UN Security Council, the Human Rights Council and the First Committee at the UN General Assembly, turning the Chinese Concept into an international consensus. Moreover, at the 2018 World Economic Forum, policymakers and economists around the world gathered in Davos to discuss and seek consensus and collaboration on a “shared future.”

3 Cambodian Perspective on the Keynote As one of the longest-standing cultural heritages in the region, the Kingdom of Cambodia has always celebrated its diverse cultural and spiritual basis. For centuries, Cambodian culture has been influenced by two major cultures in the region—Indian and Chinese—through various aspects, which constructed the sense of cultural relativism of Cambodia. Obviously, mankind has only one earth to live on, and countries have only one world to share. Thus the diversity of civilizations should always be respected as an engine that drives the advance of human civilization and not a source of global conflict. China’s proposition to build a community of shared future of humanity represents a new concept of relationship among civilizations and serves as a guideline for development dialogues. Nation states are becoming increasingly interconnected and interdependent, thus this proposition is indeed very relevant for creating a new 1

Speech at the United Nations Office in Geneva, January 18, 2017.

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model for inter-civilizational exchange. It will usher in a new age of global solidarity, and drive economic growth. The principles of the United Nations Charter have been observed by Cambodia. These principles include supporting equality among all countries, and mutual respect for sovereignty regardless of size, wealth, and strength. Cambodia has never wanted to intervene in the internal affair of any other state. We also have a clear foreign policy with regard to the respect of sovereignty and shared security, upholding peace and stability both regionally and globally. Under the Confucian principle, a natural ease—harmony—is to be praised and diversity is to be valued. Hence, the proposition of building a community of shared future for mankind is based on China’s cultural tradition that advocates for a universal outcome of the Chinese national wisdom according to the principles of friendship and inclusiveness within the context of diplomacy and international relations. Moreover, China has never been so close to this vision as it is today with the Belt and Road Initiative proposed by President Xi Jinping. The proposition of building a community of shared future for mankind is based on the tradition of peace and friendship among civilizations. In particular, it is based on the spiritual legacy of the Silk Road that had spread Chinese culture throughout various regions around the globe. Therefore, since Cambodia has been culturally connected to China for centuries and more recently bonded with China on economic and political aspects, these principles have been more significant within Cambodia’s foreign policy today than ever before. However, the Chinese civilization has not yet been fully integrated with global civilizations, and for that reason, the aspiration to build a community of shared future for mankind has been embedded in the Belt and Road Initiative. Since 2013, the project has been established to build a new network of trading routes that exchange goods, ideas and culture across Europe, the Middle East, Southeast Asia, and China. The proposition of building such a community as well as that of the BRI reflect the Chinese ambition and commitment toward global development. So far, more than 60 countries across the region have reportedly signed the agreements with China for this project, and the list is growing inasmuch as China promotes it as a win-win for everyone. In addition, China upholds that it respects the rights of all countries to choose their own path of development and opposes the act of imposing one’s will on others and interfering internal affairs of other countries as well as using one’s economic or political strength to suppress the inferiors. This is the motive that has strongly tied Cambodia-China relations for we share the same direction and vision, and Cambodia stand firmly with China in building a Community with a Shared Future for Mankind. Nevertheless, development, trade relations, and financial assistance come with costs and social burden to some recipient countries. Despite China’s continuous efforts toward universal prosperity and win-win cooperation, the allegation over Chinese presence and initiatives has raised a lot of critical debates and negative perceptions due to the widening trust gap and the lack of public awareness. China should extend its effort in promoting corporation toward a wider range of stakeholders by enhancing dual-track diplomacy as well as elevating its policy-design through Track II mechanism.

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4 Conclusion The proposal of building a community of shared future for mankind will be both glorious and difficult, with both positive and negative perspectives. Within the Cambodian context, we applause and strongly support the building of the community of a shared future for mankind. The aspiration demonstrates a strong commitment toward global interconnectedness, using culture and civilization as a primary means.

Shared Future for Mankind: Building Community Where the Lamp of Material Civilization is Illumined by the Light of the Spirit Loh Lee Lee

1 The Question If I have only 6 more months to live, the last thing I want to do is to go to work! Will I be doing what I am doing today? If this was true, then there is certainly a major contradiction in my life. “Work” is THE pursuit in most people’s lives in this world driven by a growing economy and material pursuit. Why then, does it become the last thing one wants to do when the end is near? From early childhood and throughout most of their lives, people give great importance to career, ambition, vocation, or occupation. This centrality is even found in the reproductive work of women—defined as “the child-bearing/rearing responsibilities and domestic tasks undertaken by women, which is required to guarantee the maintenance and reproduction of the labor force. It includes not only biological reproduction but also the care and maintenance of the work-force (husband and working children) and the future work-force (infants and school- going children).”1 Education from primary to tertiary is tailored to producing the work-force for an economy. Any mismatch or unemployable graduate will be deemed as failure of the education system. Transportation is designed to take people to work in the fastest and most efficient ways. Why is it then, that at the end of all of this, the last thing we want to do is to go to “work”? Is there then more to life than paying bills and feeding the insatiable self?

1 Moser, Caroline (1992), “Adjustment from Below: Low income Women, Time and the Triple Role in Quayaqquil, Equador,” in Afshar, H and C. Dennis (eds.) Women and Adjustment in the Third World, Macmillan, London.

L. Lee Lee (B) Ludher Consultancy, Kuala Lumpur, Malaysia

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_9

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Work can also be at the center of contention with life. The tension between reproductive and productive roles causes what Myrdal and Klein2 refer to as the “féminine dilemma.” Without men taking their share of domestic responsibilities, women are often faced with the dilemma of choosing between productive and reproductive work. Work-life conflict or work-family conflict today is no longer gender-specific. A study by Center for American Progress showed that 90% of working mothers and 95% of working fathers report experiencing work-family conflict.3 According to The CQ Researcher Online at the Wayback Machine, Steven Sauter of the National Institute for Occupational Safety and Health in Cincinnati stated that “the workplace has become the single greatest source of stress.” Many employees expose themselves to high levels of stress trying to be the “ideal worker”, working long hours and taking work home, thus giving little time and energy to other aspects of life. Depression, burnout and other diseases cost Germany 41 million absent days and led to 3.9 billion Euros in lost production costs. Similarly, there are a lot more hidden social costs to family, children, and society as a whole that is not accounted for. There are millions of home-alone children (e.g. latchkey kids), left behind in rural and remote villages while parents work in the city or overseas, and broken families. Gifts and once a year or longer visits cannot be the remedy for the pain and deprivation of a wholesome and fulfilling family life. To use one’s talent and faculties to pursue a profession, trade, or occupation is noble and commendable. Work contributes to the social and economic development of a country and to the welfare and prosperity of all. It is a means for the acquisition of wealth and is praiseworthy to the extent that it serves as a means for achieving higher ends including meeting one’s basic necessities, fostering the progress of one’s family, promoting the welfare of society, and contributing to the common good. It is also important that work generates wealth and enriches the people, bringing about social justice. But if work is related to the exploitation of others, monopolization, manipulation of markets, and the production of goods that promote violence and immorality, it no longer contributes to the betterment of the society. It is worse when work becomes an obsession driven by the greedy accumulation of wealth. Then work becomes a curse instead of a blessing.

2 Common Issues in Southeast Asia Southeast Asia covers about 4.4 million square kilometers, which is three percent of the total land area of the Earth. The total combined population of the region is about 651 million (9% of the world’s population). Its combined Gross Domestic Product 2

Myrdal, Alva and Voila Klein (1968) Women’s Two Roles: Home and Work, Routledge and Kegan Paul, London edition. 3 Williams, J. and H. Bousley (2010) The three Faces of Work-Family Conflictt—the Poor, the Professionals and the Missing Middle Center, Center for American Progress, Hastings College of the Law.

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is estimated at $3 trillion. It is one of the fastest-growing economies of the world. Eight out of ten ASEAN members are among the world’s outperforming economies. This puts tremendous demand for its population, environment, and infrastructure to continue to sustain its economic growth. Among the common concerns of these countries are.

2.1 Deterioration of Social and Environmental Well-Being The issue of environmental deterioration lies in over-crowded, smog-filled cities. In addition, it arises from the thick haze that envelops the region caused by the annual burning of land for the production of pulp, paper, and commercial crops. Air quality index readings went into the thousands, which is way beyond the unhealthy 200 mark. The health implications were so severe that thousands of people were forced to flee the worst affected areas.

2.2 Megacities and Their Challenges Based on the Environmental Performance Index in 2012, Vietnam ranked 123rd in air quality—among the worst in the world in terms of air pollution. Smoke and dust created by trucks, motorbikes are some of the main factors of a decrease in air quality especially in major cities like Hanoi and Ho Chi Minh City. Smoke emissions are the heaviest pollutants with an average content of soot around 0.36–0.63 mg, mostly due to dense road traffic activities. The quality of air has direct effects on human health, water, and the environment. Air pollution costs Ho Chi Minh City an estimated $50 million annually including treatment of respiratory diseases related to air pollution and absenteeism from work to take care of sick family members. Hanoi loses another $20 million due to air pollution every year. Megacity Jakarta ranks the most congested city. The city does not have a mass transportation system. It has a very high number of junctions and crossroads which make gridlock common. The city had roughly. 17.5 million motor vehicles on the road in 2014, up from 16 million in 2015. Inevitably, it means traffic gridlock. Getting stuck in traffic jams every day is expensive. According to the Malaysia Economic Monitor by the World Bank, the total cost of traffic congestion in Greater Kuala Lumpur alone is estimated at 1.1–2.2% of the GDP in 2014.

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2.3 Poor Living Conditions in Cities for Workers and Families When people move from their villages to the cities, one of the challenges they face is overcrowded urban living conditions. The Uplanders of Laos who are resettled in the towns often reside in cities with their entire family, normally more than five people, crowded into one room. Since they could not afford higher rents, they cook, eat and sleep in this small space. The space outside of the room is not theirs to relax or gather for a drink and chat with their neighbors. Construction and factory workers who go to the city or neighboring countries to work face similar situations where they live with little privacy or personal space. As a result, they hang out in malls, gardens or public spaces and some young people end up in budget hotels with unwanted pregnancy. Over-consumption of alcohol, smoking, and drug addiction often provide common escapes from the loneliness and boredom of living away from their communities.

2.4 Rural Poverty and the Flight to Cities and Abroad In most of the ASEAN countries, rural poverty pushes its population into the city or to neighboring countries in search of work and a higher income. Besides internal migration from villages to towns, many from Indonesia and Philippines work as domestic helpers and construction workers in Singapore and Malaysia, while those from Cambodia and Laos work in Thailand as manual workers in farms or the construction industry. Thais and Malaysians in turn work in Singapore both as professionals as well as in the formal sectors. There are some two million Overseas Filipino Workers (OFWs) of whom 1,149,000 are males and 1,170,000 females. The majority work as laborers (32.8% women) and unskilled workers of which, 54.0%, are women. Some nine million Filipino children were left behind with either one or both parents working abroad. Such family situation left a negative impact on the children. Studies have shown that elementary school children experienced high level of anxiety and loneliness. The younger ones felt that they were abandoned and were resentful to parental absence. Of the 5.2 million Indonesian working overseas, 75% to 80% serve as domestic workers. Many domestic workers endure isolation, long hours, underpayment, forced labor and in the worst case, violence. Many women see it as their duty to bring enough money home to support their families so they can have better lives and brighter futures. Some even forego home leave to save more money to send home. In 2013, Indonesian migrant workers sent home remittances of more than $7.3 billion. These women surrender most of their income to their husbands as traditional heads of households, often turning a blind eye to the reality that the husbands may be having extra-marital affairs or second wives. Another vulnerable population is displaced native or tribal groups from mountainous regions, for example, those in Laos and Myanmar. They often move out of their remote villages and settle in small villages located at the fringe of their

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home regions. Their land is often taken over by large corporations for commercial crops, hydro-electric schemes, mines or lumber businesses. So, they have to leave their traditional livelihoods such as fishing, hunting or shift the cultivation life-style. After resettling in para-urban areas, they have to learn to farm crops for food as well as produce cash crops for income. The compensations offered to them are often not substantial enough for them to adapt to the new culture and to benefit from their first harvest. The difficulties facing the integration of these new settlers into existing villages have led to many new social issues. Conflicts and disputes among the new settlers and villagers are common. It leads to the further marginalization of these communities. Many of them leave for the cities, pulled by promises of possible cash from jobs. An estimated 7.1% of the total population are internal migrants. A significant number of this population are 15–29 years old. Their destination is often the capital city. While labor laws are meant to protect internal migrants as well as foreign workers. In Thailand, for example, more than one million unregistered migrant workers face obstacles to secure decent work opportunities, health-care access, and civil rights. Although Thailand’s Labor Protection Act does not distinguish between citizens and foreign workers, in reality, migrants may not receive the same, equal treatment. They are often denied the legal minimum wage, accident compensation plans or pension.

3 Reflection on the Situation in Southeast Asia The collective life of Southeast Asia suffers when any one group thinks of its own well-being in isolation from “others” or pursues economic gain without regard for how the natural environment, which provides sustenance for all, is affected. Avarice and self-interest prevail, time and again, at the expense of the common good. Unconscionable quantities of wealth is amassed by a minority of the population, creating income and access disparity both between and within nations. Perhaps, the center of our lives should be “life” itself and orbiting around it are the social, material, spiritual, cultural and intellectual aspects that come in the form of work, health, family, religion, service to community and others. Love for life may be that gravitational pull that keeps all aspects of our life, including work, in balance. In this way, we can integrate and bring into coherence work and life. Then work is worth living for.

4 Breaking Through Efforts have been made by various institutions ranging from governments to civil societies and corporate organizations to address the challenges, coming out with innovative approaches to overcome these issues and concerns. Below are some examples of the efforts made.

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4.1 Government Efforts Promoting a Coherent Life An example of a Southeast Asian country committed to implementing policies that promote a more coherent life is the Government of Brunei Darussalam. The Institute of Civil Service of Brunei Department of Community Development (JAPEM) has been conducting courses on work-life integration for the public and private sectors. A Special Committee under the National Plan for Women organizes courses and roadshows on work-family balance, exploring family-oriented policies and strategies aiming mainly at confronting family poverty, ensuring work-family balance and advancing social integration and intergenerational solidarity. Her Royal Highness Princess Hajah Masna as the Acting Minister of Foreign Affairs and Trade of the Royal Kingdom of Brunei Darussalam had reminded the administrative professionals not to let work life overwhelm their personal life. She said that one should work hard and play harder. She added that it was crucial for working parents to integrate their work and personal lives. The National Strategy on Gender Equality (2011–2020) of the Government of Vietnam is another example. It ensures support for gender equality with the objective to narrow the gender gap in the economic, labor and employment domain; and to increase the access of rural poor women and ethnic minority women to economic resources and the labor market. As a result, the Vietnam Women’s Union (VWU) carries out many activities, including providing micro-finance support, vocational training, science and technology transfer and job creation for women. In an effort towards a coherent life, VWU launched movements such as “Women study actively, work creatively and nurture happy families” and “Women help each other to develop the household economy”. They have stimulated women across the country to move up the production value chain, increase income and improve economic status. The Singapore Government, for example, has the “Enabling Master Plan” to support the integration of persons with disabilities (PWDs) in mainstream employment through an “Open Door Program.” As “work” often shapes the self- esteem of an individual, finding jobs for those with disability is essential for wholesome living. This program funds employers’ efforts to accommodate the needs of PWDs such as modification of workspaces, streamlining of work processes and the purchase of assistive technology to integrate PWDs into a regular work environment. Environmental and attitudinal barriers in society make the work-life experience of PWDs different from average able-bodied individuals. Other training programs also help PWDs to navigate their lives in the society as they contend with worklife balance. There are many websites, e.g. jobs-4-disabled.jobfinder.com.sg and www.latikaroy.org that open opportunities for employment and offer training and skill developments. These pieces of training not only build capacity but offer social spaces for a more balanced life. Participants become friends in support groups and develop social networks, which sometimes lead to marriage and establishing family in Singapore.

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4.2 Working at from Home Not all countries of ASEAN recognize the value and contribution of home-based work. Home-based work, in different forms of sub-contracting, production of material or knowledge-base, is prevalent all over the region. Its ability to combine productive and reproductive work suits women who have to care about the young and the elderly. Being in the home enables those with disability to earn a living. The home then becomes a workplace for producing traditional products ranging from textiles and garments, basketry, leather to metal products. These products are then marketed directly to contractors and business middlemen or through e-businesses to customers. Thai HomeNet estimates that the actual number of homeworker is close to two million. Most homeworkers are women (56.2% between 31 and 45 years old, and 34.3% between 46 and 60 years old.) About 67.6% of them are uneducated or with a few years of primary schooling. They are married, living with their spouses and on average 4–5 family members under 16 years of age, according to research conducted by HomeNet Thailand. In order to protect home-based workers against injustices, the Thai Parliament in 2010 passed the Homeworkers Protection Act B.E. 2553, and a policy of social protection in May 2011. The law mandates fair and equal wages between men and women, covering those working in factories and at home. The contractors are also obliged to provide a contract, ensure occupational health and safety, establish a committee that provides access to the courts in labor disputes and give women a place at the decision-making table. A social security fund for informal workers has also been established, where the government will provide 30 THB of a 100 THB monthly payment to entitle a worker to sickness, disability and death benefits. A major effort by a not-for-profit social enterprise, eHomemakers, has its mission to assist the disadvantaged and home-bound, training them in ICT and other business skills that utilize the internet to telework or market their products. Established in 1998, eHomemakers is a community network that provides technical training and business skills to help women become financially independent. Through its Salaam Wanita Program which train women in innovative upcycling schemes such as weaving “ecobaskets” from used magazines and home-based telework, these women could connect with each other through a web-based app, ECHO, share information about production and marketing together using SMS and MMS. Most of the women under this project are unable to seek jobs outside because of disability or caring for chronically ill family members. The network enables these women to connect with each other, share their experiences, and learn new skills together. Individual workers have the gargantuan task to find creative ways to overcome their challenges when bringing balance to their work and life. There are eLearning courses online which can increase their education and close skill gaps. As a parent away from home, they have to exercise those rights through digital parenting. With the consent of employers, parents can take time to chat with their children daily as a transnational parent. Through online games they can still play with their family

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members and remain connected. This reminds us that it is important to keep the overseas worker patient and perseverant, which can help avoiding immorality and family break-up.

4.3 ICT4D Contributing to Family Well-Being With increased sophistication of technology and its high penetration all around Southeast Asia, millions of people can work anywhere with a computer and high-speed broadband connection. This will build a truly inclusive region, where governments work with local companies on exploring alternative work arrangements for both men and women that would nurture their family life at home and also other aspects of life while progressing in their careers. Even for other vulnerable groups, it will enhance their employability and encourage an ideal work-life integration. For most countries, there is a national broadband policy that develops broadband network to provide access to anyone, anywhere and any time. Focus is also given to ensure standard quality of service at affordable prices.

4.4 Green-Living, Livable Cities and Smart Cities There are many efforts made by social enterprises around Southeast Asia to advance a change in rural communities, especially to preserve and conserve human capital. The various initiatives taken try to encourage youth to stay or return to help revitalizing their small hometowns or villages. Education seems to be a powerful tool in assisting youths in developing necessary capabilities in the field of science, technology, language, mathematics, and community development. These capabilities enable rural youths to contribute to the processes of community building. The program of Cambodian Organization for Research, Development, and Education (CORDE) for example, provides youths and adults with courses that help them to be protagonists in the development of their own communities. The educational program empowers the individual by encouraging them to engage in social transformation processes personally. These youths who participate in the program remain in their villages and dedicate themselves to taking social actions and facilitating development decided by the population for individual and collective advancement of the community, be it material, spiritual, social, intellectual or economic. Another organization, One4One of Vietnam utilizes resources in rural areas to produce organic products and seek to empower the rural population to create jobs for themselves, helping them to address the deteriorating quality of air and water in the country. Its aim is to provide green and safe products as an alternative for healthy living.

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In 2014, a new policy framework called Smart Thailand 2020 was introduced with the principal objective of increasing the accessibility of ICT everywhere in Thailand through ongoing improvements in infrastructure and greater mobile broadband penetration. With the on-going campaign of ICT literacy for vulnerable groups, there will be more opportunities for full and equal participation in the knowledge economy and digital society. The 2,500 existing Telecentres and 400,000 Wi-Fi access points around the country can be better utilized with full-participation in e-commerce and telework.

4.5 Building Community Infused with Spirit Singapore ranks as the most livable city in the ASEAN and the fourth in Asia. Singapore performs strongly in economic vibrancy and competitiveness, domestic security and stability, and political governance. Livability is conceptualized under five dimensions: economic vibrancy and competitiveness, environmental friendliness and sustainability, domestic security and stability, socio-cultural conditions, and political governance. With it is the quality of life which has to do with experienced sense of well-being including the immaterial aspects of the living situation, e.g. health, social relations or the quality of the natural environment. It may also include the deepening of social cohesion, decreasing social exclusion and increasing social capital. The greenery gives the city its “soul” and it takes pride that there is a city with a “kampong” (village) spirit.

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4.6 The Light of the Spirit The people in Southeast Asia practice many religions, with Islam having the largest number of followers (240 million), followed by Buddhism, Christianity, and Hinduism. Minority religions include Sikh, Baha’i Faith, and folk religions. Religion in true form is known by its fruits—its capacity to inspire, to transform, to unite, to foster peace and prosperity. Religious Teachings infuse the spirit, ethics, and morality among its population. Religion cultivates in the individual, institutions, and community the desire to do good deeds and serve others.4 The Bahá’í Faith, for example, calls for each individual to exert themselves and strive to earn the means of livelihood. Those who are rich must have the utmost regard for the poor. “Every person must have an occupation, a trade or a craft so that he may carry other people’s burdens, and not himself be a burden to others. “Wealth” ‘Abdu’l-Bahá affirmed, “is praiseworthy in the highest degree, if it is acquired by an individual’s own efforts and the grace of God, in commerce, agriculture, art and industry, and if it is expended for philanthropic purposes.” For wealth is most commendable “provided the entire population is wealthy.” Every choice an individual makes—as employee or employer, producer or consumer, borrower or lender, benefactor or beneficiary—leaves a trace, and the moral duty to lead a coherent life demands that one’s economic decisions be in accordance with lofty ideals, that the purity of one’s aims be matched by the purity of one’s actions to fulfil those aims.5 The Bahá’í framework thus guides its followers to collaborate with all on building a community infused with spirit. “Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Material civilization is like a lamp-glass. Divine civilization is the lamp itself, and the glass without the light is dark. Divine civilization is like the spirit, and the body gets its life from the spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness” (‘Abdu’l-Bahá).

4.7 A Shared Future: The Journey of Cambodian Bahá’í Community After decades of atrocities of internal strife and genocide, the people of Cambodia rose up determined to overcome its past and build a better community. The Message of Bahá’u’lláh that summoned all peoples to work for unity and peace was embraced by Cambodians in large numbers. Despite years of hardship and pain experienced by so many, the Bahá’ís responded with much enthusiasm, drawing 4

The Universal House of Justice, Letter to All those who celebrate the Glory of God, Oct 2017. The Universal House of Justice Letter to the Bahá’ís of the World, 1 March 2017, Bahá’í Reference Library, www.bahai.org.

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on the power of unity, made strenuous efforts to uplift souls through spiritual and material education. They build capacity for service and imbue the material and social aspects of their communities with the light of the spirit. Through a process of prayerful study, consultation, action, and reflection, these Bahá’ís learn to engage everyone in their villages and neighborhoods in determining their own material and spiritual development. Evidently the individuals and communities undergo transformation that weds the two inseparable aspects of Bahá’í life: worship and service. The inseparability of worship and service in the life of their community is fostered and reinforced through collective worship, each generation educating and serving those younger than themselves. In 2017, the community of Battambang inaugurated a Bahá’í Local House of Worship, an edifice of noble purpose, erected by a people of noble spirit. Its design by an accomplished Cambodian architect reflects the grace and beauty of that nation’s culture. It embodies the concept of the Mashriqu’l-Adhkár or “Dawning Place of the Mention of God” where the central edifice constructed for collective worship is surrounded by other structures dedicated to serving the needs of the community: school, university, hospital, and other social and humanitarian agencies. This is but an initial effort in translating Bahá’u’lláh’s Teachings into practical actions in the reality of a rural community with a group of people endeavoring to determine their own path of development. The Bahá’ís around the world are collaborating with the local population and learning together with them. Nevertheless, it is a focused, dedicated effort to contribute to building and transforming the material community, infusing it with the light of the spirit.

5 Reflection The countries in Southeast Asia have agreed to provide equitable access to human development opportunities by promoting and investing in education and life-long learning as well as human resource training and capacity building; encourage innovation and entrepreneurship, promote the use of English language, ICT and applied sciences and technology in socio-economic development activities. This will contribute to the material civilization. What the Bahá’í community is endeavoring to do is to infuse the light of the spirit to illuminate the lamp of this material civilization. It is an effort to bring coherence into the life of individuals, institutions and communities little by little, day by day.

China and Africa Jointly Building a Community of Shared Future: The Role of African Think Tanks in the Strategic Partnership Between Africa and China Nkolo Foe

1 The New International Vocation of China For many foreigners, a visit to China today is a bit like a pilgrimage to the future! Trip to Utopia Island! Humanity in the making! China today is far from the obscuring cliché that once encumbered the minds of the inhabitants of Solomon’s House of the New Atlantis of Bacon, “the Chinese, a singular, ignorant, cowardly and stupid people” (Bacon, New Atlantis). It is interesting to see how history itself is in charge of correcting hasty and self-confident talkers. China of this new millennium, is in itself the Salomon House realized. It is the sublime “Foundation [which] aims to know the causes, and the secret movement of things; and to push back the boundaries of the Human Empire in order to achieve all things possible” (Ibid.). Here beats the heart of a new world in the making. Minister of Foreign Affairs of Russia and keen observer of the profound changes of our world, Sergueï Lavrov, dared a projection: We are witnessing a “change of world” and the advent of the “post-Western World”! According to Lavrov, all the disorders orchestrated by the West across the planet (demolition of entire states, looting of nations, a massacre of peoples, sacking of territories, multiplication of hotbeds of tension, etc.), should not prevent the rest of the world from growing and co-operating. Evidence of this progress is numerous. Two significant examples follow for illustration: the “Greater Eurasia Partnership” and FOCAC. This new world, open to peace, cooperation and exchanges, is becoming more and more specific. In search of a new universal moral leadership, a significant part of the intellectual elite of this world meet in Beijing from August 13 to 20, 2018, as part of a scientific and cultural event of global scale: the 24th World Congress N. Foe (B) University of Yaounde 1, Cameroon Full Member of the International Institute of Philosophy, Yaoundé, France

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_10

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of Philosophy. Coming from all over the world, more than 3,000 philosophers and thinkers were determined to give symbolically to the Chinese people, the torch of civilization, as a tribute to their illustrious past and present thinkers, whose contributions to universal harmony are significant. Irrespective of the evaluation of world philosophy, hasty ideologues once wondered how an “Empire without idea” could merit carrying the torch of Civilization, in the name of all mankind. This question does not arise anymore. But, as Samir Amin argued, three imperatives impose themselves on China: 1. Completely master new technologies; 2. Strengthen the country’s military capabilities; 3. Rebuild international politics on the basis of the recognition of the sovereign rights of peoples to choose their political and economic system”. Let us return to the philosophical and civilizational questions surrounding the Idea. With regard to China, this crucial question was probably legitimate as long as the content of the Great Idea of the West had not yet exhausted itself. For three centuries, the West had nourished the claim to embody the idea of “Liberty” and “Democracy.” It is this idea that Europe and America managed to impose on the rest of the world either as an ideal or as a fantasy. In the enchanted atmosphere of the Fall of the Berlin Wall, Francis Fukuyama, an American thinker from Asia, still celebrated the “End of History.” Among thinkers of the West, this idea was unanimous. That’s why Thomas Friedman could say that globalization is first and foremost the great work of America. “If we Americans were made responsible for this evolution,” he wrote, “it is because globalization is above all America! Undoubtedly, this globalization is a ‘crazy horse,’ but it is only America that is best able to ride this horse and direct it, having raised it since its childhood.” In the name of America, Friedman could then invite the rest of humanity to follow suit, clinging to the wagon and freeing the way. Friedman’s views are consistent with John McDermont’s. This thinker endeavored to define America’s global vocation from the principles of “global philosophy.” The problem posed by McDermont is that of structuring a new world by identifying the dimensions of American culture that are likely to be operative factors in the formulation of world culture. Under President Donald Trump, America seems to have abandoned such a claim. 30 years after Fukuyama’s claim, the trumpets of victory have been permanently silenced, the “End of History” seems to have lived, as is now proven by the violent challenges posed by the US, the main agreements of globalization and the back to the foundations of the Monroe Doctrine.On the other hand, under Xi Jinping’s presidency, China as an emerging power has had the ability to offer a viable ideological and political alternative to the regression that the West now incarnates. This is the meaning of the Confucian concept of Universal Harmony and Consensus, with its economic, political and cultural manifestation in the Belt and Road Initiative. The world is tired of wars and competition, confrontation and predation, violence and destruction. Africa shares with China the idea of Consensus and Universal Harmony, as attested to by the place of Maat (Truth-Justice) in its most ancient thought. Competition and war are not inevitable. In the same way, competitive multiparty politics is not the only way of managing social and political contradictions. There is an alternative to permanent civil war, in society and in the world. The Belt

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and Road Initiative is a material expression of this alternative, thanks to the idea of connectivity. By giving a human dimension to globalization, the Belt and Road Initiative will bring greater rapprochement between cultures and civilizations through shared prosperity. The Belt and Road is an issue of civilization. It is important for the social sciences to seize this concept. The role of Think Tanks is therefore crucial.

2 Shaping a New Global Partnership Order and the Role of Think Tanks in China-Africa Relations According to etymology, think tanks literally mean “tanks of ideas.” As such, they play an increasingly important role in the management of international relations. Dating back to the end of the nineteenth century, with the creation of the Fabian Society in London in 1884, and at the beginning of the twentieth century with the establishment of the Carnegie Endowment for International Peace in 1910, think tanks are used today as effective links between academic research and the world of political and economic decision-making. With the essential vocation of scientific research, the mixing of ideas, the experimentation of new concepts and the dissemination of knowledge among the most innovative to deepen understanding of problems facing societies, and supporting public policies, these institutions have been able to assert their role when it became clear that the study of social, economic, cultural and security problems required the imperative support of science from the world of research and the academy. The question of innovation is at the very heart of any think tank activity. It is a question of producing new and original ideas while nourishing the discussion on the conceptual and theoretical offers being experimented. Some think tanks give themselves the essential task of forming high-level expertise that will allow them to support state institutions, non-governmental organizations (NGOs), international institutions, etc. Expert advice is becoming increasingly important both in the conduct of domestic policies and in international relations. Today, for example, it is difficult to dispense with expert advice from think tanks such as Amnesty International, Human Rights Watch, Transparency International, the International Crisis Group, the World Economic Forum, the Heritage Foundation, the Mo Ibrahim Foundation, etc. In the absence of direct state policy, these think tanks issue opinions that States and international institutions are sometimes obliged to take into account in their conduct of affairs. Representing less than 7% of think tanks in operation worldwide (against 30% for North America, 28% for Europe and 17% for Asia), Africa has begun to become familiar with these new institutions. If it does not, the States of this continent will be subjected to continuing pressure from these organizations which give opinions on all the matters relating to domestic policy, from their bases installed in the countries of the North or from their local representatives of the South.

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Africa does not lack high-level expertise. The problem is the lack of bridges between the world of higher education and research on the one hand and the world of political decision-making, economic, social, cultural and security activities on the other. For example, the bulk of China-Africa strategic partnership activities take place in the ministries’ offices, unlike China, where, under the leadership of President Xi Jinping, the making of African policies rely on a variety of international-level think tanks like the CICIR. There is a multiplication of think tanks in China because this emerging power has felt the need to equip itself with authentic soft power instruments. It is a persuasive approach, involving the appeal and influence of China not only within but beyond national borders. The exercise of economic, political and cultural influence is an essential component of Chinese soft power, which must accompany, for example, the bold and gigantic enterprise that is the Belt and Road Initiative launched by President Xi Jinping in 2013. Chinese think tanks are beginning to penetrate the African continent. At the forefront of these structures on African university campuses, there is first and foremost the Confucius Institutes which play a decisive role in the China-Africa partnership policy, providing the teaching of Mandarin and familiarizing young Africans with basic elements of Chinese culture. The China Foreign Affairs University and the Chinese Academy of Social Sciences (CASS) play an important role in the scientific and academic rapprochement between scientists from both continents, through organizing study trips and forums where African and Chinese scholars learn about each other and work together. These relations have evolved very rapidly, in the sense of their institutionalization. This is the case, for example, of the CASS which, on March 2017 in Addis Ababa, signed an important Memorandum of Understanding (MoU) with the Council for the Development of Social Science Research in Africa (CODESRIA), known as the leader of African think tanks in the field of social science research.

3 The Structural Constraints of African Think Tanks: The Example of CODESRIA The example of CODESRIA shows the role that African think tanks can play and the type of problems they are often faced with in defining strategic choices, such as their relationship with African governments and emerging countries like China. CODESRIA was created in 1973 on the initiative of African researchers grouped around the Egyptian economist Samir Amin. Since its founding, this pan-African organization specialized in social science research has set for itself some major goals that are summarized here: – The development of social sciences by encouraging African researchers to engage in basic research and research focused on the solution of development problems

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– Promotion and support of comparative research in a perspective that includes the whole African continent – The publication and dissemination of the results of the research work – The creation of a well-structured network for the dissemination of scientific information on the continent. To these basic objectives were added more specific objectives such as: – The defense of the freedom of thought and academic freedom within research and higher education institutions – Encouraging cooperation and collaboration between African higher education institutions on researches on the continent – The promotion and development of collaboration with similar international organizations, in particular, those of Latin America and Asia. In the years since its inception, CODESRIA has established a solid reputation quickly, thanks to the quality of its programs and activities. For example, some of these activities focus on: – Regular holding of methodological workshops – The organization of thematic institutes (gender, governance, health, etc.), scientific writing workshops, etc. – Granting of scholarships and research grants to young researchers for the research and writing of dissertations – Publication and dissemination of research work in the form of articles, books, periodical scientific journals, etc. One of the main ideas behind CODESRIA was to contribute to the intellectual emancipation of the African continent. The pan-African organization thus emerged as an effective “intellectual weapon” in the service of the struggle against colonialism and Western imperialism. This is why an anticolonial and anti-imperialist orientation appeared clearly in the choice of programs, themes, and methodologies. The objective was to explain the condition of the capitalist peripheries, marked by oppression and inequality, in comparison to Western countries. During these times, a crucial question raised in social science debates was that of uneven development, which quickly emerged as a major issue of social science policy in Africa. This question means that the world is structured in two great antagonistic poles between the Hegemonic Center and the dominated Capitalist Peripheries. The uneven development shows that inequalities between the Center and the Periphery are of economic and historic nature. It is thus the mechanism of domination that the social sciences are the invited to elucidate. During the years 1970–1980, the concrete application of the doctrine of ThirdWorldism attracted CODESRIA progressive scholars and intellectuals not only from Africa, Latin America, and Asia but also from Europe and North America. These were the beginnings of a partnership that could involve mainly the countries of the North. Promoting anti-colonialist and anti-imperialist scientific objectives, and privileging partnership with Global South committed to the same objectives: all of this

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implied on the part of CODESRIA fairly broad independence from an intellectual, political, financial and diplomatic point of view. The President of the Republic of Senegal vouched for this independence of CODESRIA. This is the meaning of the headquarters agreement that the State of Senegal signed with CODESRIA. This agreement confers on the Pan-African institution a diplomatic status, with all the immunities and facilities attached to this status in terms of traffic, customs, and taxes. Since its creation, the question of the financial independence of CODESRIA has been constantly raised, since internal resources coming mainly from the sale of the publications are extremely limited. Most of its funding comes from donations and grants that CODESRIA receives from international donors such as DANIDA (Danish International Development Agency), Ministry of Foreign Affairs, FINNIDA (Finnish International Development Agency), Ministry of Foreign Affairs from Finland, the Ford Foundation (United States of America), the African Capacity Building Foundation, NORAD (Norwegian Agency for International Development), Norway’s Ministry of Foreign Affairs), SIDA/SAREC (Swedish International Development Agency/Department for Research Cooperation). There is another category of donors who periodically collaborate on CODESRIA programs. Examples include the Carnegie Corporation, the International Development Research Center (IDRC), the Rockefeller Foundation, the McArthur Foundation, the Prince Claus Foundation, the Open Society Initiative for West Africa (OSIWA), etc. The list above merits some basic remarks: 1. Apart from the Republic of Senegal, no African State participates in the financing of CODESRIA, although this Pan-African organization actively contributes to the training and financial support of African researchers, research centers, and universities. 2. No major Southern Hemisphere State is among the donors of CODESRIA. 3. The major donors are almost all from the North. It is, therefore, reasonable to wonder about the financial independence of CODESRIA and, consequently, about the room for maneuver of the leaders and researchers involved in its programs, particularly in terms of thematic, theoretical and methodological choices. The fear often expressed is that the “generosity” of international donors influences the intellectual agenda of CODESRIA. African think tanks carry a congenital tare, that of being, more or fewer emanations or excrescences of Western think tanks, North America in particular. In a document titled “Note on the Creation of CODESRIA,” Samir Amin, for example, tells how the Rockefeller Foundation took the initiative in creating the body that would later become CODESRIA. In 1964, the American foundation had invited some directors of research institutes in sub-Saharan Africa to Italy. Following the decolonization of the continent, Western powers feared to lose their influence in the direction of research activities. In their opinion, the research institutes present in Africa had to align themselves with the objectives of international cooperation.

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Samir Amin claims to have engaged in this debate to defeat these plans. Nevertheless, he pointed out that it was the Rockefeller Foundation and the OECD that had imagined the acronym of the institution, CODESRIA, then understood as “Conference of Directors of Institutes.” The struggle led by Samir Amin and some of his friends was to limit as much as possible the influence of the dominant thinking of “international cooperation.” Subtle, the “coup d’Etat” operated for this purpose consisted of preserving the acronym of the new institution, as Rockefeller had thought while diverting the words in favor of different objectives. Thus, rather than “Conference of Directors,” CODESRIA was renamed “Council for the Development of Social Sciences Research in Africa.” It is in these conditions that the new think thank started its activities, with the funds allocated by the Swedish International Development Agency / Department for Research Cooperation (SIDA / SAREC). Despite this external support, the Pan-African institution managed to maintain, for several decades, certain intellectual independence, thanks to the powerful personality of Samir Amin and the support of the Senegalese government. In his note, however, Samir Amin emphasizes that “CODESRIA is facing a difficult new conjuncture, Africa being the designated victim of the momentary triumph of the new imperialist globalization. He recalls how African universities had been devastated before being subjected to the demands of international donors.

4 A North-American Intellectual Agenda The point raised here by Samir Amin is crucial. Indeed, taking advantage of the weakening and/or dismantling of African states under structural adjustment programs, donors and institutions of research and higher education in North America and Europe allocated large grants to African and Africanist researchers, which enabled them to conduct research, teaching and cultural research oriented towards the theoretical and ideological legitimization of neoliberal policies driven by the World Bank, the International Monetary Fund, the European Union, etc. This enterprise ended in Africa with a complete reorientation of research and teaching programs. In Africa for example, it was at this time that an intellectual, scientific and “cultural” agenda of the North American type prevailed in academic and scientific institutions. Such an intellectual agenda involved the introduction of methodological and theoretical approaches of postmodern / postcolonial inspiration. The aim was to put an end to the theories and doctrines of emancipation. Indeed, a few decades earlier, these last doctrines had theoretically and ideologically supported the national liberation struggles and the anti-imperialist struggle in Africa and Asia. It was at this time that “postcolonial theory” emerged, known for its visceral anti-Marxism and its fierce criticism of nationalism and Pan-Africanism. Postcolonialism advocates breaking with the ideologies of independence and national sovereignty.

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At the global level, and in the name of globalization, postcolonial doctrines ignore the question of the “negative unity” of the current world dominated by imperialism. From this point of view, they elude the fundamental question of historical antagonism between an oppressive North and an oppressed South. On the contrary, postcolonial doctrines require the immediate and unconditional insertion of Africa and Asia into the postmodern Empire, dominated by the US superpower and NATO. The ideological hegemony of hermeneutics, poststructuralism and pragmatism (with the vogue of thinkers like Nietzsche, Heidegger, Jacques Derrida, Michel Foucault, Richard Rorty, Gilles Deleuze, Jean-Francois Lyotard, Michel Maffesoli, etc.), means the end of the intelligibility of our world (that is, the understanding of the mechanisms of oppression and capitalist exploitation), the end of the contradiction (between the North and the South, the rich and the poor, the exploiters and the exploited) and the rejection of the socialist ideal. Since the postmodern philosophical and ideological matrix served to mold it, the generation of intellectuals and African researchers of the 1980s-2000s developed a “theoretical” discourse oriented either towards the praise of dependency or towards a tightening of the links with West. It is this intelligentsia fascinated by the mirages of the Empire that serves as docile relays for Western propaganda on the alleged looting of Africa by China. Clichés of this nature undeniably testify to a clear ideological bias. At the same time, they alert us to the efforts still to be made in the field of knowledge production and the dissemination of reliable information on the reality and the real issues of the Sino-African partnership. Think tanks have a crucial role to play. With regard to Africa, the crucial problem remains: the main think tanks operating on African terrain remain prisoners of old mental frameworks and theoretical schemes of Western and liberal inspiration. The truth is that, consciously or unconsciously, these think tanks are merely sounding boards for their international donors, especially on the issues of “democracy”, “human rights”, “freedom of expression”, “good governance”, “political alternation”, “gender” and minority rights (religious, cultural, sexual linguistics), all of which being favorite themes of these think tanks. In recent years, new imperatives have emerged. They relate to “decentralization,” “federalism” and even “separatism.”

5 The Belt and Road Initiative and New Challenges for African Think Tanks For decades, the main think tanks specializing in the field of social sciences remain captive of these themes. They settled in a comfortable thematic routine, under the pressure from international donors. The phenomenal scale of the Belt and Road Initiative and the economic, political and cultural changes it entails have not yet gotten African think tanks out of this sclerosing and alienating routine. The alienation

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comes from the fact that instead of creating original themes, African think tanks are content to implement, without great originality, the agenda of donors. The Belt and Road Initiative is launching new challenges in technical, infrastructural, economic, cultural, environmental, legal, anthropological, sociological and philosophical terms. Universities and research institutes throughout the world are beginning to seize the many opportunities offered by this global project. For example, the British University of Oxford has set up a program for the Belt and Road Initiative, with several sub-programs including “Constitutional Foundation and Judicial Collaboration,” “Consumers Rights Beyond Boundaries”, “Digital Economy and Society”, “Arts and Cultural Heritage”, “Finance, Trade and Entrepreneurs’ and “Justice and Dispute Resolution”. The Faculty of Law, at the beginning of this program, justifies its approach: “The implementation of OBOR requires a legal and constitutional structure that is suited to the complex and a-precedented issues that arise in such a cross-border and international understanding.” In the same way, The Hong Kong Polytechnic University opened at the Faculty of Business a whole scientific structure called the “Belt and Road Center.” Original initiatives of this kind are beginning to multiply around the world and they can inspire Africa. The dismantling of the former western area of influence constitutes a major political, geostrategic, economic and cultural upheaval, through the integration policy— by roads, railways, ports, airports, etc. This is an essential aspect of the current geostrategic order. In geopolitics, the notion of “area of influence” refers to an area or region over which western countries exert a great deal of economic, military, political or cultural influence. Thus, the United States considers Latin America as its natural backyard: their intervention in this region is therefore presented as a legitimate right, to the exclusion of any other power on the planet. In the same way, France insists on jealously guarding its French-speaking “pre-square” of Africa acquired during the colonial era against Germany, Great Britain, Belgium, Spain, and the Netherlands, and Portugal in particular. This is called thde “Françafrique.” The same is true of Belgium, who intends to assert its “natural rights” over the Democratic Republic of Congo and Burundi. Let’s not forget Spain with Equatorial Guinea. However, with the economic, political and cultural unification of the world, and by the affirmation that all the peoples of the world are equal and that every nation has the right to defend its sovereignty while trading and entering into friendly relations with all nations of the Earth freely, the Belt and Road Initiative shatters the claims of Western geopolitics. In the Middle East region, for example, there is a parallel project complementary to the New Silk Roads project. This project aims to connect Iran, Iraq, and Syria, the aim being to deepen the relations between these sovereign countries in order to overcome the divisions imposed on them by the Western powers. For decades, Western powers have been busy provoking conflicts and civil wars, fueling terrorism, directing armed aggression (as in Iraq and Libya) or endless proxy wars (as in Syria.) In concrete terms, the idea is to connect the railway systems of

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these countries to a single network. Of course, China supports this project that unifies and pacifies peoples. In East, Central, and West Africa, the impact of the Belt and Road Initiative are just as clear. Cameroon, the Democratic Republic of Congo and Nigeria play a key role in this process. These three countries occupy an important transregional position in the link between East and Central Africa (for Congo) and between Central and West Africa (for Cameroon and Nigeria). It is notorious that the role of these countries is decisive in the plans of the Belt and Road Initiative, especially with the project of a Sudan-Chad-Cameroon railway, without forgetting the Port of Kribi, in Cameroon, built with China’s help. Through all these projects, the Belt and Road Initiative is dissolving the old areas of influence, including Françafrique, while contributing to the unification of the continent. The impact of projects carried by the New Silk Roads is important. In recent times, US researcher Andrew Korybko has revealed that the hybrid war (Proxy war) launched against Cameroon, the Democratic Republic of Congo and Nigeria is aimed primarily at disrupting the transcontinental Silk Road initiated by China (Sudan-Chad-Cameroon) and other related projects on road, rail, airport, etc. Apart from addressing important issues in terms of security (management of terrorist groups and separatist movements), diplomacy (the revision of partnership agreements with former colonial masters), geo-strategy (the opening of states to new alliances and to new partnerships), new challenges appear in the era of economy (the transition from the trading economy to an industrial economy), demography (the management of migrant flows), law (adaptation of legislation on protection of persons and property, crime, taxation, etc.), sociology (the integration of migrants in host countries), philosophy and culture (the management of the consequences of the flow of ideas, the meeting of beliefs and customs, the mixing of cultures, the exposure to new languages, etc.). The task ahead of Africans (still to be created) and Chinese think tanks are enormous. From now on, we must tackle it.

The Belt and Road Initiative

The Revival of the Great Silk Road Yerzhan Issakulov

The Great Silk Road is a caravan road that connected Asia and Europe in ancient and the middle ages, with which peoples of these two continents freely traded and communicated with each other for one and a half thousand years. Therefore, it remains in the memory of humanity as an outstanding achievement. The decline of the Silk Road in the sixteenth century is primarily associated with the development of merchant ships. Only at the beginning of the twenty-first century was this unique, mutually beneficial trade road revived thanks to the political will and wisdom of modern leaders of states, who have constructed a new Silk Road connecting territories from the Pacific Ocean in the East to the Mediterranean Sea in the West. Kazakhstan and its leader, N. Nazarbayev play a special role in this activity. After the collapse of the Soviet Union, Kazakhstan did not have access to world markets. The first President of Kazakhstan, knowing the unique geographical location of his country and its geopolitical significance in the era of globalization, began to prepare for new conditions of international economic cooperation by reviving the traditions of the ancient Great Silk Road. In a short time he managed to reach an agreement with the leaders of China, Azerbaijan, Georgia, Turkey and Iran on the development of transnational transportation between Europe and Asia, implemented large-scale transport infrastructures within the country: a China-Western Kazakhstan highway with the length of 2,700 km; the Alashankou railroad from Kazakhstan to Europe; the expanded seaport of Aktau; the new Kuryk seaport on the Caspian coast; the Khorgos land port on the Kazakh-Chinese border and new railway lines that connected southern Kazakhstan (Almaty and southern cities) with Europe, and Western Kazakhstan with Iran. In addition, Kazakhstan undertook the strategic task Y. Issakulov (B) Turkic World Educational and Scientific Cooperation Organization (TWESCO), Astana, Kazakhstan

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of creating its own logistics base in China, where sea and land transportation routes converge. The port of Lianyungang became an ideal springboard for this purpose, not only because of its geographical location, but also because it was a pioneer among Chinese ports in the shipment of containerized cargo to the countries of Central Asia. However, only Kazakhstan could receive shipment at its own terminal of this transport and logistics facility that is strategically important for the entire region. This was due to the foreign policy ties that were brilliantly built by the top leadership and the carefully designed programs of infrastructure development of two states; these two premises jointly launched the historical process of reconstructing the Great Silk Road. During the official state visit of the President of the People’s Republic of China Xi Jinping to Kazakhstan, he proposed this idea for the first time. Today we realize that it was a great idea. Back in 2012, when the world had not yet come out of the crisis, this initiative was simply necessary. All states supported this idea with pleasure, as they supposed that it would help them getting out of this crisis. This situation stimulated Kazakhstan to adopt the Nurlyzhol program, because the way to Europe lies through Kazakhstan. Despite the fact that the world’s largest transport companies, as a rule, do not work with cargo transportation by land, they came to the Central part of Asia and brought significant investments to Kazakhstan. This is an indicator of Kazakhstan’s success. As is well known, the Caspian region has a unique history and diverse cultures; natural wealth and the richest human resources are concentrated here. The sea is also of significant geopolitical importance due to its advantageous geographical location. Strategic transport communications pass through the region. One of the most important strategic decisions that formed a new sub-regional geopolitical landscape was made by leaders of five coastal states in Aktau in August 2018 with the convention on the legal status of the Caspian Sea. After adopting this convention, the Caspian Sea became a major international transport and logistics hub, an effective, connecting bridge not only between five coastal countries but also between Europe and Asia. This system allows the delivery of goods from the east coast of China through the Caspian Sea to any point in Europe or Russia in the shortest possible time. It all started with the Lianyungang terminal on the east coast of the PRC. Cargoes both from China itself and from the countries of Southeast Asia are processed here. They are loaded into containers, checked, sealed, put onto railway platforms and sent by rail in the direction of the Kazakh border. It should be noted that the Kazakhstan port terminal in Lianyungang is also focused on the region of Central Asia, with access to Transcaucasia. The logistics base also works for Kazakhstan exports. For example, Kazakhstani grain is exported to Vietnam. In containers that delivered grain, other products were loaded and shipped back to Kazakhstan. In the future, the sales market is expected to expand and include markets of Indonesia, Malaysia, Korea, and Japan.

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Delivery time is the main priority of international trade and logistics policy of the modern world. Especially when it comes to transcontinental transportation. Therefore, the next container train, packed in the Kazakhstani terminal of the Chinese seaport of Lianyungang, immediately sets off, taking the course to the Kazakhstan border, reaching its destination in five to seven days. When containers get onto railway platforms, railway administrations of the two states become fully responsible for the transportation and delivery time of cargoes. The Almaty region of the Republic of Kazakhstan borders with the People’s Republic of China. The Altynkol railway station is one of the two transport and logistics hubs through which trains from the PRC enter and leave Kazakhstan. But this is not its only uniqueness. The width of the railway gauge in Kazakhstan is eight and a half centimeters wider than that in China. This makes it impossible for Chinese railway cars to move on the territory of Kazakhstan. The Altynkol station was built to solve this problem. In addition to the required number of tracks (13) and the standard for Kazakhstan width, the Altynkol station has 11 narrow-gauge lines for shunting movement of Chinese cars. The goods that arrived in platforms unsuitable for transportation in Kazakhstan were reloaded to standard trains or automobile trucks here. However, the main purpose of the Altynkol station is the maintenance of the Khorgos-Eastern Gate Special Economic Zone. It is located seven kilometers away, and most of the trains arriving from China are sent there for reloading and processing. Thus, a container train formed in the Chinese seaport of Lianyungang reaches Khorgos in seven days, having covered four and a half thousand kilometers. After all the containers on this train are transferred from narrow to wide gauge, they will proceed further. The final destination of this particular cargo is Eastern Europe. Delivery times are clearly regulated, for example, the delivery time from the Altynkol station to the Kuryk port today is not more than 72 h, taking into account the processing of a whole container train. But the limit has not yet been reached. Today, the railways of Kazakhstan are focused on improving the speed of container trains. At the moment it is 1000 km per day. That is, from Altynkol to Kuryk, 3,000 km is covered in 3 days. However, before heading further along the route, containers on Chinese cars will briefly enter the land port of the Khorgos-Eastern Gate Special Economic Zone. 5–6 trains are unloaded there per day. The pace and the volume of cargo handled increase annually. It takes no more than fifty minutes to unload and reload a standard railway car at the site of the Khorgos—Eastern Gate free economic zone. Each process here is regulated strictly down to the minute. No matter how many trains the newest station Altynkol would deliver, the ultramodern land port of the Khorgos—Eastern Gate Special Economic Zone will handle all cargoes as soon as possible and at any time of the day. This project is considered an international multimodal hub for cargo handling. This project is also significant as an industrial and logistics zone with state benefits of the FEZ. It means that there is an opportunity to create enterprises and factories. All conditions are created here. And therefore this project is unique for its content and future capabilities, and it is unique throughout the world. This is widely recognized.

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The main partner since the beginning of the project is the DP World company, Dubai. They are our strategic partners. Our second main partner is COSCO SHIPPING, a Chinese company. This is the first company in the world in terms of cargo turnover and the amount of cargo transported; they own 50–49% of land ports. This is a shipping company, but it moved 1000 miles away from the coast to a dry port, which is worth noting. The advantages of working in the conditions of the Khorgos—Eastern GateSpecial Economic Zone were also appreciated by other domestic and transnational companies. This year, a modern high-tech terminal for receiving, cleaning, drying and storing grains and oilseeds started working, which over time will be expanded to 30 thousand tons of one-time storage. In addition to a plant for the production of animal feed with an elevator, it is designed for 15,000 tons of finished products. It is being built by a global food holding with headquarters in Dubai, represented in thirty countries of the world and trading in more than sixty states. The advantage of working at the Khorgos SEZ is the favorable conditions for export-oriented industries. There are tax concessions and preferences in terms of exemption from land tax, corporate income tax, property tax, as well as exemption from rent for a land plot. The free customs zone also operates here, which suggests the duties-free movement of goods within the economic zone. There is a very large logistics center; with construction of an industrial zone planned, the infrastructure itself is ready to launch any production. First of all, there are convenient benefits in SEZ. The most important thing is the proximity of the Chinese and Southeast Asia markets; the availability of infrastructure provided by the Chinese railway links the land port; all these factors constitute defining moments of investing in Khorgos-Eastern Gate. At the Altynkol station, container trains from the People’s Republic of China handle all customs procedures, coordinate documentations, make a full cargo check, leave containers in Kazakhstan and go back to China in three hours. Then the next container train is on its way. At the same time, the containers, just removed from the leaving Chinese trains, start their way in the opposite direction—to the west. On the east coast of the Caspian Sea, 70 km away from the center of the Mangystau Region, protected from storms in the natural bay, the Kuryk seaport is built—it is a unique transport and logistics center operating on the most optimal algorithm of the multimodal principle. At the port of Kuryk, railway cars and trucks, coming by land without losing precious time for reloading, go directly to the decks of capacious sea ferries, and continue their way towards the destination point. Sea railway ferry, in fact, is a huge floating double-deck depot that can accommodate up to 52,000 railway cars. In the multimodal transport hub Kuryk Port, same as in the Khorgos-Eastern gate port located 3,000 km away, every minute is strictly regulated. It takes no more than 12 h to process the cargo of one railway ferry, which includes a full cycle of unloading, loading, and document processing. At the same time, the universal ferry complex Kuryk today includes two fully operating rail and two automobile berths, which can receive four vessels simultaneously.

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The benefit is that it is a multimodal shipment. That is, you as a shipper pack your goods and unload them in containers in your base or at the base of your forwarder, seal containers and choose the type of transport. The shipper has no further problems. The client pays once, for a door-to-door service. This is the specificity of the carriage. Loading and unloading operations can lead to cargo damage, commercial damage, packaging damage, and so on. The new multimodal transport hub Kuryk Port has already demonstrated all advantages over its much older counterpart in Aktau. Receiving ships around the clock, it is able to serve ships that cannot enter the Aktau sea harbor because of bad weather, which saves the time of cargo transportation significantly. Considering its transit potential, we can state that Kazakhstan has finally gotten out of the continental trap and has erected its Sea Gate, opening access to the world in another important strategic direction. An international ferry complex for 4 million tons of cargo was commissioned in the port of Kuryk. And now our railroad ferrymen go to Turkey via Kuryk in Baku, the Caucasus, and go to Europe through the Bosphorus. We have overcome our isolation. Thanks to the Nurlyzhol state program, we launched a multimodal Eurasian transport corridor. We have finally completed the construction of the international transit corridor, “Western Europe–Western China.” The Kuryk port is a realized novelty of our country, can you imagine? Now we can say that Kazakhstan is not a land-locked country and there is a way out to all seas. The possibility of building a specialized Kuryk port from scratch allowed designers to take into account all the mistakes and shortcomings of existing maritime trade and logistics practices. The configuration of the location of objects, both marine and land infrastructure, including 149 buildings and structures of the top degree of complexity, are built with the calculation of the maximum acceleration of all processes: from administrative (registration of tax and customs documents for cargo on the principle of one window,) to logistic. Assessing the high quality of service of the Kuryk Port, partners in the Trans-Caspian international transport route are beginning to use its services more and more. As a result, the port has been handling about three million tons of cargo in a year. Today, cargoes go from China to Italy, from Kazakhstan to Mersin. Cargoes from Kazakhstan include different crop varieties such as wheat, lentils, and peas. It all goes to world markets. Today grain cargoes are transported to countries such as Italy, Spain, and Turkey, and the market is expanding rapidly. Cargoes that are transported from China pass Kazakhstan through the port of Kuryk, in order to take the course towards the Republic of Turkey through Azerbaijan and Georgia, with the prospect of access to Europe, become the object of multimodal transportation of the Trans-Caspian International Transport Route. The idea of creating this joint project with a number of states belongs to Kazakhstan, but its existence would not be possible without partnership with transport companies from Azerbaijan, Georgia, and Turkey. And the Azerbaijani Caspian Shipping Company is becoming a strategic partner at sea - the company is the only operator in the ferry transport sector in the Caspian Sea. It owns all the ferries involved in this route, and this company has built the Alyat port on its part of the Caspian Sea coast,

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which is similar to our Kuryk port not only in its technical characteristics but also in its appearance. A ferry, arrived from the Kuryk seaport of Kazakhstan to Azerbaijan’s Alyat harbor, unloads, refuels, checks its technical condition and takes mixed cargo onto its board, while simultaneously accepting both railway cars and trucks. Here in Azerbaijan, as well as in other countries that represent strategic interests for each other in building a transit route, partnership is highly appreciated, on the basis of which a successful trade and logistics perspective that is the Trans-Caspian International Transport Route has been formed. This corridor got its name as Middle Corridor. Today, cargo owners who want to send their goods from China to Europe or back do not need to knock on 10 or 15 doors to follow their terms. They only need to contact the maritime office to get the terms from point A to point B. The number of users of the Trans-Caspian International Transport Route is expanding from year to year. Italy, Spain, Poland, Ukraine, Romania use the services of the corridor. Well, those who must ensure the smooth operation of the route regularly hold meetings where issues including increasing the efficiency of interaction and shortening the delivery time for goods are discussed. A few years ago, it was hard to imagine even one such meeting. Now, such meetings are held on an ongoing basis and are an effective tool for generating specific solutions for building a unified modern transcontinental transport and logistics system. In the twenty-first century, we should change our focus. What do we mean? It is the digitalization of this process. If we want this corridor to work, to have an effective time table, to allow the owner to know where his container is, then we need a very good IT system. And when all is connected, there will be not only a physical corridor but also a digital corridor. Then all products and goods will go through us, and this corridor will develop more effectively. Meanwhile, the next train, which came across the Caspian Sea through the Kazakhstani port of Kuryk with cargo from the People’s Republic of China and the countries of Central Asia, is moving along the railways of Azerbaijan. After a maximum of 30 h, the freight train that has left the railway ferry in the port of Alyat will reach the borders of Azerbaijan and Georgia—another strategic participant in the Trans-Caspian International Transport Route. Another strategically important section not only for Georgia but for our whole region is the Baku-Tbilisi-Kars railway line. Thanks to this project, the railways of Georgia merged with the railways of Turkey for the first time, which significantly improved the trade turnover between Azerbaijan, Kazakhstan, and Turkey. The Baku-Tbilisi-Kars corridor was open on October 30, 2017, and this event is not only of regional but also global importance, because the project offers tremendous opportunities for cargo transportation along the China–Kazakhstan–Azerbaijan– Georgia–Turkey–Europe route. Previously, freight carried by land or sea took from 30 to 35 days. When the Baku-Tbilisi-Kars railway corridor was built, delivery to Kazakhstan took only about 180 h, or about 7 to 8 days. Therefore, all exporters, as well as importers, are very pleased with this project.

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The fact that now there are more trains from South-East, Central Asia, and the Caucasus at this Turkish logistics base on the coast of the Mediterranean Sea speaks for itself. The Baku-Tbilisi-Kars railway corridor has become a very strong alternative that can change the configuration of global transport traffic. Since this is a straight route, which significantly reduces the distance and costs, of course, businesses will choose this route. Before the launch of the Baku-Tbilisi-Kars corridor, the transportation of wheat from Kazakhstan to Turkey was a very difficult process, now thousands of tons of wheat are exporting. By 2034, the capacity of this line is expected to increase to 17 million tons of cargo. Kazakhstani grain is accepted here; Chinese tomato paste, as well as other cargoes, are sent for export to Italy. The released containers are filled with Turkish goods when sent back. Baku-Tbilisi-Kars railway route is short on the scale of the entire transcontinental route, but at the same time tremendously important. In fact, it is the last strategic link that connects two parts of the huge Continent by land, from the Pacific Ocean in the East to the Mediterranean sea in the West, which can now be reached from the Caucasus bypassing the Bosphorus. The Mersin seaport in Turkey and the city of the same name on the Mediterranean coast is the largest transport and logistics hub of the region, the most important link of the Trans-Caspian route. Much of the cargo from China and Central Asia come here, and thanks to the extensive transport system of the Turkish Republic, consumer goods are supplied around the world. They are transported by land and sea through the Mediterranean Sea, opening up unlimited opportunities to access global markets. And of course, people are not yet aware of what is happening. But after 5–10 years, looking back in history, we will understand how important these decisions were. Each participant-country receives billions of revenue from the transit of cargo through its territory and the development of transport infrastructure. For example, the Republic of Kazakhstan earns about 1000 dollars from one container. In 2019 more than 14 million cargoes were transported through the territory of Kazakhstan. However, all of us should remember that the Revived Great Silk Road can develop only under the condition of peace and stability.

Silk Road Transformations: On Horseback to Robotics and Beyond—Supporting Technological Development and Preserving Cultural Diversity Tigran Zargaryan

There are great inventions of mankind that come from ancient Asian civilizations. Until today, they are symbols of Eternity and Wisdom. They are in use all over the world and are remarkable examples of creativity as well as science and technology. I want to list some iconic discoveries below: Ancient China: six Great Inventions: the compass, gunpowder, papermaking, woodblock printing, mechanical clocks, silk. The list could be expanded to include many more great Chinese inventions, such as iron smelting, acupuncture, porcelain, rocket, etc. Ancient Korea: heated greenhouse, underfloor heating, movable metal type printing. Ancient India: Chaturanga (the precursor of chess), Ayurveda, Ancient flush toilet systems. All of these great discoveries are manifestations of the Confucius quote “Acquire new knowledge through thinking over the old, and you may become a teacher of others.” In the nineteenth century, German philosopher Karl Marx commented on the importance of these great inventions, saying, “Gunpowder, the compass, and the printing press were the three great inventions which ushered in bourgeois society. Gunpowder blew up the knightly class, the compass discovered the world market and found the colonies, and the printing press was the instrument of Protestantism and the regeneration of science in general; the most powerful lever for creating the intellectual prerequisites.” The Silk Road as an ancient network of trade routes was a revolutionary technological megaproject initiated by Chinese intellectuals and had long- lasting effects on the development and flourishing of not only Asian civilizations, but also the Middle T. Zargaryan (B) Fundamental Scientific Library, National Academy of Sciences, Yerevan, Armenia

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East, Europe, the Indian subcontinent, and North Africa. The flow of goods, technological innovations, and cultural achievements from China to other territories was based on equal partnership rather than slavery, driven by trade rather than military invasions, brought to the territories prosperity and not poverty, and resulted in the establishment of political and economic relations between various civilizations. In addition to economic exchanges, the ancient Silk Road was a route for cultural trade for many centuries. I can give two examples of how the involvement of Armenian merchants in ancient Silk Road trade with China enriched the Armenian language with new words. The first word is = chnashkarik (of divine beauty), which means ). And the second word is “the Chinese world” ( = chenapaki (porcelain), which means “the Chinese glass.” These two words were generated over Silk Road trades, and are still in use in the Armenian language today. Another interesting finding is the effect that the Silk Road had on genetics. An article in Science Magazine1 titled “A Genetic Atlas of Human Admixture History” in the “Supplementary Materials” section2 noted that “The Northern Han Chinese (but not the Southern Han Chinese) show evidence of a small admixture event (6%), between an East-Asian Tujia-like group and, interestingly, a group similar to present-day populations from Armenia and Turkey”, which I think is most likely a result of the activity of Armenian merchants along the Silk Road. The study was prepared by researchers from the Max Planck Institute for Evolutionary Anthropology in Leipzig/Germany/, Genetics Institute-University College London/UK/, Oxford University/UK/, and University of Edinburgh/UK/. I want to summarize the period of the Ancient Silk Road as “Creating Visions of Another World.” The Belt and Road initiative of the Government of the People’s Republic of China is the most ambitious infrastructure project the modern world has ever known and is a logical continuation of the ancient Silk Road trade route. In the era of information technologies, robotics, and artificial intelligence, the 4th Industrial Revolution has already started and will likely result in humans losing many of their mechanical duties and tasks. In the near future, robots will take our jobs, especially in fields such as driving, and delivery services, customer service, office assistance, warehouse work, assembly line manufacturing, retail and customer interaction jobs and more. To be competitive in this battle with robots, we need to have well educated young citizens with creative thinking abilities, and most importantly—with solid cultural background. It is the only way that tomorrow’s young generation can win the race with robots. I’m accenting the influence of Culture and Education in the digital era and will speak about “Digital Culture” or “Culture 2.0” as a tool to enhance mutual understanding and trust between member nations. 1

Hellenthal et al., (2014): A Genetic Atlas of Human Admixture History. Science (New York, N.Y.). Vol. 343, Issue 6172, pp. 747–751. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4209567/. 2 Supplementary Material for “A genetic atlas of human admixture history”, https://www.ncbi.nlm. nih.gov/pmc/articles/PMC4209567/bin/NIHMS60579-supplement-Supplementary_Material.pdf.

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The New Silk Road “Economic Belt” has three tangible drivers: energy, security, and markets; and three intangible drivers: culture, science and education, will serve the goals of achieving stable, secure connectivity and building trusting cooperation among multiple countries across the continents of Asia, Africa and Europe. Huge amounts of information will be circulated between participating parties, and a wide range of everyday STM (Science, Technology and Medicine) tasks will be executed, including space program calculations, water area observations, exploration of minerals and mines, management of automated markets, bridging science with society, and leadership in climate change to prevent catastrophic global warming. “Culture 2.0” applications will also generate huge flow of data and should be analyzed appropriately. To manage such Big Data flow, high performing computational systems should be exploited on some of the Belt and Road nodes. Supercomputers: China’s Sunway TaihuLight supercomputer (developed by China’s National Research Center of Parallel Computer Engineering & Technology), installed at the National Supercomputing Center in Wuxi, and Tianhe-2A (Milky Way-2A), deployed at the National Supercomputer Center in Guangzhou, have been holding the number 3 and 4 positions on the TOP500 list for two years.3 In some nodes of the Belt and Road initiative, installation of such supercomputers will not only solve the above-listed tasks but also initiate and fulfill many more STM and Culture 2.0 endeavors. The Institute for Informatics and Automation Problems of the National Academy of Sciences of Armenia could act as one such node. It’s worth mentioning that the National Academy of Sciences of Armenia and the Chinese Academy of Social Sciences had already signed a Memorandum of Understanding on cooperation. Such supercomputing infrastructure will also serve the Culture 2.0 needs as well. “Culture 2.0” focuses on technologies in today’s culture in the broadest sense: from digital and virtual technologies to social practices, technologies for public spaces’ arrangement, development of local communities as well as promotion of inclusive and educational cultural projects; from the open-access approach to information that everyone has the ability to use and share, to the free/open-source software solutions, and in general, as professor Lawrence Lessig has called a shift from a “Read Only” (R/O) to a “Read/Write” (R/W) culture. “Read Only” culture is characterized by a sharp distinction between producers and consumers and is based on the lecture model of distribution. In contrast, in a “Read/Write” culture the distinction between producers and consumers breaks down, and the culture becomes more democratic and open. Such a cultural- educational-scientific ecosystem, is what I call Culture 2.0. I will describe some of its components in the following.

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https://www.top500.org/.

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1 Silk Road Digital Library (SR-DL) The National Libraries and Manuscriptoria are preservers of the world’s written heritage, audio and video archives, maps and sheet music, and more. Digitization of collections preserved in these institutions achieves two important goals: long term preservation of collections through high-quality digital surrogates, and making these collections available online. Initiatives such as “the Europeana” (managed by EU member state national libraries), National Digital Library of China, the “World Digital Library” project (managed by the Library of Congress, and carried out with the support of the UNESCO), Gallica (Bibliotheque Nationale de France), “National Electronic Library” (operated by the Russian National Library), all-Armenian Digital Library project (managed by the National Library of Armenia), and “Hathi Trust Digital Library” project are flagship initiatives on building digital libraries all over the world. The creation of the “Silk Road Digital Library” will result in hundreds of millions of digitized pages, archival documents, and audio/video recordings, which will contribute to research, scholarship, and the common good by collaboratively collecting, organizing, preserving, communicating, and sharing the record of human knowledge. In parallel to the digital library creation, long term preservation of cultural heritages is another important priority for the “Silk Road Digital Library” project, especially in areas of armed conflicts. For long term preservation of digitized content, yottabyte memory farms will be required, and solutions should be based on supercomputers. Also let’s be prepared for the challenges of space colonization; imagine that one day digitized culture, alphabets, written and oral heritage will travel with us and serve the needs of transhumans (technology-powered humans) and cyborgs (cybernetic organisms, constructed of mechanized and organic materials). Chinese technological achievements in the field of robotics, computer science, and information science will help to solve many of the above-mentioned problems.

2 Organizing International Cultural Forums on “Silk Road Culture” (on a Biennial or Triennial Basis) in China Modern China is not only a country with fast-growing economy and rich, diverse cultural heritage but also a country where the state successively defends constructive values: the preservation of Chinese cultural heritages through mutual respect and equal dialogues among a diversity of ethnic groups. Such forums and conferences will help to introduce positive tendencies in cultural politics, influencing the culture on social developments all over the world. The aims of the “Silk Road Culture and Art” International Cultural Forum could be described as:

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– To demonstrate the influence of the cultures of ancient and modern Silk Road countries on the cultural development of humanity. – To analyze new efficient mechanisms of culture (traditional and digital) and its impact on the development of modern society. – To discuss the economic aspects of culture. General topics covered during the Forum could include: Theatre–Music–Cinema– Circus, Museums and Exhibitions, Libraries and Reading, Preservation of Cultural Heritage, Folk Art and Intangible Cultural Heritage, Ballet and Folk Dances, Fine Arts, Cultural Education, Economics of Culture.

3 Common Language Resources and Technology Infrastructure Nations and nationalities living in the territory of the Belt and Road Initiative are carriers of unique languages, alphabets, and dialects. According to the Endangered Languages Project (www.endangeredlanguages.com), there are approximately 6,000 languages in the world, and 95% of the world’s population speak 300 of them. Some 40% of the world’s languages are threatened. Of the estimated 6,000 languages spoken in the world today, linguists say, nearly half are in danger of extinction and are likely to disappear within this century. As communities lose their languages they often also lose parts of their cultural tradition, such as songs, myths, and poetry that are not easily translated to another language. This may, in turn, affect their sense of identity, resulting in weakened social cohesion as their values and traditions are replaced with new ones. Language can also be intertwined with scientific knowledge in topics such as medicine, philosophy, botany, and much more. When a language is lost, related knowledge is lost as well. With regard to the Armenian language, it is worth noting that it has more than 60 dialects4 and the dialect of the Hamshen people of the Black Sea (Homshetsma) is amongst the 18 languages under the threat of disappearance, according to the UNESCO Atlas of the World’s Languages (http:// www.unesco.org/languages-atlas/). In 2018, the Hamshen dialect was classified as “definitely endangered” by UNESCO. Many languages and dialects in the Belt and Road countries will be threatened sooner or later, and it’s our duty to start long term preservation of these languages and dialects as unique examples of the world’s intangible cultural heritage with the help of computer technologies. “Common Language Resources and Technology Infrastructure” could be one possible solution which 4

Some Armenian dialects: Agulis, Akna, Amasia, Anjar,Artia, Arabkir, Aramo, Araratian, Ardvin, Aresh, Beylani, Burduri, Goris, Dzmar,Diadin, Edesia,Evdokia, Erznka, Homshetsma, Jisr alShughur (Syria), Zeytun, Zmyurnia, Tavriz, Tbilisi, Latakia, Lori, Kcharberd, Kchotojur, Karno, Karchevan, Kessab, Kesaria, Cilicia, Kozen, Hadrut, Hachn, Malatia, Maragha, Marash, Megri, Mush, Nikomedia, Nor Nakhichevan, Nor Jugha (Isfahan), Shamaki, ShapinGarahisar, Shtakh, Vozmi, Polis, Rodosto, Sasun, Sebastia, Svedia, Van, Tigranakert, Trabzon, Yurmia, Kabusei, Keyvan, Kesab, Ordu.

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creates and maintains an infrastructure that support the sharing, using, and sustainability of language data and provides tools for research in the digital humanities and social sciences. For this, digital language resources and tools from all Belt and Road countries and beyond must be accessible through a single sign-on online environment. The goal for such a fundamental service is to make sure that language resources can be archived and made available to the community in a safe and sustainable manner. To help researchers to store their resources (e.g. corpora, lexica, audio and video recordings, annotations, grammars, etc.) in a sustainable way, at least one data center in each country should offer a depositing service. These centers will store resources in their repository and assist with technical and organizational details. This approach has a wide range of advantages: • Long-term archiving: In every member country, there are one or more data centers that have committed themselves to offering a storage guarantee for a longer period of time. • The resources can be cited easily and reliably as they have a persistent identifier. • All resources and their metadata are equally accessible and searchable throughout the infrastructure, irrespective of their physical location. • Online access to all resources and their metadata throughout the infrastructure, irrespective of their physical location. • All resources and their metadata are equally accessible and searchable “in the cloud” throughout the infrastructure. • All resources and their metadata can be combined, analyzed, and enriched with various linguistic tools (e.g. automated part-of-speech tagging, information extraction, phonetic alignment), irrespective of the physical location of data and tools. European Union countries have already accumulated knowledge and experience in developing Common Language Resources and Technology Infrastructure. Using technological achievements of China, this knowledge could be used in Belt and Road countries.

4 Cultural Routes of the Belt and Road Initiative The cultural routes initiative should demonstrate, by means of a journey through space and time, how the heritage of the different countries and cultures of the Silk Road contributes to a shared, living cultural heritage. The Cultural Routes of the Silk Road countries should act as an invitation to travel and discover the rich and diverse heritage of nations by bringing people and places together through networks of shared history and heritage. It puts into practice the values of cultural diversity, intercultural dialogue, and cross-border exchange. Suggested routes should be certificated by a qualified jury, as a guarantee of excellence. These routes should cover a range of different themes, from architecture

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and landscape to religious influences, from gastronomy and intangible heritage to the major figures of Silk Road art, music, and literature. Priority fields of the Cultural Routes action include: the co-operation in research and development; enhancement of memory, history and Asian civilizations; cultural and educational exchanges for young people; contemporary cultural and artistic practice; cultural tourism and sustainable cultural development. One of the possible routes could be in “Book Route in Ancient Silk Road.”

5 Opening Science People’s Republic of China is the world’s second-largest economy by nominal GDP and is playing an increasingly important and influential role in the global economy. It is also the world’s fastest-growing consumer market and second-largest importer of goods. One of the major components for such success is the leading position of Chinese Science and Technology in the world. In the Directory of Open Access Journals (DOAJ) 94 peer-reviewed academic journals published in China are included (as of 04 March 2019). Many open access books related to China are included in the Directory of Open Access Books (DOAB). Many universities and institutions from the Belt and Road Initiative countries have developed institutional repositories, and are active contributors to the DOAJ and DOAB. These are excellent resources of scholarly content that are open to researchers, students, and academics for free use. Integration of efforts on producing much more open access publications, with different types of “Creative Commons” licenses, will be of great help in popularizing science among young researchers, making them visible on the Net, having good scientometric and bibliometric indices. “China Knowledge Resource Integrated Database5 ” is another example of scientific content. It consists of high-quality English and Chinese language scholarly publications produced in China and acts as an integrator for 11 subject- oriented platforms. For example, in the “China Academic Journals Full-text Database” there are 10,396 journal titles, 1,946,092 issues of journals, and 65,065,199 articles. The “China Knowledge Resource Integrated Database” is for popularizing Chinese STM results, widening cooperation between scholars from the Belt and Road countries, and organizing institutional subscriptions to these resources. The product is designed to meet the needs of various industries to foster collaboration and curate institutional data assets in the age of Big Data. At the end of my paper, I want to quote an old Chinese saying dating back to the Han Dynasty (206 BC to 25 AD), “shí shì qiú shì” meaning “Seek truth from facts.” The Ancient Silk Road was built on a fact finding basis; merchants and diplomats with the help of facts and their own experience built models of territories, registering the history, tradition, and habits of people residing in those areas, and tested their 5

https://oversea.cnki.net/index/.

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findings in the next expedition. 2000 years of “seeking truth from facts” has worked perfectly, because a huge database of facts has been accumulated. The Belt and Road initiative could be summarized with the Chinese proverb “If you want happiness for a lifetime; help someone else.” This has been the credo of Chinese reformers, who managed to build the world’s second-largest economy in the past 40 years. This is the vision of Chinese political leadership, announced by the Chairman of the People’s Republic of China Xi Jinping in 2013. We are confident that in the era of the 4th Industrial Revolution successful realization of the Belt and Road initiative will have a long-lasting effect on building culturally diverse, peaceful and prosperous societies around the world.

The New Silk Road and the Asian Cooperation Dialogue Bundit Limschoon

On behalf of 33 Member States of the Asia Cooperation Dialogue or the ACD, it is indeed my honor and privilege to deliver a statement on the role of the New Silk Road as an alternative forum for Cultural Globalization. Since the beginning of human civilization, culture has never been static.1 With interactions between human beings as agents of civilization, culture is constantly changing. Human societies across the globe have established closer contacts over many centuries, but recently the pace of contact has dramatically increased.2 Currently, with the advent of communication and information technologies, globalization contributes to the exchange of cultural values around the world. Furthermore, globalization of culture accelerates the integration of nations in the global economy through the formation of transnational corporations and the borderless market. Yet, the speed of change under the influence of globalization has been so rapid and intense that it causes concerns for cultural homogeneity.3

1 Yaneer Bar-Yam, Complexity rising: From human beings to human civilization, a complexity profile, in Encyclopedia of Life Support Systems (EOLSS), developed under the Auspices of the UNESCO (EOLSS Publishers, Oxford, UK, 2002). 2 Yakovets, Y.V. (2005), “4. GLOBALIZATION AND CIVILIZATIONS”, Intriligator, M.D., Nikitin, A.I. and Tehranian, M. (Ed.) Eurasia (Contributions to Conflict Management, Peace Economics and Development, Vol. 1), Emerald Group Publishing Limited, Bingley, pp. 31–42. 3 Hassi, Abderrahman and Storti, Giovanna, Chapter 1: Globalization and Culture: The Three H Scenarios, in Cuadra-Montiel, Hector (editor), Globalization: Approaches to Diversity, InTech, August 22, 2012.

B. Limschoon (B) Asia Cooperation Dialogue (ACD), Kuwait City, Kuwait

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The phenomena of McDonald, Pepsi-Cola, or Hollywood, created potential impacts on the loss of cultural identity and cultural diversity4 ; and it was the “weaker” cultures of the developing nations that have been most threatened. Depredation of globalization, causing cultural vulnerability will jeopardize every cultural identity, but the developing world is particularly at risk. Consequently, people in our region become much more concerned about the preservation of uniqueness and the identity of their own cultures. Nevertheless, the fear that globalization will lead to homogenization should not preclude cultures from social interactions or the so-called cultural isolation at all,5 because the beauty of cultural exchange can create tremendous synergy and foster maximum constructive engagement. Instead, strategic plan should be implemented to enhance mutual understanding, strengthen cross-cultural communication and collaboration among nations. For this reason, there have been many endeavors in finding alternative ways and means to prevent local cultures from falling under mainstream culture, from the so-called Westernization or Americanization. As a consequence, the New Silk Road initiative,6 revived by President Xi Jinping of the People’s Republic of China, is an appropriate alternative to globalization. The significance of the Belt and Road Initiative is not limited to only trade and economic cooperation because the cultural dimension in the Belt and Road Initiative will also play a very important role in increasing regional harmony. The implementation of the New Silk Road in the cultural perspective would help create constructive engagement where minor cultures could express their identities, interact equally, and eventually survive the influence of dominant culture. Take the ancient Silk Road as an example. Retrospectively, the ancient Silk Road was not a simple trade route but also a means to connect communities around it. Businesses was done between strangers an infusion of foreign and local cultures occurred on Silk Road routes. This connectivity represented the spirit of peace and harmonious development which still persists in the modern days. The Silk Road or Silk Route reflects the web of a unique link that not only became a source of prosperity and a beginning point for trade relations but also promotes the exchange of knowledge and inventions as well as wisdom and culture, including art and music among different communities. For me, the Silk Road was about more than international trade. It portrayed the interactions of human civilizations, which contributed to the uniqueness of Asia or the so-called Asians.

4

Jung In Kang, “The Cultural Identity of East Asia in the Age of Globalization: Westcentrism and Asian Values”, The Korean Journal of International Studies, 2–1 (December 2004), 109–31. 5 Conversi, Daniele (2010) Cultural homogenization, ethnic cleansing and genocide. In: Denemark, Robert A., (ed.) The International Studies Encyclopedia, 12 Volume Set. Wiley-Blackwell, London, UK, pp. 719–742. 6 Ploberger, Christian (Editor), Ngampamuan, Soavapa (Editor), Song, Tao (Editor), China’s Belt and Road Initiative: The Impact on Sub-regional Southeast Asia, Routledge Frontiers of Political Economy, 2016.

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Land routes along the Silk Road, unlike the maritime, compelled caravans to interact with other communities and different cultures on the way to their final destinations. As a result of trade-driven interactions, even the smallest villages in the remote desert were exposed not only to the products coming from advanced civilizations but also to the exchange of ideas, knowledge, experiences, and philosophies. Accordingly, Silk Road was not merely a trade route but a road that fostered plenty of economic and cultural activities. Silk Road commerce brought otherwise hostile communities into interactions based on a peaceful manner, the peaceful connectivity. The historical Silk Road offers a template for modern international commerce “a modern metaphor for sharing and learning across cultures, art forms, and disciplines.” In present days, to bring the regional cooperation to the ultimate benefits, the new Silk Route or the Belt and Road needs a platform to promote cultural interactions among Asian communities. With the purpose of promoting prosperity and understanding among human civilizations, the Asia Cooperation Dialogue or the ACD, is a perfect platform for regional cooperation. With the advantage of geological proximity, regional cultural communication, the regional cooperation of the ACD is an essential mechanism to accelerate not only economic but also social progress. Along with cultural interaction based on the spirit and culture of the Silk Road, we could create a cultural bridge that connects people with different religious beliefs and backgrounds. With deeply connected ties between member States, collaborations and talks become easier, less offense and less conflict. The role of ACD in cultural cooperation will be vital. It will help accelerating the collective approach in gathering and garnering support to empower Asian culture. In this regard, I am more than happy to report that ACD has set up the ACD Cultural Coordination Centre in Tehran as a mechanism to review the in-depth discussion on the wide variety of cultural issues and enhance cultural ties Asia-Wide.7 Furthermore, the Islamic Republic of Iran also proposes to host the 4th ACD Ministerial Meeting on Cultural Cooperation in Tehran in the year 2016. The gathering of Ministers of Culture next year will ensure the materialization and implementation of cultural initiatives and ultimately establish coordination and coherence in cultural policymaking among Asian Countries. I would like to end my statement by referring to the speech by President Xi Jinping at UNESCO Headquarters, in which he said that: “History proves that only by interacting with and learning from others can a civilization enjoy full vitality. If all civilizations are inclusive, the so-called ‘clash of civilizations’ can be avoided and harmony among civilizations will become a reality.”8 We all agree that Asia is the cradle of ancient civilizations. As the birthplace of world’s major cultures, we have rich cultural diversities. Asia’s uniqueness is based on our constructive engagement with the basis of mutual understanding as well as the synergy of various cultures. And that is the beauty 7

Asia Cooperation Dialogue at http://www.acd-dialogue.org. Speech by H. E. Xi Jinping President of the People’s Republic of China At UNESCO Headquarters, at https://www.mfa.gov.cn/ce/cecz//cze/zgxw/t1142560.htm.

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of interactions despite diversities, which encourage more cross-cultural relations on peaceful coexistence. Having signified all the exquisite elements, I believe that the collaboration between the Belt and Road Initiative and the ACD forum as dialogue partners will forge a stronger bond between distinctive civilizations, strengthen Asia to counter the hegemonic globalization and eventually bring about sustainable economic prosperity in the region.

Cultural Tourism Boosts the Belt and Road Initiative Georgy Barkovsky

The year 2019 marks the sixth anniversary of the official proposal of the Belt and Road Initiative by President Xi Jinping. It is also the sixth anniversary of ChinaBelarus comprehensive strategic partnership. Our bilateral relations have entered a new stage of mutual trust and win–win cooperation. Besides frequent high-level visits, interpersonal exchanges have reached an unprecedented height. As a Chinese saying goes, “Friendship, which derives from close contact between the people, holds the key to sound state-to-state relations.” Amity between people is the basis of mutual understanding. I started to learn Chinese in my childhood and came to study in China later on. Since I graduated, I have been engaged in cultural exchanges between Belarus and China. I have found from my learning and working experience that the first and foremost way to know a country is to know its history and culture. Belarus may be a small Eastern European country, especially in comparison to China, but we are also more than 1,000 years old. Since its establishment, the Belarusian nationality has gone through many historical periods, such as Kievan Rus, the Grand Duchy of Lithuania, the Polish-Lithuanian Commonwealth, the Russian Empire, and the Soviet Union. With the interaction with both Eastern and Western cultures, we have formed a unique and highly inclusive national culture and characteristic. Like the Chinese people, we Belarusians are hardworking, kind-hearted, and peace-loving. However, these understandings are only limited to books. How can we make Chinese people truly understand us? “Traveling is a good way to expand our horizons.” Tourism has increased our mutual understanding and trust. Six years have passed since the establishment of our comprehensive cooperative partnership. With the development of mutual cultural exchange and tourism industry, Chinese elements are springing up in Belarus. G. Barkovsky (B) Federation of Belarussian Enterprises, Belarus, USA

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When getting off the plane, one will see Chinese on the airport signs. The LED screens on high rises broadcast enormous billboard-style advertisements of Air China and Huawei. In the China-Belarus Industrial Park, the Beijing Road and the Minsk Road extend in parallel. Under the dense tower cranes are construction projects of BUCC, the CRCC, and the MCC. More and more Belarusians are learning Chinese. Eating Chinese food is in vogue. Today, Belarus is becoming a popular destination, attracting more and more Chinese companies to make investments, study, and even settle down. I believe that the visa exemption policy between our two countries will draw more Chinese tourists to this beautiful “land of ten thousand lakes.” I would like to mention another piece of good news: we just launched “Belarusian Tourism Ticketing,” an official WeChat mini-program program. This program makes it easy for Chinese tourists to book and pay online for services related to “food, accommodation, travel, and entertainment” in Belarus. This makes the journey to Belarus available anytime. Finally, I wish everlasting friendship between the Chinese and Belarusian people.

The Belt and Road Initiative and Digital Xizang Yonghe Zhang

In the past 60 years, Xizang has been flourishing in economic and social development. In 2018, the regional GDP exceeded 140 billion yuan, which shows an increase of about 10%. In 2015, China issued Joining Hands to Build a Silk Road Economic Belt and a 21st-Century Maritime Silk Road−Vision and Actions, providing a rare opportunity for the development of Xizang. Xizang enjoys the advantages in ethnic, cultural tourism, and frontier trade. The Internet in Xizang is also gaining momentum. The Xizang Autonomous Region strongly supports e-commerce poverty alleviation by virtue of the Internet economy. In 2018, the e-commerce trade volume of goods and services in Xizang reached 20.6 billion yuan. Express delivery volume added up to 7.258 million pieces, up 27.9% year-on-year, and exceeded the national average for the first time in nearly three years. Currently, WeChat Pay and Alipay are available in most parts of Xizang. Sixty years ago, Xizang completed the transition from serfdom to socialism. The development of the Internet will bring about the second transition to Digital Xizang which is no longer the Xizang in the eyes of Westerners. The Xizang Autonomous Region, one of the five autonomous regions in China, is adjacent to the Xinjiang Uighur Autonomous Region to the north, Sichuan province to the east, Qinghai province to the northeast, and Yunnan province to the southeast, Myanmar, India, Bhutan, Nepal and other countries to the south, and Kashmir to the west. The land boundary is more than 4,000 km long with the north–south boundary of up to a bit over 900 km wide and the east–west boundary of up to a bit over 2,000 km long. It covers an area of 1.2022 million square kilometers, which is about 1/8 of the country’s territory. With an average elevation of more than 4,000 m, Xizang, known as the Roof of the World, has jurisdiction over six prefecture−level cities, one Y. Zhang (B) Human Rights Research Institute, Southwest University of Political Science and Law, Chongqing, China

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region, eight municipal districts, and 66 counties. Home to over 3 million permanent residents, it is an important gateway to China’s southwest border.

1 Development and Status Quo of Xizang In 1959, Xizang’s GDP was only 174 million yuan, and its per capita income is merely 142 yuan. In 2008, Xizang’s GDP reached 39.2 billion yuan, and the per capita net income of farmers and herdsmen ran to 3,170 yuan. According to The Report on the Work of the Government 2019, the GDP of the Xizang Autonomous Region went over 140 billion yuan in 2018, up by about 10%. The general public budget revenue amounted to 23.04 billion yuan. The per capita disposable incomes of rural residents and urban residents increased by about 13% and more than 10% respectively. Consumer price index was kept at 2.0%. In 2018, Xizang accelerated industrial incubation as the driving force for development. It has completed the Overall Industrial Development Plan for the 13th Five-Year Plan Period of the Xizang Autonomous Region. Xizang has been focusing on promoting the economic growth of seven advantageous industries to strengthen its economic ability. By developing plateau biology, tourism culture, green industry, clean energy, modern services, high-tech digital, border logistics, Xizang has developed a preliminary modern highland industrial system featuring environmental protection, distinctive characteristics, prominent advantages, and sustainable development. That has shifted economic development from an investment-driven model to an industry-driven one. New growth drivers have emerged. The economic structure has been optimized and high-quality development is achieved.

2 The Belt and Road Initiative and Xizang’s Development Xizang, located in the southwest of China, is a critical hub between China and the outside world. It is one of the nationally designated key border areas for opening and development. It is also a vital gateway to South Asia and the Bangladesh- ChinaIndia-Myanmar Economic Corridor. In 2015, Xizang was included in the Silk Road Economic Belt when Joining Hands to Build a Silk Road Economic Belt and a 21st-Century Maritime Silk Road−Vision and Actions was released. The Belt and Road Initiative has endowed Xizang with an even more important strategic position as the Sixth National Symposium on the Work in Xizang defined Xizang as an important gateway to South Asia. This is a rare opportunity for the development of Xizang. Xizang was once a closed and backward city regarded by many European adventurers as paradise. In fact, however, Xizang has never been a paradise. Xizang, adjacent to India, Nepal, and other South Asian countries, has always been a crucial

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platform for exchanges among South Asian countries. China and South Asian countries are highly complementary in economic terms with great potential for development. The Belt and Road Initiative has made Xizang the forefront of opening to the outside world, providing vast space for economic and social development, fostering the integration of Xizang into the world. As the southwest border of China, Xizang is a gateway to South Asia and a critical region for the development of border economy. Therefore, it is particularly important to give full play to regional advantages and characteristics against the backdrop of the Belt and Road Initiative. After 40 years of reform and opening-up, Xizang is standing at a new historical starting point and facing new historical opportunities. However, Xizang’s economic and social development still lag behind the rest of the country. To ensure that Xizang will finish building a moderately prosperous society in all respects by 2020, it must adhere to the development path with its characteristics while seizing the historic opportunities brought by the Belt and Road Initiative. Xizang will develop through focusing on economic development that upholds ethnic unity and preserves ethnic characteristics. The locational advantage of Xizang is mainly manifested in two aspects. First, Xizang can fully tap the potential of ethnic, cultural tourism in the context of the Belt and Road Initiative. Tourism is vital to the current economic development of the world. At present, many local tourism industries in China have made achievements and tourism is becoming a pillar industry in regional economy. Xizang is uniquely situated on the southwest border of China, bordering India, Bhutan, Myanmar, Nepal, and other countries and regions as well as adjoining Qinghai, Sichuan, Yunnan, and Xinjiang. The particularity of its geographical location, the diversity of its natural landscape, and the richness of its ethnic culture lay the foundation for its goal of becoming a world-class tourism brand. The tourism economy of Xizang has been very fruitful in the past 30 years since reform and opening-up. Now it has basically taken shape. The only way for a specific region to gain greater economic benefits in the fierce competition is to give full play to regional characteristics and make advantageous local industries grow. The unique ethnic culture industry is a focal point for Xizang to fully realize its tourism potential against the background of the Belt and Road Initiative. We should leverage the decisive role of ethnic and cultural capital in driving the whole regional economy and diminishing disparity in development. Besides, as we are developing cultural tourism, we must realize that ethnic culture is the soul of Tibetan cultural tourism. Despite occupying a small proportion in national tourism economy, Xizang enjoys a strong resource potential and development momentum in tourism with inestimable value. To boost cultural tourism, the central government has also vigorously supported Tibetan culture in recent years. For example, from 1989 to 1994, the central government allocated 53 million yuan and a massive amount of gold, silver, and other valuable materials to maintain the Potala Palace. In 2001, another 330 million yuan was allocated for the second-phase maintenance of the Potala Palace and the renovation of Norbulingka and Sakya Monastery. According to statistics, the central government spends as much as 4 to 5 million yuan annually on the protection of cultural relics in Xizang. A series of tourism projects, including sightseeing, history

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and culture tours, folk customs and pilgrimage, have been developed in combination with supporting policies of the central government and the unique culture of Xizang. They have become the basis for a stronger Tibetan cultural industry. Besides, Xizang can capitalize on the Belt and Road Initiative to boost frontier trade. Since the Reform and Opening-up, Xizang’s frontier trade has embarked on a stage of huge development with the support and encouragement of state policies. In addition to steady growth, frontier trade in Xizang has also maintained a surplus for a long time, and exported goods have shown a tendency toward diversification. At this point, a new pattern of economic and trade development has taken shape in Xizang for the first time. In this new pattern, cross- border ethnic groups are the leading players. By focusing on border areas and counties and relying on the economic growth of the whole autonomous region and neighboring provinces and regions, Xizang will open up to the outside world and rejuvenate its economy. Whether in historical, geographical or strategic terms, Xizang’s foreign frontier trade enjoys favorable conditions that cannot be underestimated in the Belt and Road Initiative. The growth of frontier trade requires the optimization of product structure and the development of ethnic industries. Xizang’s cultural products packed with ethnic features are highly valuable, especially from the perspective of the industrialization of ethnic products during the foreign frontier trade. By taking advantage of the Belt and Road Initiative, Xizang is able to build mutual trust with neighboring countries and regions and foster an external environment conducive to the development of frontier trade. The Belt and Road Initiative advocates that countries should act in concert and move toward the objectives of mutual benefit and collective security. By doing so, economic ties and political trust will be strengthened; To enhance cultural exchange and encourage different civilizations to learn from each other and prosper, Xizang should seize the historical opportunity in the national planning, target the vast market in South Asia and Southeast Asia, improve the frontier trade system promptly, and take the initiative amid the economic exchanges with the world.

3 Internet and New Opportunities for Xizang Sixty years ago, Xizang completed the first transition from serfdom to socialism. Now it has ushered in a new era of the Internet, thanks to the development of Internet economy. It will finish the second transition from a close, backward region to Digital Xizang. This process has been particularly evident since 2016. In 2016, total investment in telecommunications services amounted to 6.429 billion yuan, up 24.4% year-on-year. The number of mobile phone users reached 3.316 million, with a penetration rate of 102.7 subscribers per 100 people. The number of fixed broadband Internet subscribers totaled 383,000 with a household penetration rate of 54.2%. The number of mobile Internet users reached 1.743 million. A total of 3,126 administrative villages in six cities - Lhasa, Shigatse, Shannan, Nyingchi, Qamdo, and Nagqu - successfully applied for the pilot project of universal telecommunications services. Mobile communication was available in 300 native

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villages, and broadband was accessible to 200 administrative villages with a coverage rate of 83.8%. Communication coverage was completed in ten counties eligible for poverty alleviation and in 377 poverty alleviation relocation sites in inhabitable areas. Lhasa and Nyingchi succeeded in applying for broadband demonstration cities of China. By the end of 2016, 854 websites and 1,573 domain names have been registered across the region. Besides, over the past year, fees for Internet broadband, mobile Internet access, and cellular data have dropped by 31.4%, 14.3%, and 19.4% respectively. In 2018, Xizang implemented the 68.6 billion yuan invested by the central government, completing a total investment of 19.52 billion yuan. Currently, mobile payment methods including WeChat Pay and Alipay are available to most areas in Xizang. The Xizang Autonomous Region also strongly supports e-commerce poverty alleviation through the Internet economy. Since 2012, e-commerce has developed quickly across the country. Xizang has huge potential for e-commerce, courtesy of its bountiful property. Xizang should have a broader market, given its unique possession of high-quality specialties. Xizang Ayun E-commerce Co., Ltd. has done many favorable things to help Tibetan enterprises, and people improve their income and achieve shared prosperity with the Internet. Since 2013, e-commerce service stations have been established in Ngari and Nyingchi, Xizang, especially in Coqen, the highest area in Ngari. In Coqen, Jinzirong produces an annual output of 40 tonnes in raw materials. In 2015, Ayun E-commerce established cooperation with Coqen Jinzirong. In 2016, processing and production were started, and the sales volume amounted to more than 12 million yuan. According to statistics, while Ceri of Coqen is home to less than 2,000 people, it has trained 500 people by 2017, enabling a proportion of people to be employed. Cuoqin Ayun E-commerce has also succeeded in offering social services. Zhuoga, a girl from Gongbo’gyamda County, Nyingtri Prefecture, has opened a Weidian, or WeChat store with the help of Ayun the e-commerce lecturer. Ayun helps to launch local specialties on the platform, generating monthly sales of about 400,000 yuan. It stimulated not only local economic development but also the poverty alleviation through e-commerce. Xizang Ayun E-commerce Co., Ltd. proposes to launch the Double 100 plan in the autonomous region and by bringing talents and e-commerce enterprises together to provide better e-commerce services. In 2018, the e-commerce transactions of goods and services in Xizang reached 20.6 billion yuan (B2B e-commerce included). Online retail sales reached 5.42 billion yuan, showing an increase of 137.7% from last year, with a growth rate of more than 50% for two consecutive years. The online retail sales accounted for 9.1% of the total retail sales of consumer goods, up by 4.7 percentage points compared with last year. E-commerce has been playing an increasingly important role in boosting consumption. Express delivery volume added up to 7.258 million pieces, up by 27.9% year-on-year. Its growth rate ranked among the top among Xinjiang, Gansu, Qinghai, and other remote western provinces and regions. The growth also exceeded the national average for the first time in nearly three years. It reflects the increase of e-commerce transaction size to some extent.

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By the end of 2018, Xizang has been home to more than 2,200 e-commerce enterprises that encompass transaction, logistics, payment, finance, marketing, and other types of services. With over 1,600 enterprises, Lhasa is a pacesetter. It is followed by Nyingchi and Shannan, which boasted more than 100 businesses. There were fewer companies in Shigatse, Qamdo, and Nagqu. The number of online businesses and e-commerce employees in Xizang surpassed 30,000 and 16,000, respectively. The Xizang Autonomous Region will also build a new ecosystem for ecommerce development, sparing no effort to promote e-commerce in agricultural and pastoral areas. Xizang will foster the integrated development of online and offline services, accelerate the establishment of a commercial distribution system in Xizang, encourage enterprises to set up logistics distribution networks in urban and rural areas as well as eligible towns and townships. Besides, Xizang will further improve the urban−rural distribution network, which includes logistics distribution system at the county, township, and village levels, postal logistics, and the logistics distribution system in agricultural and pastoral areas. Xizang has become one of the three provinces with the fastest e-commerce sales growth, according to the 2017 National Report on the Development of Digital Economy released by Alibaba Research Institute. E-commerce is playing an increasingly important role in boosting consumption in Xizang, tapping the potential of tourism, catering, and other service industries. Clearly e-commerce has become a new engine of Xizang’s economic development. JD.com has also signed an agreement on a comprehensive strategic cooperation framework with the Xizang Autonomous Regional People’s Government and Lhasa Municipal People’s Government. In accordance with this agreement, the two sides will advance a comprehensive “Internet Plus” cooperation in internet and modern logistics, “the development of agriculture, rural areas and farmers,” commercial circulation, data services, business startup and innovation, medicine, and finance. The fruits of rapid development have brought people of all ethnic groups living in Xizang a sense of happiness and fulfilment. As the Belt and Road Initiative expands, Xizang will no longer be a remote, isolated place surrounded by high mountains. Nor is it a mysterious, backward place for spiritual enlightenment that satisfies some people’s “noble” aesthetic feelings. The Internet revolution has brought earth-shaking changes to Xizang. Xizang is catching up with the Internet era and embracing digital economy. It has transformed into a Digital Xizang, a far cry from what it used to be in the eyes of Westerners. Translated by Mo Hao.

The Belt and Road Initiative and Bilateral Cooperation

The Link Between the EEC of Thailand 4.0 Model and China’s BRI: A New Chapter of Thailand-China Economic Relations Aksornsri Phanishsarn

There is a long history of bilateral relations between Thailand and China, economically, politically, and socially. Since 1975, the ties have been developing in a sound and stable manner. High ranking leaders of Thailand and China frequently visit each other and share great affections for each other. His Majesty the King, Her Royal Highness Princess Maha Chakri Sirindhorn and other Royal Family members have visited China several times. Both Thailand and China admire the long history and shared culture of each other and thus enjoy great potential for people-to-people and cultural exchanges. Both countries benefited from rapid expansions in trade and investment. Currently, China is the largest trading partner of Thailand, both in terms of the largest export market and also the largest import source. Chinese are the largest tourist group of Thailand with about 10 million Chinese tourists visiting Thailand each year. Thailand-China relationship has set a good example for friendly relations between neighboring countries. Even though at times, Thailand would face political changes, it continuously kept close ties with China. The Thai government viewed it as highly important to strengthen economic ties as well as trade and investment relations between Thailand and China. Therefore, Thailand-China friendship could be viewed as a good model of co-existing in harmony and joint development for two different political systems. However, both Thailand and China are recently faced with an increasingly uncertain and unstable world, especially with disruptive technologies and undergoing major economic transformation and adjustment.

A. Phanishsarn (B) Faculty of Economics, Thammasat University, Bangkok, Thailand

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_16

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The two countries need to develop their relations into a new chapter, especially in terms of economic ties. In addition, given its strategic location at the heart of mainland Southeast Asia and status as the region’s second-largest economy, Thailand can play an important role in and gain benefits from linking its new economic model of Thailand 4.0 with China’s Belt and Road Initiative (BRI).

1 The EEC Mega Project of Thailand 4.0 Model and Its High Potential to Coordinate with China’s BRI Recently, the Thai government has launched its new development project in the Eastern Economic Corridor (EEC) with the hope to transform the country’s potential eastern provinces to be a new growth corridor. As Thailand’s manufacturing base needs major upgrades, the government has come up with its economic grand development plan, the so-called “Thailand 4.0” model, to transform a country into a digital and innovation-based economy with the 4th industrial revolution or Industry 4.0. Therefore, Thailand 4.0 is a new economic model aimed at pushing Thailand up in the high-income range and transforming its economy from one reliant on manufacturing products to one driven by innovation, research, and development. The EEC lies at the heart of the Thailand 4.0 model to transform the country’s competitiveness. Since 2015, three eastern provinces of Thailand, which are Chachoengsao, Chonburi, and Rayong, have been designated for the development of the EEC to upgrade its traditional industries into Industry 4.0. Thailand hopes to develop this strategic location of the EEC to grow into a hub of trade and investment, a center for regional transportation and logistics, a significant source for high-skilled human resources, and most importantly, a leading ASEAN economic zone with digital technology. Therefore, The EEC is a key part of Thailand’s vision to be an “innovation-driven economy” in the region. The EEC area covers over 13,000 square kilometers. The Thai government has launched various measures to support and accelerate economic growth in the EEC, for instance, concrete measures to develop modern transportation systems, strategic logistics hub, High-skilled human resources providing various facilitation and promotions to attract leading high-tech foreign investors to the EEC area. At the same time, with the BRI, China is trying to coordinate with the national economic policies of each country that participates in the BRI. In the case of Thailand, the 4.0 model and the EEC mega project have high potentials to coordinate with China’s BRI.

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In addition, China’s BRI includes 6 corridors linking with its neighboring countries, which consisting of (1) China-Mongolia-Russia Economic Corridor (2) New Eurasian Land Bridge (3) China-Central and West Asia Economic Corridor (4) ChinaPakistan Economic Corridor (5) Bangladesh- China-India-Myanmar Economic Corridor and (6) China-Indo-China Peninsula Economic Corridor. With Thailand’s geographical location at the heart of China-Indochina Peninsula Economic Corridor, it is identified by China as the most significant and fundamentally robust country in this peninsula. Interestingly, with the “Made in China 2025” plan, China has made positive progress and gathered abundant experience in digital economy, sharing economy, clean energy, and other fields. Due to the changing global economic landscape and China’s rapid economic development, Chinese investment patterns have been shifting and upgrading. Thailand with its high potential is ready to explore ways for cooperation in the above areas with China. In this regard, Thailand aims to connect its EEC mega project with China’s BRI to seek more investment and trade opportunities.

2 Infrastructure Development of the EEC With the EEC, the Thai government has ambitious plans to modernize the country’s economy by transforming its strategic three provinces of the EEC to be smart cities with high-technology, building a high-speed rail, new ports and new airports. The project includes a high-speed rail link to connect Bangkok’s two main airports, Don Mueang and Suvarnabhumi with U-Tapao outside Pattaya as part of the plan to develop the area as a trade and investment hub. Thailand’s new Infrastructure projects will also connect China and other ASEAN countries, such as a dual-track train system and develop new digital infrastructures such as a submarine cable linking with neighboring countries. Therefore, with Thailand’s strategic location at the heart of ASEAN, its longstanding trade and economic cooperation with many countries, the EEC infrastructure project presents enormous opportunities for Chinese investors to expand their business in the region.

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Source www.boi.go.th

3 Industrial Links in the EEC The two counties should deepen and expand practical economic cooperation, working together to push for industrial upgrading. The two sides should uphold the innovationdriven strategy and add more technical content to traditional industrial cooperation, promoting cooperation in new industrial models. The Thai government sees the economic transformation and upgraded industries as its top priority. Therefore it seeks to ensure a supportive business environment and ecosystem for investors. Currently 10 key industries in the EEC have been identified as high potential new-growth engines for Thailand, which serve to enhance the competitiveness of the country in the future. These 10 targeted industries consist of (1) robotics and automation (2) aviation and logistics (3) biofuel and biochemical sector (4) digital sector (5) the next-generation automotive sector (6) smart electronics (7) advance agriculture and biotechnology (8) food for the future (9) wellness tourism and (10) medical hub. At the same time, with the “Made in China 2025” plan, China has highlighted 10 key prioritized industries that consist of (1) new-generation information technology (2) robotics (3) aviation and aerospace equipment (4) maritime equipment and hitech ships (5) railway transport (6) new energy and energy-saving vehicles (7) energy equipment (8) Agricultural equipment (9) new materials (10) bio-pharmaceutical and hi-tech medical devices.

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Source www.boi.go.th Similarities exist between Thailand’s EEC targeted industries and China’s “Made in China 2025” strategy. China is seeking to upgrade existing hi-tech industries through digitization, and the EEC plan strives to attract the same industries, especially aviation and robotics. New growing areas for bilateral cooperation have been open in e-commerce, logistics, satellite, navigation system, and other fields. Some Chinese companies like Huawei have come to Thailand for investment. This will bring bilateral economic cooperation to a higher level. Importantly, the linkage and coordination between the EEC and China’s BRI could strengthen the Thai-Chinese supply chain network and expand export markets.

4 Transportation Network of the EEC Along with attracting new investors, there are key EEC infrastructure goals for a seamless transportation network, especially between Bangkok and eastern Thailand. In addition, there will also be an overland route to link with Southwest China via Laos that connects Thailand’s EEC with China’s BRI. Thailand is currently developing its first high-speed train linking Bangkok and Nakhon Ratchasima, a gateway to the northeastern region of Thailand, which is likely to be extended to the Thai-Laos border in the future. This rail route will also connect the EEC via another high-speed rail project linking Bangkok’s two international airports, Don Mueang and Suvarnabhumi, with U-Tapao airport in the EEC region.

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The Thai government hopes to see more investments from Chinese companies with funds and technology to engage in the building of the transportation infrastructure of the EEC, and translate railway cooperation into shared benefits for Thailand and the whole region. On the maritime route, the Thai government plans to expand the capacity of two deep seaports in the eastern region that are also aligned with China’s BRI–Laem Chabang Port phase three in Chonburi and a Map Ta Phut Industrial Port phase three in Rayong. Both ports are listed as high priority in the EEC infrastructure projects, along with high-speed rail and U-Tapao International Airport in Rayong.

5 China’s Outward FDI in Thailand With the BRI, Chinese businesses have been continuing to expand their outward investments along the Silk Road. This can also be seen from the number of Chinese companies that have invested in Thailand, especially in Rayong Industrial Park, a joint project between China’s Holley Group and the Thai developer Amata Corporation, with over 100 Chinese factories including producers of auto tires, auto parts, telecom parts, solar equipment, machines, electronics and other advanced technologies equipment. Thailand’s attempt to secure foreign investment has led to ambitious plans for infrastructure projects and the EEC mega project conducted by the government. Recently, Thailand has already approved legislation on the EEC that aimed at attracting more investment, for example, providing tax breaks for investors in the economic corridor and allowing them to rent land for up to 99 years. With the aim of attracting foreign and domestic investments in Thailand’s digital industry, the Thai government by the Board of Investment (BOI) has recently approved investment measures to support innovation and digital ecosystems, such as innovation incubation centers. With high-profile Chinese investors, like Alibaba planning to expand its investments in the EEC region, foreign investors received the signal that Thailand is open to high-tech and advanced businesses. Therefore, it is a time for synergy between Thailand’s EEC and China’s BRI as Chinese businesses utilize their expertise in more advanced technology to construct high-speed trains, cutting-edge airports and smart cities at competitive prices.

6 Strategic Issues and Recommendations All things considered, the links between Thailand’s EEC project and China’s BRI will provide Thailand-China economic relations with new opportunities in the following aspects. Firstly, there will be opportunities for the two countries to engage in mutually beneficial cooperation and promote economic development jointly.

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China’s policies and plans for building a modern and high-technology China, such as supply-side structural reform, industrial transformation and upgrading, innovative growth and BRI international cooperation, have created more opportunities for Thailand and China to deepen their mutually beneficial economic cooperation. The EEC promotes more advanced industrial sectors which the Chinese have expertise in most of them and will attract more Chinese investors. Therefore, the two countries should also deepen and expand practical cooperation in trade, increase the use of technology in traditional industrial cooperation, and encourage cooperation in new industries, conduct more cooperation in modern agriculture, digital economy, high-end manufacturing, new energy and other fields. Also, we need to make sure that existing high-speed rail cooperation will deliver benefits to the local people. Thailand and China should further complement each other’s development strategies, firmly support each other in choosing the development path that suits their respective national conditions, synergize Thailand 4.0 model and the EEC with China’s BRI in terms of the policy, law, and enforcement, creating favorable conditions for broader and closer cooperation. At the same time, the Thai government welcomes technology from Chinese companies to help improving the production efficiency of local firms and capacity building for local human resources and the need to use technology to boost income for local workers with the development concept of not leaving anyone behind. The exchange of technology is at the heart of the EEC project. Secondly, there is a great potential for Chinese outward direct investment to use Thailand as a production base in ASEAN. Thailand is located right at the heart of the ASEAN region, which is the world’s 6th largest economy with a population of more than 650 million. ASEAN will rise to the world’s top four economic blocs by 2030. Economic cooperation and connectivity within ASEAN have constantly expanded and deepened over the years. The Regional Comprehensive Economic Partnership or RCEP between the 10 ASEAN Member States and its 6 Dialogue Partners (i.e., China, Japan, South Korea, India, Australia and New Zealand) is also expected to conclude very soon, and will become the world’s largest trading bloc, representing 31.6% of the world’s GDP. Foreign Direct Investment into ASEAN in the year 2017 increased by 11.6% or USD 137 billion, with intra-trade amounting to 19.4% of the FDI. This reflects close economic relations between the Member States, and it is believed that this level of economic connectivity will expand rapidly in the future. Thailand’s strategic location makes it attractive as a hub in the region and it is also the center of export, center of production of high-value-added products in the EEC and conveniently export to other countries such as Cambodia, Laos, Myanmar, and Vietnam (CLMV) and the ASEAN region. From this point, Thailand’s national strategy and its policy to make EEC a thriving economic hub within ASEAN and China’s BRI complement each other well and will bring greater economic opportunities for both countries. Thirdly, Thailand has emerged as a major beneficiary from improved relations between China and Japan by providing opportunities for joint development initiatives

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in the EEC. As China and Japan plan to cooperate in a third country, a deal was signed in 2018 by China Development Bank (CDB) and Japan Bank for International Cooperation (JBIC) to establish a cooperation framework in order to provide joint loans when investing in infrastructure in third-country markets. Thailand is known as a good friend of both China and Japan. It’s also one of the most attractive countries for Sino-Japanese joint investment projects. As for Japan, Thailand stands at the center of Japan’s investment in ASEAN. The total value of Japanese investments in the country reached approximately 4 billion USD in 2018, according to Thailand BOI report, and major Japanese auto firms such as Toyota, Nissan and Honda have built factories in Thailand for decades. Therefore, it is viewed that many of the China-Japan deals focused on Thailand, including a project to promote the development of Smart City in Chonburi province of the EEC, involving Japan’s JFE Engineering and Chinese firms. The BOI of Thailand has also launched an investment incentive scheme for the Smart City initiative, which is designed to upgrade people’s quality of life with intelligent platforms; namely, Smart Environment, Smart Mobility, Smart People, Smart Living, Smart Economy, Smart Governance and Smart Energy. Fourthly, as both Thailand and China are developing countries with similar development tasks and are faced with the task of securing balanced economic and social development and transcending the middle-income trap, the two countries should cooperate to promote more advanced innovation and enhance mutually beneficial cooperation in economic and social development. Therefore, there will be opportunities for the two countries to share experience in state governance to build confidence in the path of development that suits respective national conditions. Thailand upholds the “Sufficiency Economy Philosophy: SEP” proposed by His Majesty Late King Bhumibol Adulyadej, puts forward Thailand 4.0 model, Digital Thailand and the EEC, working on its national development strategy for the next 20 years, while China pursues innovative, coordinated, green, open, and shared development and stays committed to developing a modernized and innovationdriven economy. In the future, Thailand and China should communicate more on the development of philosophy, strategies, and measures so as to learn from and complement each other adding fresh impetus to each other’s growth. In addition, the two countries should strengthen their continuous exchanges and move forward to a new chapter of cooperation in science and technology, promote knowledge and technology-sharing, digital economy, small-and- mediumsized enterprises, talent exchange, and training, increase the exchange of experience in poverty reduction and rural development, and support think tanks and the youth in carrying out cooperation and communication. Last, but not least, there will be opportunities for the two countries to expand cooperation in regional and international affairs and to take the lead in promoting inclusive cooperation in the region for a shared future. Thailand and China have always enjoyed a close relationship. Both countries have faced and overcome challenges. Over the years, their relations have advanced to

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strategic partnership. This strategic partnership can play a role in helping to promote and build confidence and trust in the region. Accordingly, the strategic partnership has also had positive effects that spill over overall ASEAN-China relations. As the second-largest economy of ASEAN nations and with its geographical location advantage, Thailand is well-positioned to serve as a bridge between ASEAN and China. This year, Thailand, as an ASEAN Chairmanship, gives priority to neighborhood diplomacy and will deepen relations with its neighbors in accordance with the principle of amity, sincerity, mutual benefit, and inclusiveness and the policy of forging friendship and partnership with its neighbors. Therefore, Thailand will play a positive role with the ASEAN Chairmanship to enhance ASEAN’s centrality in regional cooperation and work together to upgrade ASEAN-China cooperation and to push forward the Lancang-Mekong Cooperation (LMC) for more concrete sub-regional cooperation. Furthermore, Thailand values the influence and role of China and supports China in taking part in international and regional affairs, expand bilateral and friendly cooperation with China to cover multilateral areas, and jointly advocate international cooperation in development, and implement the 2030 Agenda for Sustainable Development of UN to jointly make contribution to world peace and development. To summarize, the Thailand-China relationship, which has arrived at a new historical starting point, is faced with an increasingly uncertain and unstable world, especially with disruptive technologies and undergoing major economic transformation and adjustment, the two counties need to develop their relations into a new chapter. An important dimension of the partnership between Thailand and China is the work that the two countries are doing to promote connectivity, both bilaterally and at the regional level. These efforts, undertaken by the two governments in cooperation with the private sector, have helped to promote and build confidence and trust in the region. Therefore, the friendly cooperation between Thailand and China, the mutual political trust, closer economic relations as well as people-to-people and cultural exchanges are thriving in the process of development. We should take a step further and conduct all-dimensional economic and non-economic cooperation in the future.

Status and Prospects of Cooperation Between China and Ukraine in the Context of the Belt and Road Initiative O. Aleksandrova

Modern China demonstrates a balanced fundamental approach to solving complex world problems. This is especially true with the Belt and Road Initiative proclaimed by China, which is of a general nature and combines solutions to local, regional and global problems, implements the unified approach to dominance on land and sea, connects projects in Europe, Asia and Africa and presents the world as noted the academician of the Chinese Academy of Social Sciences, Zhang Yunling, a new development model based on consensus.1 The Belt and Road Initiative is well correlated with China’s focus on inclusive development2 and the desire of Ukraine to join the cohort of countries that make necessary contributions to the joint development of mankind in the 21st century. Therefore, it is considered expedient to consider the current state and prospects of cooperation between China and Ukraine. The specificity of trade and economic relations between China and Ukraine. At the end of 2016 China became the second trading partner of Ukraine. The trade turnover between the two countries amounted to 8.6% of the total volume of the foreign trade of Ukraine. The state of economic development of Ukraine in recent years has affected trade relations between Ukraine and China. Between the end of 2012 and the end of 2016, the trade turnover between the two countries decreased by 31.5%—from $ 9.5 billion to $ 6.5 billion.

1 Zhang Yunling: The Belt and Road initiative provides the world with a new model. http://russian. cri.cn/3060/2017/04/25/1s602987.htm (in Russian). 2 Ukraine—China—25 Years of Cooperation: Results and Prospects. The Belt and Road: a monograph.—Kyiv: “Institute of World History of the National Academy of Sciences of Ukraine”, 2018. pp. 32–39 (in Ukrainian).

O. Aleksandrova (B) The Faculty of History and Philosophy, Borys Grinchenko Kyiv University, Kyiv, Ukraine

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_17

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The structure of Chinese imports has not changed significantly. China mainly supplies electrical machinery to Ukraine—24.7% of the total in 2016, reactors, boilers and machinery respectively—17.4%, plastics and polymer materials -5.7%, organic chemical compounds—3.7%, chemical products—3.2%, footwear—3.1%, toys— 3%, goods of ferrous metals—2.8%, clothing—2.6%, resin and rubber—2.1%, furniture—2%. China supplies Ukraine with raw materials in insignificant volumes. In particular, the share of ferrous metals in the total Chinese imports in 2016 was 3.8%. Such a structure of Chinese import to Ukraine has changed little over the last 6 years. China continues to export finished products to Ukraine.3 Ukrainian export to China is mainly represented by raw materials and mineral products. There is a significant increase in the share of cereals, fats, and oils, while the proportion of ore, slag, and ash is decreasing. In 2016, the main export commodity groups of Ukraine were iron ore, whose relative share in the overall structure of exports was 34.7%, cereals—25.3%, fats, and oil—28.8%, wood—2.6%, reactors, boilers, and vehicles—2.3% and electric vehicles—1.2%. The trade-in sphere of services continues In 2016, the total volume of trade in the sphere of services between the countries amounted to 156.2 million US dollars, which is almost equal to the volume of trade in sphere of services between countries in 2013, which amounted to 157.8 million US dollars. The structure of Ukrainian export of services to China mainly consists of 4 export positions: transport services, business services, tourism services, and telecommunication services, including computer and information services. It is worth noting that significant increase in export of services from Ukraine to China in the first quarter of 2018, amounted to 22.4 million US dollars and exceeded the indicator of the corresponding period in 2017 by 86.8%. The import of services from China to Ukraine increased in the first quarter of 2018 by only 18.0% and amounted to 56.6 million US dollars. As of January 01, 2017, the volume of Chinese investment in the economy of Ukraine amounted to 16.4 million US dollars. The largest volume of Chinese investments was directed to agriculture and fisheries—39.1%; to industrial enterprises—20.1%, incl. processing industry—18.2%; wholesale and retail trade— 11.9%; transport—9.1%; construction—6.9%. On the other hand, the volume of investments from Ukraine to China is about $ 1.3 million. The state of investment activity between Ukraine and China is characterized by passivity and is at a low level. The parties have strong potential for the development of investment cooperation.4

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Oliynyk O. Foreign-economic policy of China in the conditions of globalization of the world economy: lessons for Ukraine. Bulletin of the National Bank of Ukraine (Visnyk Natsional' noho banku Ukrayiny). 2015. N6 (232). p. 46 (in Ukrainian). 4 Oliynyk O. M. Results of financial and economic cooperation between Ukraine and China in the period of 2012–2015: achievements and problem aspects. // The influence of global finance on the monetary and financial system of Ukraine: monograph / [T. P. Bogdan, A. M. Sharov, O. O. Slyosko and others.]; National Academy of Sciences of Ukraine, State Enterprise “Institute of Economics and predicting. NAS of Ukraine.” Kyiv, 2017. P. 320 (in Ukrainian).

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China is the largest creditor in Ukraine. Since 2012, China has signed four loan agreements with Ukraine, which provide for the use of state guarantees totaling $ 6.7 billion.

1 Assessment of Achievements in Financial and Economic Cooperation between China and Ukraine5 The Agro-Industrial Sphere: Over the past years, Ukraine and the PRC have developed promising interconnections in the agro-industrial sphere. Today Ukraine and China have signed a significant number of contracts for the supply of cereals, meat, and meat products to the Chinese market. Also, China carried out a number of activities for the certification of Ukrainian agricultural products. According to the results of 2016, the export of Ukrainian products to China was $ 1.025 billion. Key export products: oil—$ 527.1 million, grain cereals—$ 464.1 million, flour and cereal industry products—$ 16.833 million, oilseed crops—$ 3.630 million, cheese and yoghurts—$ 2.1 million, confectionery—$ 1.9 million. Over the same period, imports amounted to $ 105.2 million. Key imports: food industry residues—$ 14.2 million, tobacco—$ 12,4 million, canned fish products—$ 11,359 million, vegetables—$ 6,7 million. In order to expand cooperation in the agricultural sector between the governments of Ukraine and the PRC, a Sub-commission on Agricultural Cooperation, the Commission on Cooperation between the Government of Ukraine and the Government of the People’s Republic of China (hereinafter the Sub-commission), which is an important body for bilateral cooperation between countries at the state level, was established. In August 2017, the sixth meeting of the Sub-Commission was held. During the meeting, it was noted that cooperation between Ukraine and China is gradually expanding. In 2017, Chinese market opened for the import of Ukrainian frozen beef and China’s import of Ukrainian dairy products, oilseeds and nuts also increased. Ukraine is interested in opening the market of China in the near future for Ukrainian cherries, egg products, poultry meat, honey and beekeeping products, rapes, wheat, blueberry, sorghum, apples. The Ukrainian party also expressed hope for the earliest 5

Oliynyk O. Measures of monetary policy of the Chinese government in the post-crisis period. Bulletin of the National Bank of Ukraine (Visnyk Natsional' noho banku Ukrayiny). 2015. N1 (227). pp. 63–68 (in Ukrainian). Oliynyk O. M. Status and prospects of development of the energy industry in China: prospects of cooperation for Ukraine. Problems of Science. 2015. N9-10 (177– 178). pp. 42–47 (in Ukrainian). Oliynyk O. Foreign-economic policy of China in the conditions of globalization of the world economy: lessons for Ukraine. Bulletin of the National Bank of Ukraine (Visnyk Natsional' noho banku Ukrayiny). 2015. N6 (232). pp. 40–647 (in Ukrainian). Oliynyk O. M. “Green development” as an instrument of the innovation policy of China. Problems of Science. 2015. N4-5 (172–173). pp. 22–30 (in Ukrainian).

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signing of protocols for exporting to the Chinese market sunflower oil cakes and beet pulp, starting in 2018. The parties identified promising directions for joint projects in the agrarian sector, in particular the cooperation in the development of infrastructure and logistics, more active and close cooperation in the field of veterinary and phytosanitary, exchange of experience in scientific and technical developments and the field of green energy. Also interesting for Ukraine is cooperation in the field of geo-cadaster and geospatial data formation. The Chinese side has shown interest in working together in the field of genetics and breeding, the development of animal husbandry and renewable energy sources, which will significantly expand trade and investment cooperation. The Technological and Economic Sphere: Ukraine and the PRC are interested in establishing cooperation in the field of machine building, in particular the manufacture of airplanes. The search for promising new developments for setting up production at own industrial facilities is perhaps the most common industrial policy of the PRC leadership. Currently, the Chinese side is studying the possibility of serial production of the new Ukrainian transport An-178 with loading capacity up to 18 tons from Antonov State Enterprise (Kiev) at the capacities of the PRC. PRC also shows interest in establishing a joint production of aircraft engines with Ukroboronprom State Concern. Presently, the Chinese aviation company AVIC plans to establish joint production of aviation engines with Ukrainian Ivchenko-Progress Stat Enterprise. Today, Ukrainian is considering the possibility of producing Chinese warplanes with Ukrainian engines, which provide for delivery to the Ukrainian Air Force. This is Chinese L-15 light attack planes from Hongdu. L-15 aircraft is equipped with AI222 K-25F engines of Ukrainian production, created by Zaporizhzhya Motor-Sich JSC and Ivchenko-Progress SE with the participation of FED Kharkiv Scientific and Production Corporation. Beijing Skyrizon Aviation Industry Investment Co. Ltd has created a joint venture with Motor Sich, which is based in China itself. Beijing Skyrizon finances the launch of production. The Ukrainian side provides technology. Moreover, the Chinese have already invested $ 100 million in the modernization of Motor Sich production facilities in Ukraine and signed the agreement on investing another $ 150 million in the promising development center and pilot production. The Financial Sphere: In 2014, the agreement was reached between Ukrainian and the PRC on the allocation of about 18 billion US dollars to implement the rental program with a purchase option in Ukraine. The State Mortgage Institution of Ukraine and the specialized financial institution of the PRC signed a memorandum on the joint implementation in Ukraine of the state program that will allow citizens to pay rent with the subsequent right of purchasing at 3% per annum in UAH. In 2015, the agreement was reached between Chinese and Ukrainian parties on the investment of infrastructure projects for the construction of housing. The relevant memorandum was signed in Kyiv by the authorized head of the Ministry of Regional

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Development of Ukraine and the authorized subsidiary of Chinese State International Trust and Investment Corporation CITIC Construction Co. Ltd. In order to improve technical and economic cooperation, Ukraine and China agreed on the mutual exchange of currencies—hryvnia and yuan (2.4 billion US dollars swap line). Appropriate arrangements were reached between the President of Ukraine P. Poroshenko and Prime Minister of China L. Ketsyan during the meeting in Davos in 2015. In the same year, the National Bank of Ukraine and the People’s Bank of China signed a bilateral agreement on the currency swap of Chinese yuan/hryvnia to the amount of up to $ 54 billion and 15 billion yuan. This agreement is extremely important for countries who are strategic partners and will contribute to the economic development of both countries. Funds received under the agreement can be used to finance trade and direct investment between the two countries. The practical implementation of the currency swap arrangements will reduce the pressure on the currency exchange rate in Ukraine on the part of importers and help to stabilize the Ukrainian monetary market. The Investment Sphere: As part of the development of technical and economic cooperation, Ukraine is interested in attracting Chinese investment. Today, the PRC representatives are looking for the best deals to invest their finances. In addition to the agribusiness sector, which has recently been the most interesting for the Chinese side, the energy sector, machine building, aviation, and instrumentation are also attractive to Chinese partners. In 2014, Chinese company Xinwei Group, one of the leading telecommunication companies in the world, opened its office in Kyiv. Together with Ukrainian telecommunications operator, Pro sat, it is creating a 4-generation nationwide mobile broadband multimedia communications network based on McWiLL technology from Xinwei Group. At the same time, high-speed air connections are established for passenger transportation. On April 29, 2015, from Kyiv Boryspil airport the first flight on the long-distance route Kyiv-Beijing-Kyiv was made. Regular flights on this route began the airline “International Airlines of Ukraine.” Chinese company Sinway Ukraine plans to invest in the development of Ukrainian ports. Presently, the state of the water area and ports of Ukraine are being studied. In total, about $ 5 billion is planned to be invested in the development of Ukraine’s maritime economy. At the end of 2016, the Ministry of Energy and Coal Industry of Ukraine signed a Memorandum on cooperation in the energy sector with Chinese company CNBM International Corporation. According to the Memorandum, CNBM is ready to invest $ 2 billion in the energy sector of Ukraine. At the same time, Chinese business is quite cautious about investing in Ukraine. In addition to political instability and problems in the economy, everything is complicated by the problems with the protection of foreign investments and the failure of Ukraine to fulfill its obligations regarding the funds which are already provided. The PRC representatives would like to receive from the Ukrainian side guarantees in preserving their investments. It is about working on the compromise solution that will accommodate all market participants, investors, and Ukrainian government.

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2 Proposals for the Improvement of the Form, Method, and Tool of Cooperation6 Cooperation in various forms should be the basis for the business cooperation of Chinese partners with Ukrainian companies. The existence of the only mechanism of state guarantees in Ukrainian-Chinese economic relations narrows the Ukrainian opportunities for obtaining Chinese investments. Therefore, the agenda of the Ukrainian government should put the issue of elaboration of the algorithm of interaction and search for new forms of cooperation. In particular, this is the use of direct investment by Chinese companies, the partial provision of state guarantees, and other forms of partnership. A way out of such situation may be the creation of the common investment fund on parity conditions. Ukraine and the PRC need to begin work on the development of medium-term and long-term plans for cooperation between countries using the method of industrial cooperation and through the creation of industrial parks and technological development zones with the participation of Chinese capital. Today, the question of completing the war in Donbas is decisive. In addition, the stability and predictability of the game rules for foreign investors in Ukraine are important for Chinese investors. As long as the rights of investors are precarious, raiding exists, and it is difficult to find justice in the courts. Therefore, investing in Ukraine will be considered risky.7 On the basis of scientific and technical cooperation, priority areas in the development of bilateral relations between Ukraine and the PRC should be projects that aim primarily at producing products with high added value, in particular: – space and aviation products; – machine-building products (including the construction of high-tech marine vessels and railway trains); – energy saving means and vehicles with alternative energy sources; – new materials; – high-tech medical devices; – military products.8 The Development of Ukraine strategy for further development of the relation with China. The practical implementation of documents that have already been concluded. For today, there is no such strategy in Ukraine at the level of government. Unlike the government, Ukrainian businesses are actively seeking new opportunities 6

Ukraine-China—25 Years of Cooperation: Results and Prospects. The Belt and Road: a monograph.—Kyiv: “Institute of World History of the National Academy of Sciences of Ukraine”, 2018. pp. 234–260 (in Ukrainian). 7 Foreign Policy Audit: Ukraine-China. Discussion note./Authors: Goncharuk A.Z., Gobova Ye.V., Kiktenko V.O., Koval O.A., Koshovy S.A. - K.: Institute of World Policy, 2016. pp. 25–26 (in Ukrainian). 8 Venger V.V. Prospects of Ukrainian-Chinese cooperation in the industrial sphere: interests of China and Ukraine’s potential. European Journal of Economic and Financial Innovation. 2018. # 1 p. 8. https://journal.eae.com.ua (in Ukrainian).

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in China, but without state support, it will be too complicated because it is necessary to compete with the leading foreign companies that have such support. The Export of finished Ukrainian products. Ukraine should move away from the supply of raw materials and mineral products to China and reorient the supply of finished products. Without the establishment of joint ventures, this will be difficult to achieve. Attention is drawn to the fact that about 70% of Chinese exports abroad are products manufactured in China at enterprises with foreign investment. Accordingly, Ukrainian enterprises should be ready to establish joint ventures with Chinese partners in Ukraine. Participation in the Silk Road development project. Recently, China has been actively developing the idea of building economic and maritime Silk Roads, which have to connect China with Europe. Chinese side seriously considers Ukraine as a transit country through which these routes can pass. Cooperation in the energy sector. By the end of 2013, the parties signed a series of agreements aimed at intensifying economic cooperation between China and Ukraine, in areas including infrastructure and energy production. One of these arrangements is an agreement to provide China with a loan in the amount of 3.5 billion US dollars for the construction of coal gasification plants. This project is quite promising due to the fact that it is focused on solving energy problems in Ukraine. Construction of plants will reduce the need for imports, primarily Russian gas.9 Cooperation in the area of joint energy production is also promising. Cooperation in the field of infrastructure development. Today, it is hard to talk about Ukraine becoming an alternative to Greece in building the sea Silk Road, but it can be considered as an additional route. Cooperation in the field of the implementation of “green technologies.” In terms of growth of investment in “green technology” today, China is one of the first in the world.10 Taking into account the unsatisfactory ecological situation in Ukraine, it is worth exploring China’s experience in the development of green technologies and developing joint projects with Chinese. Realization of projects in the agricultural sector. Agricultural production has two defining components: the presence of fertile land and technology. The presence in Ukraine of significant areas of arable land with a high potential of fertility provides strategic importance for possible cooperation in this area. Ukraine, in mutually beneficial cooperation with the PRC, is fully capable of making a significant contribution to ensuring food security in the world and becoming a powerful player in the international food market. For its part, China has every opportunity to provide at the strategic level the necessary volumes of food import from Ukraine.11 9

Oliynyk O. M. Status and prospects of development of the energy industry in China: prospects of cooperation for Ukraine. Problems of Science. 2015. N9-10 (177–178). pp. 42–47 (in Ukrainian). 10 Oliynyk O. M. “Green development” as an instrument of the innovation policy of China. Problems of Science. 2015. N4-5 (172–173). pp. 22–30 (in Ukrainian). 11 Foreign Policy Audit: Ukraine-China. Discussion note. / Authors: Goncharuk A.Z., Gobova Ye.V., Kiktenko V.O., Koval O.A., Koshovy S.A. - K.: Institute of World Policy, 2016. p. 27 (in Ukrainian).

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In 2013, Ukraine and China signed the agreement on the implementation of agrarian projects related to the development of arable land and the construction of field irrigation projects. In addition, the Chinese side took the initiative of growing rice in Ukraine using anhydrous rice technology. Compared with the usual way of growing rice, this technology saves about 65% of water and increases the yield by at least 20%. In addition, the introduction of new technologies for the cultivation of rice would increase the volume of domestic rice production in Ukraine and, accordingly, reduce the import of this product to Ukraine. Joint access to European markets. Taking into account the strategic direction of Ukraine for EU integration and China’s desire to maintain its position in the European market (the EU is China’s largest trading partner), the government, together with Chinese partners, should develop a program for joint entry of Ukrainian and Chinese enterprises into the European market. One of the directions of the program could be the creation of logistics centers for the transit of Chinese goods to Europe. Joint Ukrainian-Chinese Development Bank. Creating a joint development bank with China will allow Ukraine to attract necessary resources from both Chinese banking institutions directly and foreign capital markets. Access to China’s capital market. In recent years, within the framework of the program of internationalization of the national currency, the Chinese government has introduced measures for the internationalization of activities and Chinese stock exchanges, which means the ability for foreign companies to place securities on China’s stock exchanges. In addition, the Ukrainian government should consider involving Chinese investment companies and asset management companies in Ukrainian stock markets. Cooperation in the field of currency relations. The National Bank of Ukraine and the Government of Ukraine should promote wider application of national currencies in the settlement, payment, and credit operations between Ukraine and China. Also interesting is the Chinese experience regarding the internationalization of the national currency—yuan.12 The development of tourism and the intensification of contacts between people, humanitarian cooperation, interaction in the field of education and culture. Tourism, humanitarian cooperation, education and culture are all necessary components for the further development of Ukrainian-Chinese strategic partnership. Incoming tourism of citizens from China in 2017 amounted to 29,561 people, which is equal to 0.02% of the total number of tourists to Ukraine. With the purpose of tourism, in 2017, China was visited by 23,107 Ukrainian citizens, which amounted to 0.09% of the total number of visiting tourists from Ukraine.13 Simplification of

12

Oliynyk O. Measures of monetary policy of the Chinese government in the post-crisis period. Bulletin of the National Bank of Ukraine (Visnyk Natsional' noho banku Ukrayiny). 2015. N1 (227). pp. 64–65 (in Ukrainian). 13 Yu Changhao Cooperation between Ukraine and China. https://conferences.vntu.edu.ua/index. php/all-hum/all-hum-2017/paper/…/1749 (in Ukrainian).

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the visa regime with the PRC will accelerate the intensification of cooperation in such areas as tourism, humanitarian and business exchanges, science.14 It should also be noted that the capacity of several Confucius Institutes in Ukraine is insufficient for teaching Ukrainians about modern China.

14

Foreign Policy Audit: Ukraine-China. Discussion note./Authors: Goncharuk A.Z., Gobova Ye.V., Kiktenko V.O., Koval O.A., Koshovy S.A. - K.: Institute of World Policy, 2016. p. 30 (in Ukrainian).

The Historical Aspects of Cooperation Between the Kyrgyz Republic and the People’s Republic of China—Platform for the Belt and Road Initiative Rakhat Beisebaev

Interest in the above stated topic comes from the fact that there is a process of development relations between the Kyrgyz Republic (KR) and the People’s Republic of China (PRC), which promotes the national development strategies of the two states along the Great Silk Road. The article attempts to summarize and evaluate a number of important areas of economic, political, and educational cooperation between the two countries from the first day of independence of Kyrgyzstan. The Belt and Road Initiative is a system project that opens up broad economic prospects for open cooperation for all participating countries. Interested countries along the Silk Road have the opportunity to achieve mutual benefits through common efforts. At the same time, participating States can improve regional infrastructure, form a basic network of safe and highly efficient transport routes on land, in the air, and develop a new level of interconnections. This will help simplify investment and trade procedures. In addition, the formation of a basic network of free trade zones is possible. In the future, this will strengthen and deepen economic ties and political mutual trust. Moreover, the expansion of relations in the field of education between countries will increase the mutual trust that will give prosperity to the interacting peoples and states. The main goal of the research is to demonstrate main areas of cooperation between Kyrgyzstan and China, which contribute to the promotion of the “Belt and Road.” The solution to this goal will determine the retrospective and the state of interaction between the two countries. To achieve this goal, causal and inductive methods of analysis are needed. Based on the above, to determine the historical development of relations and the state of cooperation between Kyrgyzstan and China, which contributes to the Belt and Road Initiative, the information of bilateral and multilateral meetings of the R. Beisebaev (B) Kyrgyz-Chinese Faculty, Bishkek Humanities University, Bishkek, Kyrgyzstan

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_18

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heads of state are used. Special attention is paid to the Chinese investment policy in Kyrgyzstan, as well as educational processes that contribute to the convergence of states. The history of relations between the two countries begins when the Government of the People’s Republic of China became the first country to recognize the independence of the Kyrgyz Republic on December 27, 1991. Diplomatic relations were established between the two countries on January 5, 1992. In May 1992, China opened its Embassy in Bishkek, and on August 31, 1993, the opening of the Embassy of Kyrgyzstan in Beijing took place. Conceptually, the main directions of the policy of China (at the stage of the first 20 years) with respect to the Central Asian countries were formulated in a speech by Premier of the State Council of the PRC Li Peng on April 18, 1994.1 An important contribution to the development of bilateral relations between the Kyrgyz Republic and the People’s Republic of China was made by mutual visits of the heads of state and government. During the first visit of the President of the Kyrgyz Republic A. Akaev to the PRC (1992), a Joint Communiqué was signed; during the second (1998), the Joint Declaration on the further development and deepening of friendship and cooperation; during the June 24th, (2002), The Treaty of Good Neighborhood, Friendship, and Cooperation, which crowned a decade of interstate relations. Following the first official visit of President Jiang Zemin to the Kyrgyz Republic in July 1996, a Joint Declaration on the Basics of Friendly Relations and the Agreement on the KyrgyzChinese State Border were signed, which for the first time legally established the state border between the two countries. The supplementary agreement on the state border between the PRC and the Kyrgyz Republic, signed by the heads of state in August 1999 in Bishkek, finally solved the problem of the disputed areas. With the settlement of border issues, the focus of Kyrgyz-Chinese relations was shifted from the military-political sphere to the trade and economic field. The KyrgyzChinese Intergovernmental Commission on Trade and Economic Cooperation, established in 1999, is working productively. In 2002, with China crediting, the joint construction of a cardboard and paper mill in Tokmok began, grants are provided for the implementation of mutually beneficial projects. In order to develop and strengthen bilateral relations, the Government of Kyrgyzstan in August 2000 adopted a Comprehensive Action Plan for cooperation with China for 2000–2003, covering most of the areas of Kyrgyz- Chinese relations. Kyrgyzstan’s foreign policy towards China was built according to a simple scheme- which it still adheres to—obtaining economic and political support for development. A conceptual approach to the formation of Kyrgyzstan’s policy was outlined in the Silk Road Doctrine in 1998, where China was one of Kyrgyzstan’s main partners in all areas of cooperation. Based on the geographical location of Kyrgyzstan, the presence of a long border with China, the most important and prospective areas of bilateral trade and economic cooperation are cooperation in the development of infrastructure and transport, energy, agriculture, and mining industry. The PRC is 1

Koichuev T.K. Kyrgyzstan is the choice of the development path in the civilized world. Bishkek. 2015. p. 142.

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one of the main trade partners of the Kyrgyz Republic, which plays an important role in Kyrgyz. Between the two countries, more than 200 intergovernmental, intergovernmental, interdepartmental and other bilateral documents were signed,2 which indicates the existence of a serious legal framework and the desire of the two countries develop mutually beneficial cooperation in various areas of mutual interest. From 1992 to 2018, China allocated about 1.8 billion yuan in grants and about 1.788 billion US dollars in loans to Kyrgyzstan. The visit of the President of the People’s Republic of China Xi Jinping to the Kyrgyz Republic (September 10–12th, 2013) allowed the parties to discuss a wide range of bilateral issues, determine priorities for the near future, and bring interaction between the two countries to the level of strategic partnership. During the visit, agreements were reached on specific economic projects, such as the construction of the North–South highway, the 4th branch of the Turkmenistan-China gas pipeline through Kyrgyzstan, the construction of the Datka-Kemin transmission line, the reconstruction of the Bishkek thermal power plant and the expansion of the refinery’s capacity in Kara-Balta.3 The result of the visit of the leader of China was the introduction of the Oil Refinery into operation, and the capital CHP was modernized.4 This list can be supplemented with the completion of the construction of the Datka-Kemin power line and the modernization of the power lines in southern Kyrgyzstan. Moreover, the countries continue to cooperate on joint economic projects: the construction of the Kyrgyzstan-China gas pipeline, the second phase of the North–South highway, the rehabilitation and reconstruction of the Bishkek roads. Currently, China and Kyrgyzstan are working on implementing a package of economic projects, among which is the construction of a cement plant in Kyzyl-Kie, the construction of a mineral fertilizer plant in the city of Tash-Kumyr, the creation of free trade zones near the checkpoint Irkeshtam and Torugart, the establishment of an agricultural machinery center in Kyrgyzstan, the resumption of production activities of the Kyrgyz-Chinese Cardboard and Paper Mill (KKBF). The total estimated investment in the above projects is several hundred million US dollars. The projects are at different stages of development. For some of them, the parties have already started implementation, and for some they continue to negotiate. Kyrgyzstan supports China’s initiative to develop the Silk Road Economic Belt. This project is seen as an opportunity to attract investment in the construction of new infrastructure and consolidate the export niche in the framework of the expanding trade in Eurasia. In Kyrgyzstan, China’s focus on the development of infrastructure and regional relations within the Silk Road region is completely consistent with the priorities of the economic development of Kyrgyzstan and its national interests. The countries have the task of finding and effectively using all the mechanisms, 2

Baktygulova K.D. China remains one of the main trade and economic partners of Kyrgyzstan—the Ambassador of the Kyrgyz Republic to China. Access mode: http://www.stanradar. 3 Koichuev T.K. Kyrgyzstan is the choice of the development path in the civilized world. Bishkek. 2015. p. 194. 4 Baktygulova K.D. China remains one of the main trade and economic partners of Kyrgyzstan—the Ambassador of the Kyrgyz Republic to China. Access mode: http://www.stanradar.

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more fully discovering and realizing the existing potential of bilateral cooperation and cooperation on the world stage, including within the framework of regional and international organizations. In 2015, China continued to be one of the main trading and economic partners of Kyrgyzstan. Of particular importance is the 2015–2025 Program of Cooperation between the Kyrgyz Republic and the People’s Republic of China adopted in 2015. and the Cross-Border Cooperation Program for 2015–2020, in which long- term bilateral cooperation activities are laid down.5 In addition, in March 2015, the State Committee for Development and Reforms, the Ministry of Foreign Affairs, and the Ministry of Commerce, with the approval of the State Council of the PRC, published the text on the website of the Embassy of the People’s Republic of China in the Kyrgyz Republic under the general title “Excellent prospects and practical actions to create the Silk Road Economic Belt and sea route of the 21st century.”6 In 2015, more than 80 visits took place, among which the working visit of the President of the Kyrgyz Republic A. Atambaev to the PRC should be highlighted.7 The tight schedule of high-level meetings of representatives of state power of the two countries, including annual meetings within the framework of the SCO, showed a mutual interest in cooperation. However, Kyrgyzstan, located at the crossroads of regional interests, does not benefit from its geopolitical position. The atmosphere of regional cooperation in Central Asia dictates Kyrgyzstan a way out of this situation.8 China is perceived by countries of the region as one of the most reliable partners in ensuring the political security of Central Asia. China acts as a proponent of strengthening integrated stability in Central Asia, as well as promoting regional economic integration. The economic feasibility and interest of Kyrgyzstan in attracting investment and participation in large regional projects under the auspices of the PRC is also becoming obvious, especially in light of the current economic situation in the country. This is due not only to China’s geographical proximity but also to the actual linking of small and medium-sized businesses to the Chinese economy. China has a clear strategy for economic and political development, which has been expressed in the concept of a “harmonious society.” A model of relations based on mutual economic benefits without binding to political or ideological issues is more attractive not only to Kyrgyzstan but also to other countries of Central Asia.9 Moreover, equal participation and fair relations should be key objectives for both Kyrgyzstan and China, both in the Central Asian region and throughout the SCO space. 5

Baktygulova K.D. China remains one of the main trade and economic partners of Kyrgyzstan—the Ambassador of the Kyrgyz Republic to China. Access mode: http://www.stanradar. 6 Excellent prospects and practical actions for the joint creation of the economic belt of the Silk Road and the sea route of the 21st century. Access mode: http://kg.china-embassy.org/rus/zts/scz ljjd/t1255049. The reference date: 12.02.2019. 7 Abdrisaev E. Amplitude of foreign policy of Kyrgyzstan. Access mode: http://www.kabar. 8 Usubaliev E. Enhancing the status of Kyrgyzstan in China’s Central Asian policy. Access mode: http://ia-centr.ru/expert/3428/. Appeal date: 02.19.2019. 9 Usubaliev E. Enhancing the status of Kyrgyzstan in China’s Central Asian policy. Access mode: http://ia-centr.ru/expert/3428/. Appeal date: 02.19.2019.

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Important for attracting investments to Kyrgyzstan was the signing by the Government of the Kyrgyz Republic of the Articles of Agreement of the Asian Infrastructure Investment Bank (June 29, 2015, Beijing), which was created on the initiative of the People’s Republic of China, and the establishment of cooperation with the Silk Road Fund established in 2015. As is known, the Fund is ready for investments in the countries of the Silk Road Economic Belt. The participation of the Kyrgyz Republic in the Eurasian Economic Union (EAEU) provides additional benefits for the development of Kyrgyz-Chinese relations, first of all, for deepening and expanding trade and economic cooperation, including opening the EEU market for the PRC in cooperation with Kyrgyz companies and implementing economic projects in Kyrgyzstan. In this regard, mutual visits at high and institutional levels, round tables, and investment forums are important for attracting investment in the economy of Kyrgyzstan. Planned work to identify areas of cooperation in the trade and economic field between the Eurasian Economic Union and the Silk Road Economic Belt (SREB), if positive results are achieved, will make it possible to use the benefits membership in the EAEU to promote the Belt and Road Initiative more effectively. Significant events may contribute to this in May 2015, when Russian President V. Putin and Chinese President Xi Jinping signed a joint statement on the pairing of the construction of the Eurasian Economic Union and the Silk Road Economic Belt.10 The Russian and Chinese sides agreed on mutual cooperation. The pairing of the SREB and the EAEU has good prospects. The different political and economic nature of the SREB and the EEU complement each other because the movement of goods, services, and people (as stated in the documents of the EAEU) requires appropriate infrastructure, the creation of which is one of the objectives of the SREB. Providing trade preference to China may lead to lower prices for Chinese goods and products with the reduction of cost in trade duties and fees. The agreement, which was signed by the states, will affect the economic development of Kyrgyzstan. As for the Kyrgyz-Chinese cooperation, the foundation has already been laid. In many higher educational institutions of Kyrgyzstan, faculties have been opened where specialists with knowledge of the Chinese language are trained. For example, the Kyrgyz-Chinese faculty has been functioning in the Bishkek Humanity University named after K. Karasayev (BHU) since 2004, where they train specialists in such areas of training as “Oriental Studies and African Studies”, “World Economy”, “Commerce”, “Management”, “Regional Studies”, “Philosophy”, “Chinese Studies”, “Translation and Translation Studies”, “Linguistics”, and “International Relations.” Many students go on language internships to Chinese universities. In addition, schools with an in-depth study of Chinese are opened in Bishkek, which is in great demand. It is impossible not to note the work of Confucius Institutes, which promotes the academic mobility of students, which gives them the opportunity to enroll in Chinese universities or undergo training to improve the level of Chinese. Moreover, the universities of Kyrgyzstan and China are cooperating productively 10

Document of the day: Smile and wave. Access mode: https://lenta.ru/articles/2015/05/12/xim osco/. Access date: 12.02.2019.

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within the network of the Shanghai Cooperation Organization University (SCOU). Thus, in the educational process of Kyrgyzstan, the Chinese language, culture, and many other values play an important role. Thus, the above historical and current facts of cooperation between China and the Kyrgyz Republic contribute to prospective areas of cooperation between countries within the framework of the Belt and Road Initiative, which also includes the modernization of the network of existing railways and roads for transporting Chinse goods to Europe, the Caucasus and the Middle East. Kyrgyzstan is extremely interested in building a railway that connects China, Central Asia, Russia, and Europe. The construction of a gas pipeline from Turkmenistan through the territory of Kyrgyzstan to China is also a very important project. Both projects are promising in giving a tangible increase in state budget. This indicates that the economic vector of cooperation with China, namely, the participation of Kyrgyzstan in large regional projects, can give a big leap in the development of the country and this is very clearly recognized in Bishkek. At the same time, it should be noted that China’s policy toward Kyrgyzstan looks delicate. The underlined distance from interference in the country’s policy and the emphasis on achieving the region’s integrated stability through economic development for Kyrgyzstan is gradually becoming a more attractive model for building relationships. Considering the fact that throughout the CIS space, against the background of the development of parliamentarism, there are tendencies towards strengthening state control, there is every reason to believe that China’s economic initiatives and its strategy as a whole should have great prospects. In this connection, the core basis of the foreign policy of Kyrgyzstan should be, first of all, a conceptual vision of one’s own role and place in the regional system of relations. In this case, the geographical proximity of China may become an important component of the country’s built-up foreign policy. China continues to support Kyrgyzstan’s efforts to protect state security, sovereignty, territorial integrity and development of the national economy. As can be seen from the above, considering the potential of cooperation between Kyrgyzstan and the PRC, as well as the search for new forms of interaction in the system of regional relations in Central Asia, it is possible to come to a number of conceptual conclusions. Cooperation between the two countries, which began in the post-Soviet period, has now reached a fairly high level. It is characterized by a stable contractual base, which provides the dynamics of expansion and improvement. China and Kyrgyzstan are actively cooperating at the bilateral level and in international organizations, among which cooperation in the SCO stands out in particular.11 The Kyrgyz-Chinese cooperation is at a high level and is distinguished by stability and the absence of major problems and contradictions. In fact, relationships can demonstrate an example of true good neighborliness and mutual understanding. Over the past years, transport infrastructure has been developing, linking China and Kyrgyzstan (as well as within Kyrgyzstan), and the trade turnover between the countries has been steadily increasing. The eastern neighbor takes an active part in 11

Imanaliev MS. Essays on the foreign policy of Kyrgyzstan. Bishkek. 2002, pp. 39–52.

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the development of the fuel and energy complex of Kyrgyzstan. Bilateral relations on the example of educational projects are in operation and constantly improving. However, we should not stop here. The intensification of multi-level ties between Kyrgyzstan and China in the near future should be increased. Countries should build relationships strictly following the principles and objectives of the UN Charter, Observing the five principles of peaceful coexistence, namely: mutual respect for sovereignty and territorial integrity, mutual non-aggression, mutual non-interference in internal affairs, equality and mutual benefits, peaceful coexistence. The Kyrgyz Republic recognizes the great importance in bilateral relations with the People’s Republic of China. Kyrgyzstan and China should maintain good- neighborly trust relationships, moving towards partnership with the states belonging to the “Belt and Road,” not limited to the framework of the ancient Silk Road. It is necessary to follow the principles of consent and tolerance. Advocate for the inclusiveness of different civilizations, respect the choice of the path and model of development of each state, intensify inter-civilization dialogue, strive for community while maintaining differences, borrow everything useful from each other, achieve peaceful coexistence and common prosperity. Kyrgyzstan, with its geopolitical location, can become a bridge between Europe and Asia within the framework of the Belt and Road Initiative. This requires strengthening bilateral cooperation, as well as expanding contacts and consultations at different levels and through various channels, promoting the comprehensive development of bilateral relations, promoting cooperation programs, creating a model of bilateral cooperation. To advance the system program, countries should begin and complete the construction of a railway transport corridor passing through Kyrgyzstan. Thus, a start will be made on the construction of a corridor connecting China and the countries of Central Asia and further in all directions. It is necessary to optimize the location of areas of special customs control, to introduce innovations into the model of trade in products of the manufacturing industry, to deepen industrial cooperation. It is necessary to identify the role of bilateral mechanisms fully, to coordinate and direct the implementation of joint projects. It will also be important to improve mechanisms for joint work, develop action plans and road maps for the construction of the “Belt and Road.” Countries should continue to strengthen multilateral mechanisms in the Shanghai Cooperation Organization (SCO), in the Central Asian Regional Economic Cooperation (CAREC). To conclude, existing relations between China and Kyrgyzstan promise great opportunities for the implementation of the system project that is the “Belt and Road Initiative.”

China-Arab Relations: Opportunities in a Transitioning Regional Order Rayan El-Amine

1 Introduction The ties between the Middle East and China are built on trade routes and economic activities that have linked the two regions for centuries. The “Silk Road”–the ancient trade route between China and Europe that runs through Central Asia and the Middle East—has been resurrected by the Chinese government through the Belt and Road Initiative (BRI).1 The BRI combines both the land-based route of Silk Road Economic Belt and the sea-based Maritime Silk Road, linking China’s trade to the Middle East, Europe, and Africa. Some of the maritime routes are already in heavy use to transport more than half of China’s crude oil imports from the Middle East.2 The geo-strategic location of the Middle East, connecting the three major continents, Asia, Europe, and Africa makes the economic integration of the region vital to the success of the BRI project and China’s international relations. Beyond trade routes and oil, new opportunities abound for the future role of China in the region. It begins with Chinese investments and infrastructure projects but leads to China becoming a much more influential player on the political, cultural and diplomatic fronts. This paper presents these opportunities for Chinese engagement in the Arab world, as a pathway to fulfill China’s natural role as a major global power in the transitioning world order. Furthermore, China’s soft power is presented in stark 1

“Belt and Road Portal.” n.d. Accessed April 9, 2019. https://eng.yidaiyilu.gov.cn/. Lin, Christina. 2017. “The Belt and Road and China’s Long-Term Visions in The Middle East.” Working Paper 47. Issam Fares Institute for Public Policy and International Affairs. https://www.aub.edu.lb/ifi/Documents/publications/working_papers/2018-2019/201 90211_belt_and_road_china_me.pdf. 2

R. El-Amine (B) Issam Fares Institute for Public Policy and International Affairs, American University of Beirut, Beirut, Lebanon © Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_19

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contrast to decades of failed U.S. policies in the region, especially in the Arab world. Policies that have been aptly described by Chatham House Senior Fellow, Dr. Micah Zenka, as consisting “of weapons sales to allied governments, military-to-military training programs, counterterrorism operations, and long-term troop deployments.” The devastating consequences of the U.S. hegemony have simultaneously enabled incompetent and authoritarian leaders and contributed to the political and social fragmentation of many countries in the region as a result of military conflict and war. In contrast, China’s use of soft power, relying on economic development, infrastructure investments and technology transfer; while respecting the principles of sovereignty and non-intervention provides an alternative vision—one better suited for the current challenges facing the Arab World.3

2 Soft Power and the BRI The official government perspective of a more engaged China policy in the Arab world was published in the “China’s Arab Policy Paper” in 2016. The paper lays out the importance of China-Arab relations in broad terms and presents the Chinese policy towards the Arab world, as one of soft power, committed to cooperation on political, economic, and cultural initiatives.4 For the Arab world, the stated Chinese approach responds not only to critical development needs but also proposes mechanisms for cooperation in strategic sectors. China’s BRI, with its new maritime routes, freight train links, seaports and other projects—is mentioned as only one tenet in the policy paper, but stands out as one of the most visible and concrete examples of China’s soft power approach to foreign relations with Arab states in this period.5 The ambitious project of the BRI launched in 2013 by the Chinese President Xi Jinping aims to connect over 60 countries with an aggregate population of over 4.5 billion by rebuilding maritime passages and overland roads along the old Silk Road trade route.6 According to McKinsey and Company Senior Partner Kevin Sneader, the BRI projects will transform trade globally, “covering about 65% of the world’s population, about one-third of the world’s GDP, and about a quarter of all the goods and services the world moves.”7 The goal is to ensure the continuation of Chinese economic progress well into the future by guaranteeing access to key 3

Albert, Eleanor. 2018. “China’s Big Bet on Soft Power.” Backgrounder. Council on Foreign Relations. https://www.cfr.org/backgrounder/chinas-big-bet-soft-power. 4 “China’s Arab Policy Paper.” 2016. The State Council, The People’s Republic of China. http:// english.gov.cn/archive/publications/2016/01/13/content_281475271412746.htm. 5 Albert. “China’s Big Bet on Soft Power”. 6 Bruce-Lockhart, Anna. 2017. “China’s $900 Billion New Silk Road. What You Need to Know.” World Economic Forum Agenda. June 26, 2017. https://www.weforum.org/agenda/2017/06/chinanew-silk-road-explainer/. 7 McKinsey & Company. 2016. “China’s One Belt, One Road: Will It Reshape Global Trade? |McKinsey.” Accessed April 7, 2019. https://www.mckinsey.com/featured-insights/china/chinasone-belt-one-road-will-it-reshape-global-trade.

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existing markets, opening new ones, meeting China’s growing demand for oil, and engaging in mutually beneficial agreement with countries near and far.8 The enormous infrastructure investments required for the BRI are estimated to reach as much as US$2 trillion by 2030—depending on how much is actually built in terms of rail links, ports, roads, energy pipelines and other transnational infrastructure.9 Notwithstanding potential funding challenges to enable these major projects, the BRI project in the Middle East and elsewhere is meant to be a “vision” that can be implemented in sections and segments. Being on the receiving end of these investments and cementing long-term trade relationships with China are obviously huge incentives for Arab states to engage with China. Encompassing multiple routes and transport corridors, including the China–Pakistan Economic Corridor, the China Central Asia-West Asia Economic Corridor, and several other overland and maritime routes, BRI ultimately will connect China to Central Asia to Russia to the Middle East and all the way to western European countries.10 Certain projects have already been completed such as train links between Yiwu, China and Tehran, Iran. The equivalent cargo shipped by sea from Shanghai to the Iranian port of Bandar Abbas would have taken 45 days instead of the 14 days on the new Yiwu-Tehran freight train link.11 Critical to the BRI vision is the geographic centrality of the Middle East, specifically, the Arab countries around the Gulf and Mediterranean. The strategic importance of the Middle East region to the BRI vision cannot be understated. China’s economic engine depends on stability of the region and open maritime routes for oil shipments from the Gulf in order to maintain its recent trajectory of financial growth. China gets almost half of it total of US$240 billion worth of oil imports in 2018 from the Middle East; the top suppliers being Saudi Arabia: US$29.7 billion (12.4%) Iraq: US$22.4 billion (9.4%) Oman: US$17.3 billion (7.2%) and Iran: US$15 billion (6.3%).12 The new vision of China-Arab relations conveyed in “China’s Arab Policy Paper” is much more than trade and infrastructure projects, as it articulates a soft power strategy for political, social and cultural cooperation between China and the Arab countries. The goal is to leverage China’s economic power into better political and economic relations with all partner countries willing to participate.13

8

Bruce-Lockhart. “China’s $900 Billion New Silk Road. What You Need to Know”. Hillman, Jonathan E. 2018. “How Big Is China’s Belt and Road?” Center for Strategic and International Studies Commentary, April 3, 2018. https://www.csis.org/analysis/how-big-chinas-belt-androad. 10 Lin. “The Belt and Road and China’s Long-Term Visions in The Middle East”. 11 Ramachandran, Sudha. 2016. “Iran, China and the Silk Road Train.” The Diplomat, March 30, 2016. https://thediplomat.com/2016/03/iran-china-and-the-silk-road-train/. 12 Workman, Daniel. 2019. “Top 15 Crude Oil Suppliers to China.” World’s Top Exports. March 5, 2019. http://www.worldstopexports.com/top-15-crude-oil-suppliers-to-china/. 13 Ben Jemma, Nada. 2017. “China’s Expanding Influence on the Middle East: Trade, Energy, Security, and Multipolarity.” Conference. Beirut, Lebanon: Issam Fares Institute for Public Policy and International Affairs. https://www.aub.edu.lb/ifi/Documents/Summaries/2017-2018/201 70928_aub_china_summary.pdf. 9

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3 Welfare not Warfare The current Chinese vision of the region stands in deep contrast to the role of the U.S. in the Arab world over the past three decades. The U.S. the dominant foreign power sought to protect its interest in the Middle East by the projection of power, whether through direct or proxy military intervention—like in Iraq and Syria—or by maintaining a massive military presence in the region with immense military bases in Qatar, Saudi Arabia, Iraq, and Bahrain.14 The main goals of U.S. policy in the Middle East since the mid-seventies have been to (1) facilitate access to gulf oil (2) support compliant authoritarian Arab regimes and (3) protect the state of Israel. After the terrorist attack of 9–11 in New York in 2000, the “war on terror” was added to these three main pillars of US policy in the region.15 Most recently, under U.S. President Trump, isolating Iran can be seen as an extension of the policy of protecting U.S. allies. Israel and Saudi Arabia. According to a study conducted by the Watson Institute at Brown University, the US spent US$5.9 trillion on military operations in the region if you include operations in Afghanistan and Pakistan.16 Although some would say that U.S. policies in the Middle East have succeeded in securing some U.S. and regional government interests, U.S. foreign policy has gravely failed the Arab people. Despite much talk during the Obama administration about an “Asia pivot” that would begin to focus U.S. military and strategic resources from the Middle East to the Asia–pacific arena, the U.S. still maintains considerable troops and resources with over 50,000 U.S. troops in the region spread over a dozen or so bases.17 There is no doubt that the problems of the Arab world are complex and primarily the result of decades of poor governance and political and economic stagnation. This has led many Arab citizens to demand more of their governments with protests and revolts that started in 2011. The mostly young people in these protests demanded a new social contract based on social and economic rights, with opportunities for jobs, security, and stability. Many countries in the region fell into a devastating cycle characterized by poor governance, economic stagnation, increasing inequality, and radicalization. This is the worst circumstance leads to internal conflict, foreign intervention, and wars in Iraq, Syria, Yemen, and Libya. The catastrophic consequences of these conflicts have led to the destruction of infrastructure estimated in the hundreds

14

Wallin, Matthew. 2018. “U.S. Military Bases and Facilities in the Middle East.” Fact Sheet. American Security Project. https://www.americansecurityproject.org/wp-content/uploads/2018/06/ Ref-0213-US-Military-Bases-and-Facilities-Middle-East.pdf. 15 Al Sarhan, Atallah. 2017. “United States Foreign Policy and the Middle East.” Open Journal of Political Science, 7, 454–472. https://doi.org/10.4236/ojps.2017.74036. 16 Crawford, Neta C. 2018. “Costs of War: United States Budgetary Costs of the Post-9/11 Wars Through FY2019: $5.9 Trillion Spent and Obligated.” Brown University Watson Institute International and Public Affairs. https://watson.brown.edu/costsofwar/files/cow/imce/papers/2018/Cra wford_Costs%20of%20War%20Estimates%20Through%20FY2019%20.pdf. 17 Zenko. “US Military Policy in the Middle East”.

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of billions, and the death of millions of Arabs as result of wars and conflict.18 Some of these conflicts have led to the total dissolution of state institutions, displacement, and further radicalization. Most tragically, the international community, represented by the UN or powerful state actors, like the U.S., have not helped break this cycle, and many times seem to have made the situation worse.19 Despite the complexity of the problems in the region, it is clear that the cycle of development and military conflict the region needs a different approach. The Arab world today is in need of fewer arms sales and military interventions and more investments human capital and potential. This will help mediate the social, economic and political root causes of many of the problems that have accumulated for decades in the Arab world.

4 Reconstruction and Rehabilitation The relative decline in U.S. military and economic dominance, coupled with a turbulent post-Arab uprisings era, has opened new possibilities for relations between the Arab world and China. This is not only to fill in the political gap that the U.S. is leaving behind but to also help rebuild in post-conflict areas. In countries like Syria, there will need to be reconstruction of everything from schools, hospitals, ports to whole cities that have been devastated from years of war. The UN Special Envoy for Syria office estimates that reconstruction there could cost more than US$250 billion.20 Even though the politics of reconstruction are complicated in Syria, China is well-positioned politically and economically to play a leading role in rebuilding the country. China has already promised US$2 billion in investment and reconstruction in Syria and US$90 million for humanitarian purposes.21 The reconstruction would most likely be integrated with longer-term investment in the eastern Mediterranean, such as the revitalization so the port in Tripoli, Lebanon. The port in Tripoli and the nearby project of the Tripoli Special Economic Zone (TSEZ) in north Lebanon are seen as a logistical hub for transportation and shipping of freight because of the

18

Infrastructure damage in Syria alone was estimated by ESCWA at USD 120 billion as of August 2018. “UN: Cost of War Destruction in Syria $388bn.” 2018. Middle East Monitor. August 10, 2018. https://www.middleeastmonitor.com/20180810-un-cost-of-war-destruction-in-syria-388bn/. 19 Abdulrazaq, Tallha. 2018. “Invasion of Iraq: The Original Sin of the 21st Century.” Al Jazeera, March 20, 2018, sec. War and Conflict. https://www.aljazeera.com/indepth/opinion/invasion-iraqoriginal-sin-21st-century-180,320,095,532,244.html. 20 Ghanem, Maha Yahya, Marc Lynch, Frederic Wehrey, Frances Z. Brown, Dalia. n.d. “The Politics of Post-Conflict Reconstruction.” Carnegie Middle East Center. Accessed April 7, 2019. https://car negie-mec.org/2018/09/13/politics-of-post-conflict-reconstruction-pub-77243. 21 Editorial Board. 2018. “Belt and Road Initiative, The Chinese Bid for the Reconstruction of Syria.” Mediterranean Affairs, December 5, 2018. http://mediterraneanaffairs.com/bri-china-syriareconstruction/.

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proximity to Syria, but will also serve as a gateway to Jordan and Iraq.22 China is at the front of the line to enter Syria after the war ends, having kept its embassy open in Damascus throughout the war and aligned its policies with regime allies, Russia and Iran. Over 200 Chinese companies attended a trade fair in Damascus last year, showing tremendous interest in every sector from infrastructure to transportation to telecommunications. In many ways, the reconstruction of Syria gives China an opportunity to rebuild where others have destroyed but also to demonstrate its capacity to play a major role in the region’s development.23 When compared to China’s relations with the African continent, one can see the potential growth of China–Arab relations in the future. China’s influence and investments in Africa have been rising significantly over the past decade, primarily in infrastructure, but also in many other sectors. For Africa, China had set up the Forum on China–Africa Cooperation (FOCAC) as a platform for China–Africa relations. For the Arab world a similar platform called China–Arab States Cooperation Forum (CASCF) was up to help build relationships with Arab states and Last year President Xi Jinping pledged $20 billion for CASCF projects. The African experience with China has been a fruitful one and can be a model for China-Arab relations.24 The realignment of the global order from a unipolar world dominated by the U.S., to a multipolar one will manifest itself most profoundly in the international relations of the Arab countries with Asian neighbors through varied political, economic and geostrategic alliances. Chinese-Arab relations in the post-WWII era were overshadowed by U.S. and European relations to the Middle East, and the geopolitical and economic interests of the West have dominated the region up until today. The current changing regional order in the Middle East is witnessing a resurgent Russian power challenging a waning U.S. military power. Economically more regional players like Turkey and Iran have expanded their roles in the Arab world but what will have the most positive effect is an engaged China policy based on cooperation and development with the Arab world. This transition is already happening, and within a decade Chinese economy will surpass the U.S. as the global economic leader.25 Looking east, as opposed to west for economic and political support will most certainly become the preferred option for Arabs in search of new horizons. 22

2019. “ ” Annahar, April 3, 2019. https://www. annahar.com/article/956455-%D8%A7%D9%84%D8%B5%D9%8A%D9%86%D9%8A%D9% 88%D9%86-%D9%81%D9%8A-%D8%A7%D9%84%D8%A8%D9%82%D8%A7%D8%B9-% D8%A8%D8%B9%D8%AF-%D8%A7%D9%84%D8%B4%D9%85%D8%A7%D9%84-%D8% A7%D8%B7%D9%84%D8%A8%D9%88%D8%A7-%D8%A7%D9%84%D8%A7%D8%B3% D8%AA%D8%AB%D9%85%D8%A7%D8%B1%D8%A7%D8%AA-%D9%88%D9%84% D9%88-%D9%81%D9%8A-%D9%84%D8%A8%D9%86%D8%A7%D9%86. 23 De Stone, Roshan, and David L. Suber. 2019. “China Eyes Lebanese Port to Launch Investments in Syria, Region.” Al Monitor, March 29, 2019. https://www.al-monitor.com/pulse/originals/2019/ 03/china-lebanon-tripoli-port-investments-syria-reconstruction.html#ixzz5jpDW7Zxy. 24 Benabdallah, Lina. 2018. “China’s Relations with Africa and The Arab World: Shared Trends, Different Priorities.” Policy Insights 67. South African Institute of International Affairs. https:// saiia.org.za/wp-content/uploads/2019/02/saia_spi_67_-benabdallah_20181129.pdf. 25 Kennedy, Simon. 2018. “China Will Overtake the U.S. Economy in Less than 15 Years, Says HSBC, Challenging Trump’s Claim.” Financial Post, September 25, 2018, sec. Economy. https://business.financialpost.com/news/economy/china-will-overtake-the-u-s-inless-than-15-years-hsbc-says.

China and the GCC—A Warming Relationship Edward James

One of the most interesting trends that emerged over the past five years in the Gulf Cooperation Council was the surge in Chinese investment and contractor success in the region. These changes have had a substantial impact on the dynamics of project development in the GCC and created a much-needed impetus for economic growth during a period of lower oil prices. The trend is notable because the Chinese presence in the region was not always prevalent. While Chinese contractors have been working in the GCC since the 1970s, it was only in the period from 2003 onward that they really began to make an impact. Their entry and rise in the region is, therefore, an interesting case study in how this was achieved. Historically, from an investment and contracting perspective, the Middle East as a whole existed under strong influence of the Western sphere. The US and UK helped discover and then developed the region’s oil reserves, joined later by French and Italian companies. On the back of this, the more complex engineering and technical infrastructure to produce, process and export the region’s vast oil and gas reserves was undertaken by contractors from these nations. From the 1960s onward, and particularly after the oil price spike in 1973 (which gave the six GCC states unprecedented amounts of new income to spend,) these same contractors branched out when building the region’s power and water infrastructure, transport networks and telecommunications systems. Bechtel, for example, has managed the development of the enormous Jubail industrial city since the 1970s. Fluor Corporation built Saudi Aramco’s first processing facility in 1948 and later went on to build Saudi Arabia’s master gas network. France’s TechnipFMC established one of its first overseas engineering centers in Abu Dhabi E. James (B) Director of Content & Analysis, MEED Projects, Dubai, United Arab Emirates

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and has been involved in much of the development of the emirate’s hydrocarbons infrastructure since. This strong grip among European and Western contractors was reinforced by the international oil companies’ (IOCs) holdings in the various national oil companies (NOCs) of the region. Until its full nationalization in 1980, Saudi Aramco’s main shareholders had been the predecessors of today’s ExxonMobil and Chevron Corporation. In Oman, the UK/Dutch Shell was and remains the principal foreign stakeholder in Petroleum Development Oman (PDO), while in Abu Dhabi, the same three IOCs plus the UK’s BP and France’s Total, among others, were the primary long-term shareholders in the Abu Dhabi National Oil Company’s (ADNOC) various operating companies and their concession agreements. History, familiarity and national interest meant that most major project contracts on the Arabian Peninsula were won by large, experienced contractors from the West. Over time, this was extended to the civil contracting sector too. British contractors, in particular, benefiting from the UK’s strong colonial ties to the region, has been instrumental in building housing, utility, and transport infrastructure across the Gulf region. For the GCC states and their NOCs, this was an acceptable comprise. In return for their security, oil production and marketing expertise, and purchase of crude products, it made sense for companies of both vendor and supplier to be closely entwined. Laws requiring local partners’ majority shareholdings in foreign companies operating in the region also meant that local merchant families and royal family members could participate and profit from government spending. For 50 years, since the discovery of oil in the region, this economic status prevailed in the region. The first signs of a change to this established order came with the gradual increase in Japanese influence. Resource-poor Japan has long recognized the strategic importance of the region from which it imports more than 80% of its energy needs. In 1958 a consortium of Japanese refiners won a 40-year operating concession in the Divided Zone shared by Kuwait and Saudi Araba. This was followed a decade later by another Japanese group winning the production rights to the small, but significant Abu Dhabi Oil Company (Adoc) concession. The entry of Japanese interests in regional oil and gas production opened the door to Japan’s two major engineering, procurement and construction (EPC) contractors, Chiyoda Corporation and JGC Corporation, which won their first contracts from the region in the 1960s. However, it was not until the oil price shock of 1973 that Tokyo really began to increase economic ties and influence in the region. The same year, Mitsui took a share in ADNOC LNG, and Tokyo Electric Company (Tepco) was the first recipient of Gulf LNG exports four years later. In 1979, Japan expanded its Adoc concession area, and then between 1982 and 1989 took three sizeable minority stakes in Abu Dhabi’s largest offshore oil fields. Japanese corporations Mitsui and Marubeni were early shareholders alongside Exxon and Total in Qatargas 1, established in 1984 to export LNG. Chubu Electric was the foundation customer for the first deliveries in 1997.

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The highpoint of Japanese influence in GCC projects came in 2005 when Sumitomo Chemical teamed up with Aramco to announce the Petro-Rabigh integrated refinery and petrochemical complex. At the time, the investment was the largest of its type ever undertaken. Little was it known at the time, but the $15 billion Petro-Rabigh project would turn out to be the zenith of Japanese influence in the regional projects and contracting markets. Ironically, the underlying cause of the decline of Japanese influence in the region came from their closest rival. Whereas Western firms had tied up the region for much of the twentieth century, with some Japanese input, the first decade of the millennium in the GCC would come to be almost completely dominated by South Korean contractors. South Korean firms had long been active in the region, but their roles were limited to labor-intensive businesses, which were technologically less complex civil infrastructure projects such as ports and water infrastructure projects including the Great Manmade River project in Libya started in the 1970s. For a while when oil prices were in a slump during the 80 s, and 90 s and South Korea experienced a construction boom, South Korean contractors’ activities in the region were minimal. It was not until 2003, and the gradual rise in oil prices that they began to return. With the full support of their government, South Korean firms targeted the GCC as the number one international market. Their main challenge until that point in the region was their inability to be prequalified for major oil and gas projects. A perceived lack of technical expertise and quality meant that they had never been able to penetrate the lucrative Saudi Arabia and UAE markets, and had historically been restricted to Kuwait alone in the region. They were similarly hampered by other contractors and consultants in the market which lobbied to keep them from the prequalification shortlists in order to limit competition. Two major factors helped the South Korea drive. Firstly, the global economic boom of 2003–2008 drove up EPC costs and stretched contractor workloads to the limit. Keenly priced and aggressive in risk and timeframes, Korean firms were able to offer an attractive alternative to their pricier and more risk-averse European, US, and Japanese competition. Second, two successfully delivered major downstream oil EPC contracts in Abu Dhabi and Qatar proved that South Korean contractors could deliver to time and budget, and meet the quality expectations of clients. From seemingly out of nowhere, Korean contractors like Samsung Engineering, Hyundai Engineering & Construction, and Daelim Industrial Company, began to win contract after contract. In 2012, Korean firms had won an incredible 64% of all major EPC contracts in the GCC from almost nothing a decade earlier. South Korean success culminated in late 2009 when Abu Dhabi announced that South Korean technology had outbid its Japanese, US, and French competition to win the $25 billion-plus contract to build the GCC’s first nuclear power plant. South Korea’s successful bid stunned the Japanese in particular and cemented the former’s dominance of the energy projects market in the Gulf.

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In face of this onslaught and unable to compete, the traditional market leaders like Technip, Saipem, Fluor and Bechtel withdrew from large EPC work in the region and focused increasingly on higher-margin front-end engineering and design (FEED) work in which there was considerably less competition. Others like JGC and Chiyoda, the latter of which was stung by losses on the Qatar LNG program, largely withdrew from projects in the region, period. But this period of dominance was not to last. While South Korean contractors had been extremely successful in picking up contracts in some areas, they underestimated contractual risks in other cases. From 2010 onward losses began to mount on their balance sheets. The attitude toward risk began to change, and they began to be less aggressive in bidding. The result was a sharp fall in contracts won by South Korean companies over the past five years as they retreated to more profitable and less risky projects closer to home. The decline of South Korean contractor influence in the region has created a vacuum for which other contractors can take advantage. The traditional European and US firms have been able to increase their market share, but it is the Chinese, and to a lesser extent, Turkish and Indian contractors who have most been able to benefit. Chinese companies have not had much success in the GCC historically. Other than a handful of projects awarded to Sinohydro and Sinopec, Chinese firms were not active generally in the region until the oil price boom starting in 2003. Until that time, the regional market was still small compared with rapid development in East Asia, and strong local and international competition meant that the Middle East was not a chief target market. The gradual rise of oil prices from 2003 onward altered that view. The increase in government revenues resulted in a massive rise in project spending across the GCC countries, particularly in real estate as some countries like the UAE, Qatar, Bahrain, and Oman relaxed laws prohibiting foreigners from owning property. Civil construction firms like China State Construction, Sinoma International, and China Railway 18th Bureau were all able to capitalize on the significant number of project opportunities available. Total contract values awarded to Chinese contractors in the GCC rose from $112 million in 2002 to $4.6 billion in 2007, according to regional projects tracking service MEED Projects. But activity was constrained mainly to the civil construction sector and not the more complex oil and gas industry. Chinese EPC contractors still lacked project references in the region and failed on multiple occasions to make the prequalification shortlists for most major hydrocarbons projects. Chinese investments in the region were also still quite muted. A breakthrough for the Chinese EPC market was made in 2007 when China National Petroleum Corporation (CNPC) and two of its subsidiaries won a critical $3.3 billion contract to build the IPIC oil pipeline between Abu Dhabi and Fujairah Emirate on the UAE’s eastern coast. The export pipeline was of great strategic significance as it would offer the UAE the ability to export its crude outside of the Straits of Hormuz and potential Iranian attempts to blockade it. The contract award was expected to be a breakthrough for Chinese EPC contractors looking to expand in the Gulf. However, it had the opposite effect. For various

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engineering, technological and operational reasons, the project was delayed by more than two years and CNPC, rightly or wrongly, received the bulk of the blame. Rather than enhancing the reputation of Chinese contractors, the project actually set back their attempts to be considered tier one contractors capable of competing with more established players in the region. It was more than 10 years before a Chinese firm won an equally sized EPC contract in the upstream or midstream sectors in the region. If the IPIC pipeline contract was a false start, the genesis of the rise of Chinese investor influence in the GCC projects market could be pinpointed to the 2011 agreement between Aramco and Sinopec for the latter to take a large stake in the planned Yanbu export refinery project. The 400,000b/d refinery was a key component of Saudi Arabia’s oil and gas strategy. Aramco’s original partner was ConocoPhillips, but after much dithering the US oil major pulled out of the $10 billion-plus scheme in 2010. The exit from the project was a major blow for Aramco and meant it had to find a new international partner prepared to invest in the facility. The selection of Sinopec was, therefore, a welcoming surprise. Never before had a Chinese company made such a significant investment in the region and it marked the first instance of China obtaining a stake in the region’s critical hydrocarbons infrastructure. For Aramco and Saudi Arabia, it also marked a pivot toward East Asia as Sinopec would be able to help them improve their penetration and marketing activities in the world’s fastest-growing region. The refinery deal paved the way for another equally significant event. In 2014, Adnoc announced it had signed a directly negotiated concession agreement with CNPC to develop several onshore and offshore oil fields in Abu Dhabi. This was the first time a Chinese entity had gained a foothold upstream in the region and again signified the region’s pivot eastward. Both upstream and downstream agreements marked China’s arrival as a major player in the region’s oil and gas market. But from a contracting perspective, there were still only limited successes for Chinese contractors. This finally changed in late 2017 when CNPC was awarded the $1.5 billion onshore Bab integrated facilities expansion, the first time a Chinese contractor had won such a critical upstream EPC contract at such a scale in the region and confirmation that Chinese firms were now fully part of the market landscape. On the civil construction side, Chinese firms have had even more success. The drop in oil prices in late 2014 has had a deeply negative impact on the level of overall spending in the GCC. From a high of $177 billion in 2014, project spending dropped to a 15-year low of just $98 billion in 2018, with all markets and sectors affected. The issue is one primarily of liquidity, with private sector real estate developers particularly strained to raise funding for their projects. The chief advantage that Chinese firms can bring in this cash-strapped market is finance. Already, China State has been able to win work on the back of bringing money to the table to help finish projects. Combined with massive resources and its immense experience as the world’s largest contractor according to ENR rankings, it

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has been able to become dominant over the past two years in the Dubai construction sector, by far the region’s biggest. Chinese contractors are becoming significant figures in other sectors too. The rise of solar power in the region and the emergence of coal as a fuel feedstock for the first time have enabled companies like Sepco, Sepco III and Yingli Solar to increase their workloads in the Gulf. The experience gained from building China’s high-speed rail network has put Chinese contractors in pole positions to win the remaining packages on the key Etihad Rail project in the UAE. In Saudi Arabia, China State has signed a memorandum of understanding (MoU) to finance, build, and operate the longplanned Saudi Landbridge rail network. It is also positioned to win the landmark contract to build the world’s tallest tower in Dubai later this year. Where its contractors are winning contracts, Chinese investments in the region are also growing exponentially in the region. Two years ago it seemed that the Belt and Road Initiative (BRI) had bypassed the GCC completely given that it was rarely mentioned in political or economic discourse in the region. But over the last 18 months, a raft of announcements have dispelled that view. Nowhere is this more apparent than in Duqm, in central coastal Oman. Chinese industrial investments in the hitherto sleepy fishing village are set to transform it into one of the region’s major industrial, fuel storage, chemical, and logistics hubs. Led by Oman Wanfang, a consortium of six Chinese companies, which intends to invest more than $10 billion to build a refinery complex, other significant Chinese investments in Duqm include a Sino-Omani industrial park, a new power, and desalination facility, hotels, and a carpet factory. In April, Dubai signed a $3.4 billion deal with a giant Chinese Traders Market close to its Jebel Ali Port, and a $1 billion agreement for a packaging and export venture, while in January Abu Dhabi announced the signing of a $600 million contract to open a Chinese tire plant at its Khalifa Port. The agreements come on the back of a significant move in 2018 to allow Chinese citizens visa-free entry into the UAE as a means of enhancing tourism and trade. This last point is important. Dubai, in particular, is heavily dependent on increasing the number of overseas visitors to the emirate. Chinese tourists are seen as a vital factor in maintaining retail sales and keeping hotel rooms filled; they are also potential purchasers of property in the emirates. It is no surprise that today all high-end retail outlets in Dubai have Chinese speaking staff, that signage in megamalls is in Chinese, and that even cash options have Chinese language options. In a region that has been hit by lower oil prices, China is viewed as a solution. The increase in trade and contracting ties between the GCC and China is seen largely as a win–win for both sides. For cash-poor clients in the region, Chinese firms can bring much-needed funds, while for Chinese companies the GCC offers a new potential market for investment. Geopolitically, as the two regions the main producers and buyers of energy, it makes perfect sense for there to be a closer alignment between them especially with US influence and interest in the Middle East on the wane as it becomes less and less dependent on oil and gas imports. At the same time, it would not be true to say that the GCC is fully accepting of Chinese investment. Several notable media reports have highlighted local discontent

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in Duqm with the pace and scale of change that is happening around them. In the UAE, there is a general wariness of any change that could upset the delicate sociodemographic balance among the 10 million-strong population. And in the oil and gas sector, the NOCs of the region appreciate the need for maintaining supply balance to many different markets. Nonetheless, after many years of operating on or near the sidelines, the business relationship between the Middle East and the Middle Kingdom has never been as strong. This relationship is going to grow stronger over the decade ahead.

Mutual Learning Among Civilizations and Building a Community with a Shared Future for Mankind

Promoting Mutual Learning Among Civilizations and Building a Community with a Shared Future Jiantang Ma

As Beijing greets us with brilliantly-colored flowers in May, the long-awaited meeting on Mutual Learning and Exchanges of Civilizations is convened as scheduled. Asian friends come together to discuss the shared genesis of Asian civilizations, seek the basis for the coordinated development of different countries, and review the cultural logic behind the win–win cooperation among sovereign countries. This will lay a solid ideological foundation for building a Community with a Shared Future for Mankind. President Xi Jinping has noted on many occasions that inter-civilizational exchanges and mutual learning will foster an important drive for human progress and global peace and development. Asia is the cradle of the Mesopotamian civilization in West Asia, Chinese civilization in East Asia, and the Indian civilization in South Asia. These distinctive civilizations have made an enormous contribution to the development of world civilizations. As civilizations grow from mutual learning, I would like to share and discuss with you the essence of Chinese civilization. – Chinese civilization emphasizes that all countries should live in harmony. Chinese civilization has embraced a broad global vision since ancient times. It pursues peace and harmony in the world and advocates openness, inclusiveness, diversity, and equality. There could be “one world with different civilizations” and “one civilization with different systems” as well as “one system with different models” and “one country with different cultures.” A man of virtues seeks harmony without uniformity. Such inclusiveness is of profound significance to good global governance, conflict prevention, and peace. – Chinese civilization puts people first, placing a premium on benevolence and virtue. Mencius called “winning people over through virtue” the “way of a king” J. Ma (B) Development Research Center, State Council, Beijing, China

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and “subduing people by force” the “way of a hegemon”. Chinese civilization values virtue and opposes the use of force. The man of perfect virtue, wishing to become a somebody himself, also seeks to support others in their own pursuit to become somebody. “Do not do unto others what you don’t want others to do unto you.” Helping others is helping yourself. Chinese civilization underscores the unity of individual and collective responsibilities. One should practice selfcultivation and self-discipline within and propriety and righteousness without. This concept of working selflessly in the interest of equity and justice in the world should enable all countries to go beyond their national interests to serve the whole international community. – Chinese civilization emphasizes reciprocity and righteousness before interests. In foreign relations, the Chinese nation underlines reciprocity, righteousness, and comity, giving full consideration to other’s feelings and interests. Be it the external exchanges in ancient times, or the support for developing countries nowadays, both epitomize the principle of putting righteousness first. Benevolence, righteousness, humanism, honesty, trust, unity, and harmony. These notions help to advance the reform of the global governance system, create global public goods jointly, and foster the common prosperity of the world. – Chinese civilization underscores the Doctrine of the Mean which leads to harmonious coexistence. Chinese civilization advocates moderation in all things and never acting in excess. In this way, we can strike a balance between “the golden mean” and “harmony” and achieve interaction between Yin and Yang, the order in heaven and earth, the prosperity of all living things, and harmony among people. In the face of populism, extreme nationalism, closed protectionism and polarized globalization, only by upholding the doctrine of the mean can we move towards harmony and resolve conflicts. Openness and inclusiveness, mutual learning, mutual respect, and equal exchanges are fundamental to understanding and handling relations between different civilizations. The key to peaceful and friendly coexistence of different civilizations lies in seeking and expanding common values. “Common ground” outweighs “differences” when it comes to the views on survival and development, peace and war, joys and sorrows, friendship and love. Different civilizations are in the same pursuit of truth, goodness, and beauty as well as identical or similar values and aspirations. In an increasingly globalized world, it is all the more important for Asian and world civilizations to seek common ground while shelving differences, accommodate each other, expand common ground, and enhance “empathy.” – We must respect the differences among civilizations and uphold the common ground. In the long history of development, various civilizations have formed their own characteristics. However, these differences will not overshadow similarities. All civilizations, Eastern or Western, actually have many things in common. China is the country of poetry. Persia is home to four world-renowned literary giants. India has Kalidasa and Tagore. Arabia has Abu Nuwas and Al-Mutanabbi. Respecting the diversity, seeking “common ground” and “connections,” and promoting common value among civilizations constitute the basis for lasting peace and development of the world.

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– We must respect complementarity and share the achievements of different civilizations. The fruits that we enjoy today come from the efforts of various civilizations to draw on each other’s strengths and learn from each other. In the long course of history, civilizations have always advanced through integration and complementarity. None have stood out from others. We should respect the complementarity of diverse civilizations. We should be confident n.and modest and show an open mind and tolerance with a sense of dignity and inclusiveness. In this way, we will command respect by respecting our counterparts and encourage coexistence, complementarity, and the sharing of achievements. – We must respect the rule for development and prosperity. Almost all civilizations have ever experienced ups and downs. At present, economic globalization is making headway in twists and turns. It is a common vision for different civilizations to seek new glory. We should follow the objective law of civilizational development and deal with the relationship between our civilization and foreign ones rationally, without arrogance or self-pity. To enhance our self-confidence and self-awareness, we should be capable of viewing our own country from the perspective of the outside world, and vice versa to simulate the rebirth and revival of traditional civilizations in modern times. At the summit marking the 70th anniversary of the founding of the United Nations, President Xi Jinping elaborated on the idea of building a Community with a Shared Future for Mankind and noted that “peace, development, equity, justice, democracy and freedom are the common values of all mankind.” This proposal is being accepted by more and more countries. In the face of a colorful world and different civilizations, we must continue to transcend national, regional, and ethnic limitations to depict a better future for mankind. In a world of diversity, we need to seek values that serve the common interests of all mankind. We need to seek uniformity in diversity and common ground in differences. Asia is our home. We all have confidence in the land where we are brought up and have high expectations for the future of mankind. All civilizations should contribute their wisdom and value to building a Community with a Shared Future for Mankind. Han Yu, the renowned poet from the Tang Dynasty, once wrote, “the pomegranate blossoms shine brightly in May, newborn fruits start to grow on the branches.” The Conference on Dialogue of Asian Civilizations, like the bright pomegranate blossoms in May, will surely be bearing fruits of mutual learning and harmony. Let’s write a song together when working on building a Community with a Shared Future for Mankind. Translated by Mo Hao

Understanding Asian Civilizations: Towards Building a Global Community with a Shared Future for Mankind H. Rashid Askari

“East is East, and West is West, and never the twain shall meet”—sighed the Indianborn English poet and novelist Rudyard Kipling in his poem “The Ballad of East and West.” While the literary spokesman of British imperialism, Mr. Kipling saw no possibility of integration of the East and the West, the People’s Republic of China heralds a new era of global community with a shared destiny for mankind. As the former Chinese Communist Party General Secretary Hu Jintao puts it in a report in 2012, “Mankind has only one earth to live on, and countries have only one world to share.” The current Chinese President Xi Jinping lights up hope for the future by saying that the global community is increasingly becoming a community of shared future. He also mentions a note of caution that in the face of global problems, no country could stay safe by taking care of itself alone. Hence, China is looking for ways of building closer cooperation between the East and the West by promoting mutual learning among the Asian peoples and civilizations. This may be facilitated by the process of globalization and the creation of immense opportunities for greater connectivity, mutual understanding, and deeper integration in almost all spheres of life.

1 China’s Vision of Globalization A country like China whose avowed vision is to create an atmosphere of global mutual understanding and learning, the pursuit of common interest, and expansion of openness is game for taking the lead in building a global community of shared future for mankind. By promoting closer interpersonal ties, fostering better relations with H. R. Askari (B) Islamic University, Kushtia, Bangladesh

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the countries of the region, exchanging cultures and sharing common responsibilities, China can play its role as the catalyst for this integration. China is no longer what Napoleon Bonaparte, the first Emperor of France and one of the greatest military leaders in the West, once called “a sleeping giant.” The shrewd general perhaps could very well apprehend China’s potential to grow as a country to lead the world and hence forbade people from waking her up, maybe, due to racist jealousy. However, Napoleon’s advice did not work, and China has been wide awake and taking the lead in different areas of achievements across the world.

2 Civilizations of Asia Asia, the largest and the most populated continent in the world, is a melting pot of civilizations and cultures. Many great and ancient civilizations have sprung from five regions of Asia—West Asia, East Asia, South Asia, Central Asia, and Southeast Asia. Out of the four early river valley civilizations, three were Asian, i.e., the Mesopotamian civilization based on the Tigris and Euphrates rivers, Indian civilization based on the Indus river and Ancient China civilization based on Huang He (Yellow) river. The Mesopotamian civilization that grew up in the river valley of Tigris and Euphrates 5000 years before the birth of Christ included the Sumerian, the Babylonian and the Assyrian civilizations. They established cities and developed administration, art, architecture, literature, trade and commerce. Indus Valley civilization is another ancient Asian civilization that shows the first signs of urbanization. The evidence supports the fact that the ancient Indus Valley community had a highly developed city life facilitated by houses with wells and bathrooms and elaborate underground drainage system. Over the ages, these civilizations of Asia have greatly influenced the people of this region as well as exerted strong influences on others. Looking back on the past of Asia may help better understand the present of the Asians and the people of the world. As Winston Churchill puts it, “The farther backward, you can look, the farther forward you are likely to see.” To comprehend the Asian civilizations may contribute to the building up of a world community with a shared future for mankind.

3 Chinese Civilization and Its Impact Though China’s early ancient history is shrouded in uncertainty, most historians are of the opinion that China was the cradle of one of the four oldest civilizations (Indian, Mesopotamian, Egyptian and Chinese) discovered around the world. The key characteristic of Chinese civilization is that it is the oldest continuous civilization in the world. While the other three civilizations gradually declined, Chinese civilization continued to exist and thrive. The culture that originated and developed in Ancient China assumed the form of the present-day Chinese nation. Though there have been

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changes along the way of evolution, a fairly homogeneous culture has evolved in China. In addition, Chinese civilization had exerted tremendous influences on East Asia, especially in Korea and Japan. Prior to the Mongol conquest during the Sui, Tang, and Song Dynasties, many innovations like paper currency and tea cultivation occurred.

4 The Silk Road and the Integration of Civilizations The Silk Road, the ancient transcontinental network of terrestrial trade routes connecting East Asia and Southeast Asia with East Africa and Southern Europe, passed through the four great civilizations, i.e. Sumerian, Indus valley, Chinese, and Egyptian. The major religions—Christianity, Buddhism and Islam, met on the Silk Road, and various ethnic cultures existed together in peace and harmony along the road. The valleys of the rivers—the Nile, the Tigris and Euphrates, the Indus, the Ganges, the Yangtze, and the Yellow are all cradles of civilization. All the creeds, ideas and dogmas, all cultures and values belonging to both the East and the West are deeply rooted in civilizations and religions along the Silk Road. Mutual learning among these civilizations will contribute to the building up of a global community with a shared destiny. And various other factors like geography, climate, history, economy, and lifestyles also contribute to the diversity of global cultures which may enrich civilizations and make them “become more colorful through exchange and mutual learning,” (a 2014 speech delivered by the Chinese President Xi Jinping at the UNESCO Headquarters). “Such exchange and mutual learning serve as important drivers of human progress and global peace and development,” the paramount leader added. UNESCO gives special attention to the exchange of cultures between China and the West. Exchange and mutual learning among civilizations promote openness and inclusiveness. The Silk Road tells the story of different civilizations evolving together with closer integration, of different cultures and religions developing together with inclusiveness and dialogue, and of peoples enjoying mutual prosperity via myriad communications and exchanges.

5 China’s Regional Academic Cooperation Initiative The establishment of China—South and Southeast Asian University Consortium can also be considered as another aspect of mutual learning among Asian countries aiming at a global community with shared future. It is a mutual higher education reform endeavor of the region by way of strengthening closer cooperation, peopleto-people exchanges, and above all, creating a great future for education and research. The aims and objectives of the Consortium drawn from the December 2018 Kunming Conference are to create a bright future for higher education and research in South and Southeast Asia by promoting talents for collaborative and need-based research,

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sharing common interests like ICT, life sciences, environmental sciences and ethnic studies among the Belt and Road related countries. I believe that the establishment of such University Networks under the leadership of a Chinese university may also bring about remarkable changes in scholarship in the region. I am very happy that I have had the chance to attend both the Kunming conferences (2017 and 2018) on that regional academic collaboration building venture and to work in support of the forum.

6 Misrepresentation of the East by the West The deliberate misrepresentation of the East by the West is a big threat to the proper understanding of Asian civilizations. This has been a phenomenon during the long period of colonization. With the advent of the process of decolonization in the postcolonial era, new voices of dissent are being raised in the East in favor of so far misrepresented/misunderstood civilizations. Europe’s or the West’s project of representing/interpreting the East which Edward W. Said in his 1978 book Orientalism described as “the exaggeration of difference, the presumption of Western superiority, and the application of clichéd analytical models for perceiving the Oriental world” (Said 1978). As a public intellectual Said in his eye-opening book shows how the West’s patronizing representations of “The East”—the societies and peoples who inhabit the places of Asia, North Africa, and the Middle East have been deliberately and unduly construed. The example of Marco Polo (1254–1324), the great Italian traveler, explorer, and writer can very well substantiate this point on misrepresentation. Polo traveled around medieval China and many other Asian cities for about 17 years and upon returning to Europe, wrote a book called The Travels of Marco Polo (1298). Though he was not the first European to explore China, he was the first who introduced China and Asia to the world through his travelogue. His meticulous travel records included the great size of China, its capital Peking, but quite mysteriously, the Great Wall, which is recognized as one of the most spectacular architectural feats in human history and is often claimed as the only human-made object on the planet earth visible from space, had escaped the great explorer’s notice. On the contrary, what Marco Polo did to China, the Great Chinese pilgrim-traveler Xuanzang did not do to India. Xuanzang was also a great traveler, scholar, and translator and visited India, the birthplace of Buddha, through the Silk Route between AD 627-643 in search of true explanations of some contradictions he found in the texts on Buddhism. He too spent 17 years of his life traveling around India, and his travel details were recorded as the Great Tang Records on the Western Regions. His work on India is very significant and is still helping historians to resolve debates about the then Indian civilization. Tsang visited Pundravandhana, one of the territorial divisions of ancient Bengal (now Bangladesh). He found the country “rich in all kinds of grain-produce” and discovered that the people were agreeable and prone to learning.

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This is how we see a marked difference in the portrayal of European and Asian minds. The representation of the East or Asia or the Orient by the Occident has always tended towards exaggeration, and this remains a big threat to the proper evaluation of the Asian civilizations. This is sort of “Epistemic violence,” which is “exerted against or through knowledge,[and] is probably one of the key elements in any process of domination.”(Enrique Galván-Álvarez 2010). “The clearest available example of such epistemic violence,” says Gayatri Chakravorty Spivak, “is the remotely orchestrated, far-flung, and heterogeneous project to constitute the colonial subject as other.” Mutual learning among Asian civilizations will help the East emerge from the plight of otherness.

7 Developing Awareness for the Preservation of Civilization A prerequisite for preserving the glories of civilizations/antiquities/ artifacts/archaeological sites is to know about them, familiarize people with them and develop an interest which will foster a sense of responsibility for their preservation. Lack of proper study of civilizations, the attitude of indifference to their preservation and inadequate tourist attention are also threats to our history of culture. If local people are made aware of preserving the archaeological sites and can develop a sense of history and civilization, they could contribute to the preservation of sites and help resist their destruction.

8 War as a Threat to Civilization As far as the civilizations of Asia are concerned, we see the tragic destruction of antiquities by the military in Afghanistan, Syria, Iraq, and elsewhere that warns against the loss of civilizations and reminds of the importance of preserving them. The damage done by so-called Islamic State military to the remains of Mesopotamian Civilization in ancient Iraq which is noted for many global firsts- the first writing, the first city, the first written law code, and the first empire, is irreparable. The destruction done to the 3300year-old city of Nimrud is just impossible to imagine. The Taliban destroyed the world’s two largest Buddha statues in Bamiyan, Afghanistan constructed fourteen centuries ago, in September 2001 by order of the militant Taliban ruler Mullah Muhammed Omar.

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9 Building a Global Community Through Mutual Understanding Increasing religious intolerance, the majority-minority complex and all forms of reactive co-radicalization leading to hostility and fanaticism have become a constant threat to global peace and are hindering the process of building a global community with a shared destiny. We must address ourselves to this crisis in the right earnest to build a global human society of racial integration. The world is a melting pot of different colors, races, and religions. The raiding religious fanatics should not forget that what they would do may trigger intense reactions from others. Living in a glasshouse, one should not throw stones at others. Therefore, mutual tolerance and peaceful coexistence should be the foremost survival policy of the religious and ethnic communities. To exist is to coexist! One does not need to be a crusader for the protection of their race or religion or culture. There is no room for militancy in the civilized world.

10 The Global Community and the 4th (Fourth Industrialization Revolution) In the new millennium, with the advent of a new era, mankind is on the brink of a new revolution called the 4th Industrial Revolution. It has become a global agenda, and we must know what it means and how to respond to it individually, socially, nationally, regionally and globally. The first Industrial Revolution used steam, the second electricity to mechanize production and the third used electronics and information technology to automate the manufacturing processes. Now the fourth Industrial Revolution is emerging from the third in the wake of the digital revolution over the last few decades. It could be a fusion of technologies that combines the physical, digital and biological spheres. Compared with the previous ones, the fourth Industrial Revolution is developing in geometric progression affecting almost every aspect of human life. We have reached such a crossroads that may completely change the way we live, work, and connect with each other. The fastest-growing connectivity with unprecedented processing power, enormous storage capacity, unlimited access to information and emerging technology breakthroughs in fields of Artificial Intelligence (AI), Robotics, the Internet of Things (IoT), autonomous vehicles, 3-D printing, nanotechnology, and quantum computing are real mind-blowing experiences. We have yet to fully understand how we will deal with such a transformation that humankind has never ever experienced before. However, one thing is for sure, the response to the fourth Industrial Revolution must be very comprehensive, and we need to develop a coordinated approach to it at home and abroad. The International Forum on Mutual Learning among Asian civilization and building a community with a shared future for mankind can very well be a global platform for it.

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11 Conclusion: Viability of the Global Community While “world politics is entering a new phase, and intellectuals have not hesitated to proliferate visions of what it will be—the end of history, the return of traditional rivalries between nation-states, and the decline of the nation-state from the conflicting pulls of tribalism and globalism,” (Huntington 1996), China is making solid efforts to boost cultural communications with people across the globe. In his 1996 book The Clash of Civilizations and the Remaking of World Order the American political scientist Samuel P. Huntington hypothesizes that “the fundamental source of conflict in this new world will not be primarily ideological or primarily economic. The great divisions among humankind and the dominating source of conflict will be cultural...the principal conflicts of global politics will occur between nations and groups of different civilizations. The clash of civilizations will dominate global politics. The fault lines between civilizations will be the battle lines of the future.” Huntington’s apprehension cannot be glossed over when we see the harrowing incidents of 9/11, the rise of Al-Qaeda, ISIL and the reactive co-radicalization called Islamophobia, the latest manifestation of which happened in Christchurch, New Zealand under the guise of “White Supremacy.” The Chinese endeavor to build a global community with a shared destiny will act as a resistance to what Huntington is apprehensive of—jingoism, jihad, Islamophobia, white supremacy, and all other forms of fanaticism. Despite all setbacks in the process of global peace, it is not all doom and gloom for mankind if we can build a community with a shared future. As vice-chancellor of a Bangladeshi university, I do appreciate this great event in Beijing and the benevolent attitude of the people of China towards building a global community. Our Honorable Prime Minister, Sheikh Hasina, too, underlines the importance of greater regional connectivity which can be a very effective tool for building a global community with a shared future for humankind.

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: China’s Contribution Essra Abdel Sayed

1 Ancient Civilizations in the World What is Civilization? 1. Civilization is a special stage in the history of human development. It includes humanistic spirit, inventions, public order, and good customs that have been accumulated in history. It enhances adaptation to as well as perception of the objective world and conforms to the spiritual pursuit of mankind. It is recognized and accepted by the vast majority. 2. Civilization is a collection of all the social and natural behaviors that free humanity from barbarism. It includes the following elements: family ideas, tools, language, writing, beliefs, religious ideas, laws, city-states, and states. 3. A civilized society shows a higher stage of development. Standards of ancient civilizations? Glyn Daniel was the director and archaeologist of the Department of Archaeology at the University of Cambridge (23 April 1914–13 December 1986). He was the author of The First Civilizations: The Archaeology of their Origins. The book is small but very popular. It has become the must-read book for archaeology students in Western countries and has been published not only in Britain but also in the United States and other countries. The book defines three standards of ancient civilizations. First, an ancient civilization has cities. That means there should be remnants of a city in the excavated sites instead of merely primitive small settlements.

E. A. Sayed (B) Confucius Institute, Ain Shams University, Cairo, Egypt

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There should be contrasts and differences between cities and villages. There is also a requirement for the number of people. A city must be able to hold more than 5,000 people. Second, an ancient civilization has a writing system. It is difficult to imagine a civilization without a writing system. Without the invention of writing, it is impossible to preserve and spread the thoughts and cultures of mankind. Third, an ancient civilization has complex ceremonial buildings. To put it simply, complex ceremonial buildings are buildings that were built not for the need of ordinary living. It is specially built for religious, political or economic reasons. For example, every visitor who stands before the pyramids of ancient Egypt will surely feel that this is a kind of civilization at the sight of the Sphinx. This civilization is in a primitive state of barbarism. The pyramids were used as tombs, and such massive structures would not have been built out of ordinary needs. It was built to honor the pharaohs and ensure that their souls live forever. This kind of structure represented class division in the era of civilization. A new standard is added by other archaeologists: a civilization has rivers. According to the four main standards, what are the four ancient civilizations in the world? 1. 2. 3. 4.

Mesopotamia (Iraq and Iran) Ancient Egypt Ancient India China

2 Asian Civilizations—Wisdom of the East The continent of Asia covers 32.9% of the total land area on Earth. It is home to 60% of the world’s population, with more than 4 billion people. Throughout history, in different parts of Asia, be it East Asia, Southeast Asia, South Asia, West Asia, or Central Asia, the civilizations differ in their formation and development, with their own characteristics and advantages. However, all of them have made contributions to the formation and development of Asian civilizations and world civilizations. The role of agriculture and economy Asia is the earliest settlement of mankind. In ancient times, there were many alluvial plains on the banks of large rivers in various parts of Asia. It was in these areas that ancient agriculture first emerged and developed, and it was on the basis of agricultural economy that families, clans, states, countries were established. The agricultural economy and stable farm life created a favorable condition for the formation and development of civilizations. As a result, Asia became an important cradle of civilizations, giving birth to Mesopotamian civilization in West Asia, Chinese civilization in East Asia, and the Indian civilization in South Asia. And these civilizations had an important influence on the formation of ancient Greek and Roman civilizations in Europe.

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In addition to great contribution to ancient world civilizations, Asia, especially China and India, accounted for the vast majority of the world economy from the beginning of the Common to the mid-nineteenth century. It was always the most important force driving the development of the world economy, science, and technology. It is estimated that by 1750, China accounted for 32% of the world economy. India made up 24% while five European countries—Britain, France, Prussia, Russia, and Italy—merely 17% in total. Culture and technology Asia, especially China, India, and Arab-Islamic countries, has long been a world leader in the development of culture, science, and technology. The Arabic numeral system and ancient Chinese inventions spread across the globe. Karl Marx called the spread and application of the four great inventions of China in Europe, namely paper making, movable-type printing, gunpowder, and compass as the omen of bourgeois society. Asian civilizations had long been a world leader that made outstanding contributions to the advancement of civilizations. Through their own efforts, Asian countries have made remarkable economic and social achievements through their own efforts and become increasingly influential in international and regional affairs since the 1950s. In particular, in the past two or three decades, the Asian economy has grown rapidly as a whole. East Asian economy has taken off, creating the remarkable “East Asian miracle” and turning Asia into one of the most dynamic regions in the world. China has made remarkable economic and social achievements over the past 40 years of Reform and Opening up, with living standards constantly improving. China has become the world’s second-largest economy. Grasping the development trend of Asia and identifying the converging interests of countries in this region, China has put forward a series of important initiatives, including the Silk Road Economic Belt, the Maritime Silk Road, the China-Pakistan Economic Corridor, BangladeshChina-India-Myanmar Economic Corridor, the China-ASEAN 2 + 7 Cooperation Framework, and the Asian Infrastructure Investment Bank.

3 Exchanges and Mutual Learning Among Asian Civilizations and “Building a Community with a Shared Future for Mankind”—China’s Contribution One world, one future, one destiny: A Community with a Shared Future for Mankind 1. The idea of Building a Community with a Shared Future for Mankind was proposed at the 18th National Congress of the CPC in November 2012. When meeting with foreign guests as general-secretary for the first time, Chinese president Xi Jinping said, “The international community is increasingly becoming a

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community with a shared future in which all countries are inseparable from one another. No country can remain immune to the complex challenges of the world economy and global problems.” President Xi Jinping’s proposal has been enriched by the global cooperation concepts and practices such as the Belt and Road Initiative since it was put forward. It has been gradually recognized by the international community and become a common value norm for promoting the reform of the global governance system and building a new type of international relations and a new international order. “Promoting the Building of a Community with a Shared Future for Mankind” is taken to a very high political level when it became an important part of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. “Following the law of nature” and “achieving harmony between man and nature”, as advocated in Chinese culture, are the only approaches to harmonious ecology; “Do not do to others what you do not want others to do to you” and “looking after each other like brothers and sisters” are the fundamental principles for building healthy international relations. “People-oriented and benevolent governance” is the important foundation of public governance. “Harmony without uniformity and seeking common ground while shelving differences” is the fundamental guarantee of a peaceful, stable, and colorful world. As mankind is forming a community with a shared future, peace and development have become the common aspiration of all Asian countries. In this context, it is important to promote exchanges and mutual learning between Chinese and other Asian civilizations. This is the only solution to the common challenges facing human progress. It is also the only way to enhance the world’s understanding of China, to make the world a more beautiful place and to create a better life for people of all countries. Therefore, promoting such mutual learning will make the world more peaceful and inspire people around the world to share the same goal of benefiting each other.

Civilization is like water, nourishing mankind imperceptibly. Civilizations have become richer and more colorful with exchange and mutual learning. In the face of new opportunities and challenges, we should make strategic choices that follow the trend of Asian development and the trend of our times. We should uphold cultural diversity and inter-civilization dialogue, promote mutual respect and harmonious coexistence, and turn inter-civilizational exchanges and mutual learning into a bridge of friendship between peoples of all countries.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Value of Peaceful Dialogue Sally Kader

It is an honor to touch on the topics of mutual learning among Asian civilizations in correlation with the construction of communities that have a shared future for mankind. There is an undeniable relation in the international community from the cohesion of cultures to have everlasting effects of peace, sustainable development, and progress. There are two keen themes in sharing mutual learning amongst civilizations and building communities with a shared future for mankind. Firstly, the protection of cultural heritage and understanding of different cultures is a fundamental tool to support the development of peaceful societies, strengthen sustainable development, and prevent violent extremism. Secondly, there is a shared responsibility of all cultures to take part in mutual learning and having tolerance for various cultures. Asia is the most populous continent, home to 60% of the world’s population, and boasts the greatest diversity in culture. Although the 4.46 billion people that live in Asia speak about 2,300 languages, they also all speak the universal language of peace and cohesion. The beauty of the diverse cultural setting in Asia is within the traditions passed down over the generations. Ancient Asian cultures have passed down their traditions and beliefs that reflect in the beautiful diverse Asia we have today. Along with the diversity of the large population of Asia, it is the birthplace for several religions Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Shinto, Sikhism, Taoism, and Zoroastrianism, amongst others. The cohesion of the diversity in religions, cultures, and languages is an extraordinary concept and the key to peace and sustainability for Asia. There is a connecting relation between interfaith dialogue of different cultures and the protection that it enables for cultural heritage. Respect, value, and protection are the building blocks that come from the cohesion of cultures and are naturally S. Kader (B) International Federation for Peace and Sustainable Development, New York, USA

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produced to cultural heritage protection. As Asian Civilizations communicate and build tolerance, they are open to a relation of respect for one another. Respect correlates to value, and value will be the protecting factor for cultures. The brutal and systematic destruction of cultural heritage is used as a war tactic to intimidate populations and erase their history and identity. Sharing mutual learning amongst Asian Civilizations will dismantle any destruction of cultural heritage because the destruction is sprouted from hatred and intolerance. Once we find common ground, we then reach mutual trust. When we come to accept one another, we value each other. Value and tolerance are accompanied by respect. If we build communities where people accept different cultures and religions, then people will respect one another for those differences. Respect for those differences echoes to the protection of cultural heritage. Cultures will not just interact in peaceful respects, but cultures will have security. Needless to say, cultural heritage forms part of our identity as it is a reflection of human history and civilization. Its protection is a shared responsibility of the international community, in the interest of future generations. Effective cooperation at the national and international levels among different stakeholders is crucial to protecting and preserving our shared cultural heritage. When we build cohesion of people from various regions on the local level, it exponentially ripples through to international levels of peace and cooperation. As we practice cooperation of multi-cultural environments in the present, we influence the future to have peace and security. When Asian cultures exchange and learn about one another in an accepting tone and a manner of cohesion there will be the growth of sustainable development and peacebuilding for each individual, community, and nation. As we build small communities of mutual cultural exchange, we build to the international arena that elevates with peace and security for all of Asia. The International Federation for Peace and Sustainable Development is dedicated to global peace, sustainable development, and equality for all humanity. The IFPSD strongly believes that humanity can achieve the goal of peaceful integration of different cultural and religious groups through peaceful discussions, it is imperative for peaceful dialogues among different faiths and religions to enhance mutual understanding, harmony, and cooperation among people. As one of the leading entities in the United Nations systems for the promotion of interfaith dialogue, the IFPSD hosts high-level events each year for interfaith dialogue with the aim to discuss shared values and the importance of religious tolerance in Asia, Europe, the Americas, Middle East, Africa, and Australia. The IFPSD encourages all states to support, on a voluntary basis, the spread of the message of interfaith harmony and goodwill in the world’s churches, mosques, synagogues, temples, or any place of religious worship. The IFPSD is dedicated to the mission of promoting the United Nations Charter principles and purposes for a better world for all humanity, and most importantly to take actions in reaffirming that the mutual understanding and inter-religious dialogue constitute crucial dimensions for a culture of sustainable peace and development for all of humanity.

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IFPSD aims to protect cultural heritage around the world by hosting high-level events to share experience and expertise on safeguarding world’s cultural heritage, as mandated by the United Nations resolution 2199 (2015) and 2347 (2017). Cultural heritage forms a part of our identity as a reflection of human history and civilizations. Its protection is a shared responsibility of the international community in the interest of future generations. In response to the alarming escalation of cultural destruction around the world, The International Federation for Peacekeeping and Sustainable Development (IFPSD) spearheaded the very first ever UN event on protecting endangered cultural heritage in times of conflict. IFPSD acted to protect cultural heritage by offering its contribution in the drafting of the United Nations resolution 2347 (2017) and becoming its signatory at the United Nations Headquarters, in New York. Resolution 2347 (2017) was unanimously adopted in the UN Security Council to condemn the destruction and smuggling of cultural relics and artifacts, affirming that such unlawful destruction of cultural heritage, religious sites and artifacts could constitute a war crime and must be brought to justice. IFPSD’s work to promote and protect cultural heritage is a step towards creating Sustainable Cities and Communities by safeguarding the world’s cultural and natural heritage as a part of the 2030 Agenda for Sustainable Development. IFPSD views cultural heritage as a fundamental part of a population’s identity, and since its inception in 2001, remains committed to advocating for the preservation of history and justice across the globe. On this occasion, the world-renowned archeologist and IFPSD’s Ambassador of Cultural Heritage, Dr. Zahi Hawass, will once again be recognized for his paramount efforts in advocating for these issues. Dr. Hawass and I hosted the highly anticipated discussion on how the international community can best safeguard the preservation of heritage, particularly in Syria, Iraq, and Libya. Mankind has always faced difficulties with the integration of cultures and regions. We are in an era of numerous challenges and increasing risks, as technology and communication facilitate globalization, and instabilities in areas of conflict causes large flows of people on a global scale. Interconnection and interdependence add complicating factors to an existing challenge when it comes to the peaceful integration of cultural and religious groups. No country in the world can enjoy absolute security from the turmoil of crosscultural integration on its own. No country can be truly secure while others are in turmoil. Instead of reacting to neighboring turmoil by becoming increasingly more nationalist, xenophobic, and trade protectionism, all countries should pursue common, comprehensive, cooperative, and sustainable actions to achieve global peace and security. Rapid growth in cultural, ethnic, and religious diversity within each nation-state calls for strategic social reform for peace. Countries should strengthen coordination in macro policy making; pursue mutual long- and short-term interest with a focus on resolving deep-seated problems that hinder peaceful inclusivity and integration. The focus should be for nations to seize

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the historic opportunity of this era by utilizing the technology, scientific, and industrial advancements to drive growth through innovation and non-discriminatory multilateral global trade. Nations should strengthen coordination and improve governance. Growth of economic globalization encourages a culture of openness towards different groups of people. Countries should promote and focus on creating partnerships based on dialogue, security, growth, inter civilization exchanges, and the infrastructure of a peaceful economy. Nations should refrain from politicizing humanitarian issues among different cultural, ethnic and religious groups. All countries are encouraged to uphold the authority of the international rule of laws that facilitates peaceful integrations among people and fulfill their obligation in accordance with the law. The IFPSD believes that with the cooperation of nations to foster an environment of peace societies will be more open to differences among themselves and that of humanity. The IFPSD is a non-profit 501 (c)3 organization in consultative status with the United Nations Economic and Social Council (UN-ECOSOC). IFPSD is associated with the Department of Public Information (UN-DPI) and the UN Department of Political Affairs (UNDPA) as well as is accredited with the UN Conference on Trade and Development (UNCTAD). IFPSD is represented across 5 continents and 17 countries The organization seeks to promote and reinforce the United Nation’s commitment to international peace, security, and justice through educational programs, public relations and community outreach initiatives. The organization is committed to global issues, including Protection of Cultural Heritage, Peace and Interfaith Dialogue, Women and Girl Empowerment, Youth Leadership, Human Trafficking, and Human Rights. To that effect, IFPSD has established networks and liaison offices in multiple regions around the world to help raise awareness on these issues with the aim to support the achievement of the United Nations Sustainable Development Goals.

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: The Significance of Cooperation Bani Dugal

Future generations will look back and identify a period during which, out of the histories of numerous peoples and societies—each rich and proud in its own right— a story of humanity in its entirety became discernible. We stand at the threshold of that transition today. Where past ages looked to the future through the lens of the family, the tribe, the city-state, or the sovereign nation; today we are not only able but impelled to take into account a shared future for all. This is the reality of the present moment, and ours is the opportunity and responsibility to choose how that future will be built and what values and priorities will characterize it. The Baha’i International Community welcomes this exploration. It also sees China as a fitting convener of the Asian Civilization Dialogue Conference and the present inquiry. The Chinese people, who are to exert significant influence on the destiny of humanity, are highly praised in Baha’i writings. To them, one of the early leaders of the Baha’i Faith was referred to as “truth-seeking” and “prompted with ideal motives.” From among them, he declared, can be raised “such divine personages that each one of them may become the bright candle of the world of humanity.” Qualities such as these will be indispensable in unlocking the phenomenal constructive capacities found in the numerous populations across the Asian continent. A civilization befitting humanity which, having passed through earlier stages of social evolution is coming of age, will not emerge through the efforts of a select group of nations. Rather, it is a challenge that must be faced by humanity as a whole, drawing on the contributions of all and providing for the progress of all. And that growing body of active protagonists contributing to the betterment of society will, to a great degree, be Asian in heritage. This continent has long been home to the majority of the human race and was the cradle of many of humanity’s first complex civilizations. How its 4.5 billion inhabitants, some 60% of the world’s population, B. Dugal (B) Bahá’iyya International Community to the United Nations Office, New York, USA

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understand themselves, their world, and their purpose in life is therefore of critical importance to the future of humanity. Asia’s record of economic development over the past century is, of course, notable. Sizable segments of the overall population were freed from the limitations of subsistence agriculture, and its countries generated several of the longest periods of sustained economic growth in modern history. Such developments bolstered wellbeing in a number of areas. For example, within the context of the United Nations’ Millennium Development Goals, some 470 million individuals were lifted out of extreme poverty in China between 1990 and 2005, contributing a significant share toward the overarching goal of reducing extreme poverty around the world by half. Yet welcome as these steps were, the Asian development experience reinforces one central truth as emphatically as the Western one did: that material advancement alone, unmoored from spiritual and moral foundations, is not only unsustainable but ultimately illusory. It can be seen that even the most technologically and economically advanced countries of world today, whether of the East or the West, are being assailed by destructive social forces such as materialism, self-interest, and prejudice. These, in turn, are associated with a multitude of social ills, ranging from poverty and crime to corruption and hypocrisy, from deterioration of the natural world to disintegration of the social fabric, from conflict and hostility to alienation and indifference. Realities such as these, and the toll they take on the great masses of humanity, can be seen in country after country; they need no elaboration here. Over a hundred years ago, Baha’u’llah wrote that “if allowed to overleap the bounds of moderation” the civilization “so often vaunted by the learned exponents of arts and sciences” would “bring great evil upon men.” He further warned that “If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.” What becomes apparent is that movement toward a flourishing global future must take into account the full range of human existence. “Progress” today is often defined in relation to the historical experience of a small set of countries whose developmental path was conceived in largely materialistic terms. Those efforts refined a set of instrumentalities—industrialization, automation, and sustained technological innovation, to name a few—the benefits which are not to be discounted. Yet human lives cannot be considered well lived without considerations of meaning and purpose, relationship and connection, character and calling, devotion and dedication. The notion of prosperity needs to be similarly re-examined. Material means are clearly vital to the advancement of civilization, and all people should have sufficient and equitable access to them. But prosperity cannot be accurately understood as the mere accumulation of personal wealth. Such an individualistic conception—bereft as it is of the guidance of transcendent values and noble aspirations—inevitably places undue weight on indulging desires and tends to cultivate a love of luxury. To contribute to the advancement of a full and integrated civilization, material means need to be used for far higher purposes: to foster unity, to uplift and edify the life of society, and to facilitate access to knowledge for all people, to name but a few. A truly prospering world requires deep coherence between the material and the spiritual. It requires that both dimensions of human existence advance harmoniously

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together, in individual lives as well as society as a whole. In this regard, ‘Abdu’lBaha, Baha’u’llah’s eldest son and appointed successor, stated that while “material civilization is one of the means for the progress of the world of mankind,” until it is “combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained.” He continued: Material civilization is like a lamp-glass. Divine civilization is the lamp itself, and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit. Otherwise, it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the Holy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness.

The peoples of Asia are far from unaware of the transcendent aspects of human reality. Many possess a profound sense of spirituality, reflected in the practices of their daily lives as well as the quality of their relationships with one another, with nature, and with their social institutions. Natural to them is a keen understanding of the need for coherence between the material and the spiritual. However, large numbers are disturbed by the effects of gross materialism on their societies in recent years. This receptivity to the promptings of the spirit should come as no surprise. After all, the sun of religious truth has long risen in the East, and from there spread its life-giving rays around the globe. The Abrahamic faiths all arose from the fertile fields of Asia, as did the Chinese systems of Confucianism and Taoism. Hinduism and Buddhism guide thought and practices across the continent and beyond, as do the traditions of Sikhism and Shinto. And the Baha’i Faith itself, as well as the ancient religion of Zoroastrianism, arose from Persia, in the heart of Asia, each of which made its distinct contribution to humanity’s understanding of its relationship with the Divine. But what is meant by “spirituality”? A word of caution is needed here, as it is easy to view the concept in a superficial way, to approach it as little more than a tool for maximizing satisfaction or a veneer of activities or rituals designed to soothe the anxieties aroused by materialistic life. True spirituality, faithful to the example of those transcendent Figures who gave the world its great belief systems, reaches to the very roots of human existence. It permeates action and channels individual and collective efforts for the betterment of society. It cultivates thirst for knowledge, elevates work to the station of worship, and promotes empathy. It provides for the control of selfish impulses and emphasizes oneness and interconnectedness. It fosters generosity and humility and nurtures appreciation for diversity and attention to beauty. Far from an inquiry into the esoteric and the obscure, spirituality in this sense functions as a source of insight into the heights to which human well- being can arise, and the means by which foundations for lasting progress can be laid in both human hearts and social systems. “It is incumbent upon every man of insight and understanding,” Baha’u’llah declared, “to strive to translate that which hath been written into reality and action.” Spiritual principles, no matter how lofty and commendable, are nothing

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but ideas until they are put into practice through human agency. “The essence of faith,” Baha’u’llah states, “is fewness of words and abundance of deeds.” In this light, the abiding sense of faith characteristic of so many Asian cultures is intimately connected to a process of applying spiritual principles to the life of society, for the betterment of all. This is an eminently practical process. It is carried out not in the abstract, but rather in light of the unique circumstances of any given population, and the aspirations, perspectives, talents, and resources of its members. It is also a process that calls for a long-term commitment to learning in action. How to take one example, is the spiritual principle of the equality of women and men given concrete expression in thousands of cities, neighborhoods, and villages around the world? How does a population gradually build a society that reflects its realities at all levels? How would rising consciousness of this fundamental equality shape norms and expectations around employment and the workplace? Around issues of voice and political representation? Around the structure and functioning of the family unit? These are some of the questions that Baha’is around the world are striving to learn about with like-minded collaborators. They are also the kinds of questions—applied to a range of spiritual principles, such as the oneness of the human family or the harmony of science and religion—that will have to be taken up by every people and society, if a prospering global civilization is to advance through successive stages of its collective development. This is not a transformation that Baha’is believe will come about exclusively through their own efforts. Nor are they trying to create a movement that would seek to impose on society their vision of the future. Rather, as the Universal House of Justice, the world governing body of the Baha’i Faith, wrote to the Baha’is of the world: “Every nation and every group—indeed, every individual—will, to a greater or lesser degree, contribute to the emergence of the world civilization towards which humanity is irresistibly moving.” To speak of a shared future for humanity is to acknowledge the many pragmatic ties that increasingly link the lives of the people of the world. But beyond this, to speak of a shared global future is to acknowledge that the human family is one. For Baha’is, the oneness of humanity is the defining feature of the current stage of its social evolution. “Ye are the leaves of one branch,” wrote Baha’u’llah in the nineteenth century. In an age of intense political division and rivalry, He declared, “The Earth is but one country and mankind its citizens.” The premise that humanity constitutes a single person finds wide acceptance at the level of principle. Indeed, people around the world—particularly the young— increasingly cry out for societies that are more unified, just, and civil. Through the operation of forces ranging from the economic to the environmental, diverse populations are mixing on unprecedented scales and the world grows more interconnected and interdependent by the day. Yet many of the dominant currents in societies everywhere are pushing people apart, not pulling them together. As the Universal House of Justice recently wrote: Humanity is gripped by a crisis of identity, as various peoples and groups struggle to define themselves, their place in the world, and how they should act. Without a vision of shared identity and common purpose, they fall into competing ideologies and power struggles. Seemingly countless permutations of “us” and “them” define group identities ever more

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narrowly and in contrast to one another. Over time, this splintering into divergent interest groups has weakened the cohesion of society itself.

These challenges demonstrate that movement toward a truly shared future will require increasing unity of thought, action, and purpose at every level. Social institutions will need to foster a sense of shared identity and common purpose among the population, and unequivocally renounce the practice of stoking racial, religious, or other tensions for political gain. Communities will need to foster a culture of universal participation in the affairs and decisions of society and take measures to include groups that were excluded in the past actively. And individuals, honestly searching the depths of their own heart and conscience, will need to continually expand the bonds of friendship and bring to bear the moral courage necessary to dismantle prejudice and bigotry in every form they may take. It should be noted that the diversity of the human family, far from contradicting its oneness, endows it with richness. From this perspective, unity contains within it the essential concept of diversity. Indeed, this is what distinguishes it from uniformity. Equally crucial is a robust and authentic orientation towards justice. For without an unbending commitment to justice, calls to unity can all too easily become another guise for oppression and tyranny. Central to an appreciation for diversity in recognition of the particular capacities distinguishing every society. There has long been a tacit assumption that social change is a project that some carry out on behalf of others, on the basis of geographic location, financial affluence, or similar lines of demarcation. These assumptions of superiority—whether stemming from ignorance and lack of experience or the depths of prejudice and arrogance—are an artifact of humanity’s period of childhood and must now give way to more mature understandings. Just as every member of the human family has the right to benefit from a materially and spiritually prospering civilization, every individual, group, and nation has meaningful contributions to make toward its construction. There is a wide consensus that Asia will exercise increasing influence in the coming years, in areas ranging from demographic and economic to the cultural and political. Indeed, some have suggested that we stand today at the threshold of an “Asian Century.” Yet if the region is to avoid the missteps and excesses that have plagued other parts of the world, thought must be given as to how its growing capacity for action will be used, and toward what ends. What are the unique contributions that each people has to make to the construction of a better world? And just as importantly, how are the efforts of countless peoples to be integrated into a coherent global thrust forward? The collaboration will surely be vital on all sides. But for the Baha’i Faith, a religion that was born in the East but saw much of its early development unfold in the West, mutuality, and unity of purpose between the Orient and the Occident has particular relevance. Only as the strengths of each are not only developed, but blended—each becoming something more and greater than what they would be alone—does the prospect of a just global order that unifies the nations with the assent of humanity take on reality and possibility. Toward that end, may these words

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from the Baha’i holy writings inspire and guide all people of goodwill in their labors to build a common vision for the future of humankind: The East and the West must unite to give to each other what is lacking. This union will bring about a true civilization, where the spiritual is expressed and carried out in the material. Receiving thus the one from the other, the greatest harmony will prevail, all people will be united, and a state of great perfection will be attained.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Value of Practice Ralph Kader

The world is going through complicated and profound changes, and all countries’ futures are more connected than ever before. But the world also has to choose whether to maintain the old international order or to move to a new type of international relations. The Chinese proposal for a better world that inherits the ancient Chinese value of living in harmony with others calls for building a community with a shared future for humanity. It suggests that all countries seek common ground and respect differences in institutions, paths of development, and national situations. Countries need to respect each other, control disputes, and build partnerships to replace confrontation with equal dialogue, in order to find a peaceful path of development. The goal of building a community with a shared future is a world with common security. Some security views highlight confrontations, assuming a community against an imaginary enemy based on military alliances. With global challenges growing, such thoughts will spread and may lead the world back to the Cold War, which will harm the development of the world as a zero-sum game. Instead of military alliances promoting confrontation through exclusion, countries should cooperate and spare no efforts in talks that can protect everyone for a security mechanism based on mutual respect and equality. The Shanghai Cooperation Organization has become a constructive innovation in the world security of today as it has established a non-alignment security mechanism, no confrontation, and no third-party targeting. Since the nineteenth century, capital has propelled globalization, but only a few countries have played a leading role in the process, while many other countries have made little economic progress. R. Kader (B) International Federation for Peace and Sustainable Development, New York, USA

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China has achieved remarkable development over the past four decades without harming the interests of other countries, bringing new opportunities for economic globalization. The global economic system will be improved in a community with a shared future that makes globalization more open, inclusive, and balanced and beneficial to more countries and their peoples. At a time when the world has doubts about globalization and more countries are becoming isolationists, China has taken a firm stance in maintaining open-up cooperation and win–win cooperation. Throughout history, different cultures have preserved their vigor by developing their cultural characteristics through communication and exchanges with others. Instead of creating disputes due to mistrust and suspicion, a proper view of cultural communication makes countries respect and learn from each other. Disrespect, belittling, and exclusive grouping impede the development of all cultures. Political culture is an important part of civilization, and countries should attempt to understand and learn to coexist in peace with each other. Living on Earth, our only home, human beings need to embrace green development that is essential for a sustainable, shared future. Since 2012, when it reflected on the environmental price of its development path, China has been proactively engaged in global environmental management. It can only make a difference through tangible joint efforts by countries and generations. Countries should not only cooperate in tackling climate change for a shared ecological future but should also enhance their environmental management and set up sustainable development mechanisms to pursue the UN 2030 Sustainable Development Agenda. Countries that break promises of cooperation with the environment are irresponsible. The 19th CCP National Congress Report contains a special section on building a shared future community for humanity. In this short article, I’d try to answer three questions. First, why did China make such a proposal? It’s because China recognizes the increasing interconnection and interdependence of countries. As such, the best vehicle for a global village is a community of a shared future. It’s also because China acknowledges the scale of the world’s challenges. Today, the world faces an insufficient drive for economic growth, an increasing wealth gap, rising tensions in regional hotspots, and the spread of unconventional security threats such as terrorism, cybercrime, infectious diseases, and climate change. Humanity must join forces to tackle these challenges. Another reason is that China understands that there are common desires in countries. All countries want wealth, strength, social progress, economic development, and well-being for their people. While achieving these common desires will be hard work, countries will find it easier to do this together. As the Chinese president Xi Jinping puts it, “we shouldn’t give up our dreams because the reality is too complicated around us; we shouldn’t stop pursuing our ideals because they seem out of our reach.”

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In order to ensure greater openness and inclusiveness, we should respect the diversity of civilizations and replace alienation with exchanges, confrontations with mutual learning and superiority with coexistence in the management of relationships between civilizations. In order to make the world a cleaner and more beautiful place, we should take good care of the environment, work together to tackle climate change, and protect our planet in the interests of human survival. It is a historical process to build a community with a shared future for humanity. At one stroke it cannot be accomplished, nor can it be plain sailing. It requires efforts in the long term. The road is tortuous, the future is bright, and action is the key. It is also due to China’s belief in its feasibility. Today, the UN lies at the center of world order. While global governance has never been easy, there have been accomplishments in many areas, demonstrating a unity of will. In the effort to build a community of shared future for humanity, there are successful experiences to draw on. What are the shared future requirements for this community? This community would cover all human life spheres. President Xi Jinping urged all nations to work towards a world that is open, inclusive, clean and beautiful, enjoying lasting peace, universal security, and common prosperity. Here are a few requirements for building this community. First, countries should respect each other, discuss issues as equals, resolutely reject the mentality and power politics of the Cold War, and adopt a new approach to developing state-to-state relations with communication, other than confrontation, and partnerships, other than alliances. Second, countries should engage in dialogs to settle disputes, coordinate responses to threats, and oppose terrorism in all its forms. Third, countries should stick together through thick and thin, encourage trade and investment, and make economic globalization more open, inclusive, and balanced so that all share their benefits. Fourth, countries should respect civilization diversity. They should replace alienation with exchange, clashes with mutual learning, and domination with coexistence in handling relationships among civilizations. Fifth, countries should be environmentally friendly, cooperate in tackling climate change, and protect the planet for the sake of human survival. How is this community of a shared future going to be formed? Common understanding needs to be developed first. In sovereignty, countries, large or small, strong or weak, rich or poor, are all equal. Equality, mutual confidence, inclusion, mutual learning, and win–win cooperation are preconditions. Then it is necessary to create conditions. There are already the UN Charter and other fundamental norms governing international relations. Practical measures are what is needed now. The Belt and Road Initiative, for example, is aimed at promoting policy coordination, connectivity facilities, unimpeded trade, financial integration, and bonds between people. It can be viewed as an attempt to build a shared future for this community. Efforts to guard against evil ambitions should be made. Countries should respect the rights of other peoples to choose their own path to development, to maintain

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international justice; to oppose the imposition of one’s will on others, the interference in the internal affair of other countries, and the harassment on the weak. Also, different prejudices and misunderstandings need to be dissolved. The shared future community of humanity balances interests as well as responsibilities. Countries should not look at the former while neglect the latter. The future of this community will determine whether these two can be balanced. For example, Brexit occurred because the UK believed it had assumed disproportionate responsibilities and received insufficient benefits. There are both natural and social elements in the concept of a “community of a shared future for humanity.” Human beings have to respect, protect, and coexist with nature. This means that countries should join hands at the societal level to oppose and fight terrorism. It will be both glorious and difficult to build a community of shared future for humanity. It will not be possible to achieve a world of universal harmony overnight. It’s going to be done, but not all at once. In short, the proposal to build a shared future community for humanity demonstrates a lofty humanitarian ideal based on shared desires. By gradually removing obstacles, producing results, and building confidence, we will press forward with an indomitable will.

Asian Conference and Dialogue: Asian Civilization—Mutual Exchanges of Asian Civilizations and a Community of Shared Future for Mankind Veronika Sintha Saraswati

1 Mutual Exchange for a Harmonious World Problems between human beings and among nations occur because of unresolved contradictions, or conflicts resolved in an inappropriate way. Contradiction is an inevitable part of human life. Still, contradictions that cannot be resolved will inevitably lead to chaos, disputes divisions, and even wars between nations. Some ontological problems which create contradictions within itself, cannot be forced to be put together. In short, there is no proper solution. If differences cannot be unified, then the wisest choice is reconciling them in harmony. As means of harmonization, each contradicting element can, in fact, be transformed into a positive synthesis. This transformation can only be achieved through harmonization. Harmony is the most balanced state of nature. It represents a normal state of coordination between heaven and earth. On the contrary, there is not one thing that is self-existed within society, or within the whole world. If one contradicts the law of nature with its existing peculiar elements, one will increase irreconcilability of an issue which later on will cause more contradictions and differences leading to a more unharmonious state. Harmony derives from the natural state of all materials on earth; state of nature (heavens and earth; human society and all living beings) describes that all materials on earth originate from nature, thus eventually they will return to nature. All material beings, including human beings, are a part of the universe and nature. To reach a natural and harmonious state is also the most civilized prospect. Where lies the balance? What is the exact meaning of balance? How to achieve balance fundamentally? Where is the midpoint of the balance of the world? Mutual exchange is one way to create a balance, the most basic requirement for creating a V. S. Saraswati (B) Centre for Strategic and International Studies, Jakarta, Indonesia

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harmonious world. This paper will answer the question presented above, based on Asian wisdom, as represented by the Chinese and Javanese1 perspectives of harmony.

2 China’s Traditional Wisdom on Harmony 2.1 The Confucianism Concept of Harmony Unlike the Western’s concept of globalism, the community of human destiny advocates universal human values through a consensus mechanism rather than the socalled universal Western value. According to the Confucianism concept of datong, what society pursues is a society in which the world belongs to the public, and realizes common interests of people all over the world. In today’s world, human beings live in a world consisting of different cultures, races, colors, religions, and social systems. People of all nations should establish a community based on mutual exchange principles in order to determine a harmonious state as a destiny for humankind among nations in the world. Although there are still differences and even contradictions between different national interests, religious beliefs, ideologies, and social systems, no matter what, we are all human beings and share common interests. The construction of mutual exchange within community requires common principles and standard guidelines in order to ensure the realization of the overall interests of humankind. The Confucian concept of datong can provide an important ideological basis for the establishment of mutual exchange’s common principles. The primary principle of the concept is that the world belongs to communal and collective ownership. The Confucian concept of “the world belongs to communal and collective ownership” is defined by the basic knowledge of human beings. Furthermore, the concept is based on the premise of how human beings should survive and develop; a basic concept based on the abundant value of human being’s survival and comprehensive protection of human existence. The Confucianism pointed out that benevolence is a verb (the performing of actions) of the essential attribute of human existence. Benevolence means a subject or a person who conducts activities based on kindheartedness. Benevolence refers not only to kindness and morality that people should have but also to the humanity and morality that should be implemented in the development of social activities and communication. Benevolence should be manifested in all aspects of human existence and be implemented through all areas of social activities. In elucidating the essential nature of human existence or the humane revelation of social development, the Confucianism idea highlights kindheartedness (ren de) which aims at respecting and protecting human survival. From kindheartedness, Confucianism thought pointed out realizing the harmonious progress of society, respecting people’s survival power; ensuring survival and development of the people are virtues that the politicians should hold 1

Javanese is one of the biggest ethnicity group in Indonesia, mostly they reside in the Island of Java.

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and it is the essential characteristics of a humane society. Therefore, Confucianism advocates that the government must implement people-oriented policies and compassionate policies and attach importance to the vulnerable groups. The government should implement and guarantee these policies. Politicians must implement the rule of virtue and morality in order to ensure the survival and development of the people. The theoretical value of Confucianism that is people-centered points out that every human being in society has its imprescriptible power to survive and protect the survival and development of every human being. This people-centered value is vital for politicians and national leaders; while practicing kindheartedness and benevolence falls into the responsibility of politicians and scholars. Beyond the role and obligation, this is the characteristic of a humane society. The Confucianism school of thought respects the human existence’s values and the pursuit of the progressive development of a harmonious society, in which both values are interrelated. This school of thought underlines people’s consciousness. Based on kindheartedness and benevolence in value-pursuing, this Confucianism school of thought inherits the great harmony thought of Confucianism. Taking “living in harmony, cooperation and mutual benefits, and peaceful development” as the core principle of building a community of shared human destiny, relates closely to the Confucianism idea of “the benevolence: every human being should love each other” and “the world is communal and collective.” All countries in the world should implement the concept of peaceful development into their respective policies and actions. Therefore, the international community should work together in order to safeguard world peace and to promote common development. Only by taking this way, optimistically, peace and development can be established. In pursuing an ideal harmonious coexistence and harmonious development of the world, one of the most important aspects is to establish the concept of world peace and peaceful development, which can be obtained by seeking, protecting and sharing peace. The Confucianism concept of datong or great harmony pursues the peaceful coexistence of mankind and advocates for the common progress of mankind. The “community of human destiny” is based on interdependence, sharing joy and sorrow, also based on peaceful development and cooperation and mutual benefits. Those aspects interconnect with each other.

2.2 Benevolence to Pursue Common Prosperity This fair and just social system and ideal pursuit have an equivalent goal with the community of shared human destiny. The community of human destiny is politically advocated to establish a partnership of equal treatment and mutual understanding; to create a security pattern of fairness and justice, joint construction; to seek economic development, open and innovative, inclusive development prospects; and to create efficiency and a fair normative pattern, ecologically constructing an ecological system that respects nature and green development. It pursues a new pattern of peace, cooperation and mutual benefits in the world; it promotes the construction of a new

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international relation centered on cooperation and mutual benefit; it ensures that international order develops in a more just and orderly manner, giving more benefits for people in the world. The Confucian concept of harmonious society pays special attention to respecting and guaranteeing people’s survival rights, and advocates for treating others as though they are your own relatives; treating everyone as though they are your own family; treating other people’s children as if they were your own; and giving full supports and affections especially to those who live alone and suffer, such as widows, widowers, orphans and people with disabilities. Those values are intended to help bring about a peaceful and harmonious life of the elderly and young people. The elderly can leave the world peacefully, and with respect, young people can contribute their talent, and children can grow up under strong support. Every person has their productive works; for instance, women have the responsibility to take care of the family. If every human being lives by carrying out their duties and obligations with the principle of value, crime, chaos, and destruction can be eliminated, and negative energy can be prevented in people’s lives, which will turn out to start a harmonious society. The idea teaches about benevolent or loving others. Growing and strengthening positive feelings to others can be applied not only among human beings but can also adapt to international affairs level, which is to lay down a fundamental principle for relation amongst countries. In today’s world, there is a widening economic gap between the poor and rich countries, and the imbalance of distribution between developed and developing countries and amongst developing countries continues to intensify. It is the primary reason for turmoil and chaos occurring in different parts of the world. Therefore, it is an urgent demand for those who are willing to correct and improve international norms and values to gain mutual benefit and shared prosperity. By realizing the joint development based on the basic concept of kindheartedness— benevolence as well as sharing each other, all countries can contribute to solving various problems in the world today. The community of shared human destiny supports the idea that the international community should build a peaceful, secure, open and cooperative world order and establish a multilateral, democratic and transparent international governance system through active and effective international cooperation based on mutual respect and mutual trust principles. Countries in the world should consider problems faced by today’s society from the long-term interests of all mankind, rather than formulate policies based on short-term domestic political needs. The concept of mutual exchange among countries has the purpose of advocating the concept of fairness and justice. As international relations subjects, each country should establish the concept of mutual cooperation for common prosperity. When a country pursues its own interests, it must also take into account legitimate interests of other countries. In order to promote common development of all countries, pursue national development, and establish a more equal and balanced global development partnership; each country shares the same responsibility.

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3 Javanese Perspective on Harmonious Society The concept of creating a harmonious society, according to Javanese culture is memayu hayuning bawono which means that a striving character brings continuous peace, prosper and joy to the world. Based on this concept, human motivation in behaving should not be motivated by individual interests, but rather accommodate social interests. Harmony is the goal of this concept of life. So that damaging behaviors that will endanger harmony, for instance, the characteristics of envy, jealousy and careless about social relations with other people, should be avoided. Those behaviors will endanger social harmony. When mutual cooperation has deteriorated from the Javanese community, it has an effect on damaging the harmonization that has always been endeavored by the Javanese within their environment. The Javanese people tend to hide their expressions of dissatisfaction and disagreement in order to reduce conflicts that can affect or damage the harmonious society. Additionally, Javanese people have a unique and diverse culture. Although regions in Java Island have different cultures, they do not taunt other. They respect each other for a harmonious life. Javanese people uphold harmony in social life. This is because Javanese people want to always live without interference and in peace. Mostly Javanese ethics uphold a belief that if one lives in harmony without disturbing each other, then life will be peaceful and tranquil. For Javanese, there are two meanings of harmony, first, is living in peace with other members of the community and second, living peacefully with their inner souls. Javanese people always hold this principle. The meaning of harmony is being in a state of harmony, calm and serenity, without disputes and opposition, united by the intention of helping each other. The harmonious state is a situation in which all parties are in a peaceful relationship with each other, such as working together, accepting each other in a peaceful and coherent atmosphere. Living in a peaceful atmosphere (rukun) is described as the ideal condition that is expected to be maintained in all social relations—within families and neighbors (in every community group). The demand to live in a peaceful environment means that an individual must strive continuously to live in tranquil with each other and to get rid of elements that might cause disputes and inflict chaos. There are two requirements that need to be fulfilled in order to create harmony based on the Javanese concept. First, Javanese views that harmony is not an action to create a state of social harmony, but rather a preexisting state that should not be disturbed. In the Javanese perspective, calm and social harmony are normal conditions that will be existed by themselves as long as it is not disturbed. The principle that follows this first aspect is the principle of preventing any manner of behavior that can disrupt harmony and tranquility in the society. “Peaceful and harmonious state” means trying to avoid breaking out of various forms of conflict. The second aspect is, the principle of harmony is not concerned with an inner attitude or state of the soul, but rather guarding harmony in relationships amongst persons or society. Harmony values have a very significant role in preventing open conflicts and maintaining social relationships. The concept of living in harmony, according to

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Javanese, is achieved through arranging a person’s attitude in order to maintain a peaceful situation; the concept does not provide any principle of harmony of inner attitudes. As a consequence, the concept could make the behavior of individuals or society tend to be idle (naive) or passive in order to maintain stability and social harmony. Passive behavior also manifests in attitudes of avoiding open conflict. The concept of “living in peace” is one of the keys to ensuring the implementation of social harmony. When living in harmony, there is no place for individuals to initiate conflict with the others despite being persecuted because it can damage the harmony that has been maintained. Harmony brings psychological impact to individuals with the emergence of shame when the order of social harmony is damaged. The essence of the harmony principle is the natural urge to prevent any behavior that can lead to open conflict. The concept of “living in peace” is social harmony or a harmonious state. A condition is called “in harmony” when all members of society are living in peace with each other. Arising conflicts are self-hidden so as not to manifest in the surface and are expected to be gradually forgotten.

4 Building Mutual Exchange Based on Asian Values To start, we need to acknowledge that humans are social beings. As social beings, we will instinctively look for allies in order to make ourselves stronger. Every human being will set their own interests as standard and compromise with others’ interests in order to achieve harmony and mutual benefits. Therefore, it needs a mutual exchange. The most basic principle of mutual exchange is compromising, meaning that you provide your strengths to fulfill others’ and in return, others will fulfill your needs as well. If this “give-and-take” principle is implemented constantly, it will create a harmonious state within the society. Both “complementary and common prosperity” and “respecting for each other” are basic principles that mutual exchange should adhere to. Cultural exchange is not a one-way street; we also need mutual appreciation, tolerance, and learning among different cultures. On this basis, we can realize that communication, common understanding and mutual trust in different cultures can be achieved by promoting the common development and prosperity of different cultures. Cultural exchanges should implement the concept of “tolerant, sincerity and benefit,” maintaining the value of “being a good neighbor for others, and making neighbors partners” and insisting on mutual understanding, seeking identity, building friendship based on solidarity and achieving win–win cooperations. Asian countries must respect the different social systems and development paths that a country chooses for itself. Objectively, respecting each other in the political and economic field is a precondition for building mutual exchange amongst Asian countries. Different cultural values should not hamper cooperation amongst Asians. On the contrary, abundant local wisdom will definitely develop multiculturalism perspectives to give benefits each other. In short, mutual exchange of Asians should strive to seek common ground while reserving differences. The mutual exchange

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among Asians should comprise transcending consciousness of boundaries of race, culture, state and ideology, and provide a new perspective for thinking about mutual cooperation benefits Asian countries. If people are living in harmony and enjoying mutual exchange, the whole society will be stable and peaceful. The aim of the exchange is to realize world peace and world prosperity, and there are many goals for mutual exchange amongst Asian countries. The goals can be translated back into a more detailed description. The objectives of international cooperation include the following: to push ahead economic growth in each country; to build mutual understanding between Asian in fostering and enforcing world peace; to create equitable justice and prosperity for all Asian people; to expand employment opportunities; to strengthen friendship and brotherhood among Asian. Mutual exchange among Asian countries will definitely have positive outcomes. Every positive outcome can be considered as a benefit. Mutual exchange will create mutual benefit for each country in improving economic welfare; bring world order and peace into reality; increase the application of science and technology to improve quality of life of Asians; improve the defense and security sector; strengthening relations between Asian countries, and; foster a sense of mutual respect for other countries’ ideology or political system. The mutual exchange of Asians will not only pursue common development and progress of Asian society but rather to mankind throughout the world. Maintaining peace in today’s world, realizing the common development of mankind, handling relations between countries correctly, and promoting the overall progress of world civilization are common agendas in today’s society. The concept of fairness and justice advocated by Confucianism are foundational for mutual exchange. The concept of harmony also grows by Javanese ethics underlining peaceful state among societies. Both concepts of harmony inherited by Chinese and Japanese are Asian local wisdom making significant contributions to the construction of peaceful societies. The concept of great harmony is important foundation to realize mutual exchange among Asian nations. Asians based on their concept of harmony could take a leadership role in international level. Among Asians, differences in political system as well as political and economic interests are inevitable. However, the most important point is that Asian have similar cultural values that are rooted in Confucianism, Buddhism and Daoism taught emphasizing solidarity instead of competition; cooperation instead of domination and hegemony as has been implementing by Western since decades. Differences in the political and economic interest can cause frictions and conflicts among Countries. Since conflict is something that inevitably occurs in context of relations between and amongst States. At this point, it is very important for Asian people to put the value of Asian local wisdom as a philosophical foundation in the spirit to resolve conflicts. Prioritizing mutual respect and treating other countries based on benevolence in the context of international relations is the likeliest strategy that should be implemented by countries to create universal humane values. To create the international relation that respect universal humanitarian principles, each country should build harmonious communication with the others. Harmonious communication means communicating

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by heart; communicating wholeheartedly, not to communicate with prejudice, deception, falsehood, and unhealthy mentality. Harmonious communication is the best method to overcome any conflicts among Countries. Asians have abundant local wisdom which can be a source of life value and knowledge. However, the differences should not divide Asians. In fact, it should be viewed from a positive perspective: such differences will enrich us all. Dialogue is the best way to bridge cultural gap during the development process of mutual exchange. Specifically, only face-to-face dialogue has the possibility for Asians to have deep communications and build friendship. Dialogue is the key point in order to create mutual exchange amongst Asians. Dialogue is not only about language in a pragmatical term, but also mean communication without pressure and evading superiority of each other. Dialogue is a bridge to communicate any differences obstructing mutual exchange process. Therefore, to construct proper mutual exchanges, countries should create cooperation based on mutual benefit, abandon the narrow-mindedness of “zero-sum game,” and promote responsibility-sharing, especially among developed countries.

Promoting Inter-Civilizational Exchanges and Mutual Learning to Create a Better Future for Asia Kuisong Ding

Civilizations should communicate with openness and grow through mutual learning. On May 22, the Conference on Dialogue of Asian Civilizations came to a successful conclusion, producing a number of practical measures and cooperation results to advance inter-civilization exchanges and mutual learning. This grand event for cultural exchanges, supported by 47 Asian countries, not only creates more win–win opportunities but also reminds us that we must consider how to promote exchanges and mutual learning between Chinese civilization and its counterparts to build an Asian Community with a Shared Future.

1 Chinese Civilization Has Nurtured the Precious Spiritual Character of the Chinese Nation Chinese civilization advocates the spirit of harmony between man and nature, inclusiveness, harmony without uniformity, and a civilized world. These important principles have advanced the development of traditional Chinese culture and laid an important cultural foundation for the concept of a Community with a Shared Future for Mankind. According to The Book of Rites, The Doctrine of the Mean, “all things thrive without jeopardizing each other, and great ways work in parallel without contradicting each other.” This quote refers to the spirit of inclusiveness and the way of harmony in the universe and in the laws of nature. Confucius established a benevolence-centered world outlook that embraces the Confucian cultural spirit of personal cultivation, family harmony, national order, and world peace. Taoism of the K. Ding (B) National Institute of International Strategy, ChineseAcademyofSocial Sciences, Beijing, China

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Pre-Qin period united all schools in the Spring and Autumn and the Warring States period with the concept of “tolerance is impartiality” to put forward the Chinese political and cultural ideal of “being a sage within and a king without.” The goal of these thoughts is to achieve a spiritual level that creates “a civilized world” and “the world as one community.” Our forefathers have always stressed the importance of “managing the religion and governance of other ethnic groups without changing their customs,” namely governing them according to their customs and advocating harmony without uniformity. Many foreign religions and cultures flourished in various stages of China’s development while assimilating into the Chinese community and becoming a crucial part of Chinese civilization. The history of the Chinese nation is created by the exchanges and interactions among people around the globe. In turn, the Chinese nation creates a rich and colorful culture featuring the integration and inclusiveness of people the world over. As we push forward in building an Asian Community with a Shared Future, we should try to discover and inherit the essence of traditional Chinese culture. More importantly, we should strengthen the cultural foundation for inclusiveness and harmony without uniformity, treat equally and coexist peacefully with different civilizations, religions and social systems, and deepen cooperation and orderly competition. Building a world community and seeking common development for all represents China’s responsibility and aspiration as a major power in Asia and the world.

2 Inter-Civilizational Exchanges and Mutual Learning is the Spiritual Cornerstone of an Asian Community with a Shared Future For thousands of years, splendid Asian civilizations have nourished the TigrisEuphrates region, the Indo-Gangetic region, the Yellow River-Yangtze River region, and other important cradles of world civilizations. In these places, brilliant civilizations, which consist of the spiritual home for two-thirds of the world’s population, have added radiance to each other at different times in history and produced many literary works and major inventions that have shaped the development of world civilizations. Since the beginning of modern times, these old Asian civilizations have been reduced to colonies and semi-colonies. After the end of World War II, the national liberation movement surged across Asia, including the Indian independence movement, the Arab liberation movement, the independence movements of Southeast Asian countries, as well as the establishment of the People’s Republic of China, the DPRK, Vietnam and other socialist countries. All these helped to reinvigorate Asian civilizations. The rapid economic growth of Asia, which began in the 1960s, turned the Asia–Pacific region into a remarkable growth hub. Since the late 1970s, China’s Reform and Opening-up and India’s rapid economic development

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have further unleashed the vitality of the Asia–Pacific economy. According to the statistics of the International Monetary Fund, the GDP of the Asia–Pacific region reached $30.12 trillion in 2018, accounting for 35.5% of global GDP. As regional political and economic integration in Asia has been accelerating, a series of multilateral mechanisms have appeared such as the Shanghai Cooperation Organization, the Conference on Interaction and Confidence-Building Measures in Asia, and the Asia–Pacific Economic Cooperation. As President Xi Jinping pointed out at the Conference on Dialogue of Asian Civilizations, Asian people hope to see an open and better-connected Asia of peace, stability, and common prosperity. President Xi hoped to boost inter-civilization exchanges and mutual learning and to consolidate the cultural foundation for building an Asian Community with a Shared Future and a Community with a Shared Future for Mankind. Also, president Xi put forward four propositions: respect each other and treat each other as equals; uphold the beauty of each civilization and the diversity of civilizations in the world; stay open and inclusive and draw on each other’s strengths; advance with the times and explore new ground in development. This not only represents the aspirations of the Chinese people but also points the way for Asian civilizations to support the building of a community with a shared future.

3 We Need to Protect Cultural Diversity and Build an Asian Community with a Shared Future The diversity of civilizations is a fundamental feature of the world. Each civilization has its unique charm and profound cultural heritage. All civilizations are the spiritual treasure of mankind. In the long course of history, human society has moved from the age of barbarism to the epoch of civilization. Distinctive circles of civilizations take shape in different regions, exerting influence on each other and jointly stimulating social progress. Since modern times, Western civilizations have risen thanks swiftly to their economic and technological development. Yet they suppressed the development of other civilizations with powerful ships and cannons. However, this does not prove that they are superior to other civilizations. In fact, throughout world history, the wars between Western civilizations have dominated much of their stage of development. At the Conference on Dialogue of Asian Civilizations, representatives of various countries attached great importance to preserving cultural diversity and expressed concern over the rise of the “Clash of Civilizations” theory. Greek President Prokopis Pavlopoulos said the “Clash of Civilizations” argument provoked by some people in the international arena is a mistake. In fact, no conflict or confrontation will arise among true civilizations. For a while, individual countries have trumpeted the world as “a battlefield of competitive advantages for states, non-governmental actors and business groups,” rather than “a global community.” More recently, some people in Western countries have again propagated the “Clash of Civilizations” theory,

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claiming that “it is the first time that we will have a great power competitor that is not Caucasian.” In 1993, Harvard University professor Huntington divided the world into different circles of civilizations with his theory on the post-Cold War international order. The “Clash of Civilizations” theory that he put forward predicts that wars would be fought between civilizations in the future. Today, some Western countries deconstruct international relations with this theory and implacably object to China’s development model, a model seen as a global challenge. Apparently, their Cold War mentality has reached a dangerous critical point. The delegates to the Conference on Dialogue of Asian Civilizations are widely critical of this theory. This is another signal to the world that maintaining cultural diversity is the cornerstone of globalization. No civilization has the right to claim moral high ground, and mutual learning among civilizations will always go hand in hand with human progress. China and other countries are working together to build an Asian Community with a Shared Future, a true manifestation of the spirit of inclusiveness, equity, justice, and common development embraced by Chinese civilization. In this connection, we must consider the direction and ways of building an Asian Community with a Shared Future. First, we need to highlight priorities and act with care in this process. With peaceful development as the goal and the Belt and Road Initiative as the focus, China will be the constructor, contributor, and guardian of the connection between Eurasia and the Indo-Pacific by having equal dialogues and seeking common ground amid differences. Besides, China will build an Asian Community with a Shared Future with countries and regions of different cultures and religions. Second, we must conduct in-depth exchanges and mutual learning with other Asian civilizations. It is important that we spread fine traditional Chinese culture to Asia and the Belt and Road Initiative via cultural dialogues for the sake of Asian cultural integration. We need to take the initiative to introduce representative cultural projects from Asia and the world so that the Chinese people will have a deeper understanding of the beauty of foreign cultures. In this way, every country and region will cherish their own culture, respect the culture of others, and eventually achieve the ideal of a harmonious world. Third, we need to accelerate cooperation within Asia. Efforts should be made to advance economic cooperation in Northeast Asia, including the building of the China-Japan-South Korea Free Trade Area and the Northeast Asian Economic Circle. In Southeast Asia, we should step up the Regional Comprehensive Economic Partnership negotiations and consolidate the Asia–Pacific Free Trade System. We will explore approaches to high-quality third-party cooperation in the realization of the Belt and Road Initiative and involve India and other countries in this process properly. We will focus on the Digital Belt and Road Program and steer the Belt and Road connectivity toward the direction of IT, AI, Big Data and 5G technology. By doing so, Asia will truly become a community of shared future that brings Indo-Pacific peace, cooperation, security and prosperity. Translated by Mo Hao

Exchanges and Mutual Learning Among Asian Civilizations and a Community with a Shared Future for Asia Yingfei Ye

Globalization has strengthened the interdependence of nations. World multi- polarization, economic globalization, IT application, and cultural diversity are gaining momentum. Emerging markets and developing countries are rising rapidly. However, global challenges facing mankind have become all the more severe, since instability and uncertainty in the international landscape have grown more serious. Against this backdrop, the Chinese President Xi Jinping proposed the “building of a Community with a Shared Future for Mankind,” a theory for national governance at the 70th UN General Assembly in 2015. This is China’s contribution to global governance. To carry out this proposal, we have enhanced policy communication, road connectivity, unimpeded trade, currency circulation, and people-to-people connectivity via the platform of the Belt and Road Initiative. People-to-people connectivity lays the foundation for the Belt and Road Initiative. China has a long tradition of national governance. It was believed that “a country prospers when it acts according to the will of the people” and “those who win the people’s hearts can govern the country.” We can achieve great things if we work in concert. This is especially true of the implementation of the Belt and Road Initiative. More than 60 countries and regions involved in the Belt and Road Initiative have various religious beliefs and speak hundreds of different languages. Only through mutual understanding, dialogue, and learning can we achieve dialogue and consensus as well as common development and prosperity. The Conference on Dialogue of Asian Civilizations is to boost exchanges and mutual learning, mutual assistance, peaceful development, openness, and integration among different Asian civilizations.

Y. Ye (B) National Institute for Global Strategy, Chinese Academy of Social Sciences, Bejing, China

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1 From Asian Cultural Consciousness to Asian Cultural Self-Confidence Since the Industrial Revolution, the “international discourse” has been dominated by the West. On the one hand, Western ideology has a dominant position in the international community. Its “international discourse” dominance is closely related to its powerful, comprehensive strength, military strength, economic volume, and scientific and technological level. The more “power” a country enjoys in the world, the louder its “voice” will be and the more likely its “values” or “ideology” will become “mainstream values.” On the other hand, the strong ideological power of the West constantly strengthens its dominant position in the world. In particular, since the end of the Cold War, the world has formed an ideological pattern dominated by the United States and supplemented by Europe. What “the US” and “the West” advocate become universal values. On the contrary, “non-western” ideologies become nonuniversal, underdeveloped, and backward. With over a thousand years of history, Asian civilizations have a glorious past. However, their international voices have been too weak or overwhelmed by the noise of wars and revolutions. The rise of Europe has triggered not only a fierce competition for power but also a contest for the right to interpret history. Therefore, we must first “know” ourselves. Asia, a cradle of civilizations, produces four ancient civilizations: Ancient India, Ancient Babylon, Ancient Egypt, and China. The Tigris and the Euphrates nurtured Babylonian culture as early as 3500 BC. At that time, cuneiform, codes, and city-states were established while plows and bronzes were invented. The Babylonians even developed early theories of mathematics and astronomy. The Egyptian pyramids constructed in 2,690 BC shock all of us who live in the twenty-first century. The Indus and the Ganges produced the Indus Valley civilization. It had developed a fairly complete urban infrastructure even before the Roman Empire was built. Besides, there were drainage systems, bathhouses, conference halls, defense towers, bronzeware, and textiles. By contrast, Greek culture, the cradle of western civilization, thrived more than a thousand years later than Indian culture and Chinese culture. Asia is also the birthplace of some of the world’s major religions including Judaism, Christianity, Islam, Buddhism and Hinduism. Before 200 BC, the ancient Silk Road was no less prosperous than today’s globalization. It was the main artery for business, technological, and cultural exchanges between the East and the West. Merchants, pilgrims, preachers, and travelers came here to do business and exchange their ideas. When Julius Caesar showed up in the theater, the audience was stunned by his robe, which was made of Chinese silk. When Arab merchants presented pepper produced in India to imperial consort Yang Guifei, this most beautiful woman in ancient China smiled heartily. Iranian writers used carefully selected crimson paper from Baghdad. The Abbasid Caliphate translated ancient Greek, Roman, Persian and Indian classics into Arabic, absorbing advanced cultural heritage and preserving the fine culture of ancient Greece and Rome. Until the sixteenth century, the center of the world was Asia, a land of abundance and legends.

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From the 16th Century, Asia was divided and ruled by Western civilizations in the next several hundred years. Asia was largely reduced to colonies or semi-colonies. Until now, the resources of Mesopotamia and the Persian Gulf are still shaped by Western policy toward these two regions. People in Afghanistan, Iran, Syria, Iraq, and other countries have long yearned for peace and stability. Since the 20th Century, with the rise of the Four Asian Tigers and developing countries such as China and India, Asia was returning to the center of the world. Today, Asia is home to the world’s major emerging market economies. Exchanges and cooperation between Asian countries have become more frequent and opened a new historical chapter. After the carnival performance of the conference, Osman Tongusakov, Director of the Institute of Philosophy and Legal Research of the National Academy of Sciences, Kyrgyzstan, said, “Through this carnival, I see the power of Asia and all of us should become united!” As President Xi noted, the rise of Asia has become an important driving force for the world economy and the growth of civilization. All Asian countries should cherish precious development opportunities and maintain the sound momentum of Asia’s development. In pursuing our own development, we should work as one to achieve the glory that belongs to us all. Every Asian country should stick to its own principle of development and explore its own model of development. As President Xi Jinping stressed, “There is no onesize-fits-all development path in the world. If everything is the same, they will stop growing, and the world will stop moving forward. When it comes to choosing a development path for a country, no one is in a better position to make a decision than the people of that country. Each Asian country has its unique historical and national conditions. Some systems that have been “legalized” by Western popular opinions. Throughout history, Asian civilizations shone like brilliant stars, providing rich cultural fruits and alternatives for the existence and development of mankind. Despite slipping into oblivion in modern times, they are gradually on the rise. We should, through exchange and mutual learning, act in concert to integrate the Belt and Road Initiative with development plans of other countries and regions, such as the Eurasian Economic Union, the Master Plan on ASEAN Connectivity 2025, Agenda 2063 of African Union, the “Bright Road Initiative” economic policy of Kazakhstan, the “Middle Corridor” Initiative of Turkey, the “Development Road” Initiative of Mongolia, “Two Corridors and One Economic Circle” plan of Vietnam, “Northern Powerhouse” of Britain, and “Amber Road” of Poland. In this way, we can enhance the confidence of Asian civilizations and make Asia shine again.

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2 Suggested Ways of Exchange and Mutual Learning Among Asian Civilizations 2.1 We Must Introduce Foreign Cultures into China and Spread Chinese Culture to the World We need to increase the introduction, publication, and translation of classical books, films and TV series from Asian countries. At present, translated publications from English-speaking countries account for the majority of the book market, overshadowing works translated from other languages. Films introduced in cinema and video websites are also mainly from the US and Europe. The philosopher Habermas once said, “the East knows much more about us than we do about the East.” “We know more about China than China knows about us,” said the president of the National Academy of Sciences of Kyrgyzstan. For a long time, the West has been dominant in the international community. As a result, the focus of the world has been on the West. We should use books and movies as bridges for dialogue, exchanges, and mutual learning among Asian civilizations and learn from the precious spiritual wealth of our neighbors.

2.2 We Must Enhance the Soft Power of Chinese Enterprises In addition to material and spiritual products, the ultimate carrier of culture is mankind. Apart from nationality, color, and language, there are also the most intangible and internalized cultural distinctions. All Chinese people are carriers of Chinese culture, through whom foreigners can understand the spiritual value and lifestyle of Chinese culture. An enterprise can be more intensively reflective of Chinese culture and form a cultural force, which is more prominent in foreign countries. However, as Chinese companies continue to go global, friction with local communities is becoming frequent due to linguistic barriers and cultural differences. Research institutes can conduct joint investigations on the aforesaid issues to help Chinese businesses better adapt to the overseas environment. Corporate groups also have the responsibility and obligation to provide training for employees, including language training, customs and etiquette training, and psychological counseling. In this way, they can better integrate into local societies and the local cultures in a harmonious manner. Employees of Chinese firms are envoys of connectivity of the Belt and Road Initiative. Expanding business overseas not only boosts the economy of both countries but also provides a good opportunity for establishing friendship among the peoples. If we live in estrangement without shared values, we will not be able to achieve long-term economic cooperation and development.

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2.3 We Should Promote Traditional Chinese Culture and Create Favorable Conditions for the Diffusion of Chinese Culture President Xi Jinping has always stressed that we should make Chinese culture the spiritual root of socialism with Chinese characteristics. That means the traditional Chinese culture underpins the development of socialist culture with Chinese characteristics and supports the building of the common spiritual home for the Chinese nation. Since the Eighteenth National Congress of the CPC, President Xi Jinping has made a series of important statements on how to inherit and carry forward Chinese culture: “let the cultural relics collected in museums, the heritage displayed on the vast land, and the characters written in ancient books all come alive.” China has a splendid history of over 5,000 years. Some Chinese cultural elements have become part of our genes passed down from generation to generation. We have inherited from Confucian culture loyalty, filial piety, righteousness, morality and courtesy, and the doctrine of the mean. However, some are gradually frozen in history or become less popular, such as the poetry of the Tang dynasty and poems of the Song dynasty. The culture that endures is due to the practical need to maintain the long-term governance and development of the whole society. Meanwhile, we continue to develop and innovate it, just like the new shoots of an old tree every year. On the one hand, as President Xi has said, traditional Chinese culture is the root of our country. In our time of globalization, national culture belongs to the world. Traditional Chinese culture is our identity and makes it clear who we are. Besides, it serves as the foundation of cultural confidence and China’s contribution to world civilizations. On the other hand, only the living excellent Chinese culture can truly shape the spiritual value of each generation and link up the past, present, and future of the Chinese nation. Of the four great civilizations, Ancient Babylon, Ancient Egypt, and Ancient India were all reduced to ruins, separated from the modern world. Only China continues to thrive, like the running Yellow River and Yangtze River. To revive traditional culture, it is necessary to choose the means of communication that are popular today. Last year, for example, seven national museums collaborated with Tik Tok, allowing cultural relics to tell their own stories and reach a wider audience. In addition, cultural and creative products bearing various cultural values also bring cultural relics into the lives of ordinary people, making them a culture that can be seen and touched every day. The Palace Museum also launched the game One Day as the Emperor, a combination of science with education. They also produce a series of innovative Apps, VR and cultural programs on Internet platforms to share outstanding traditional culture with young people.

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2.4 We Need to Enhance the Ability of Spreading Culture and Values Compared with the cultural products imported from the United States, Chinese culture is more localized, implicit, and not that straightforward. Be it inheriting and carrying forward traditional Chinese culture or telling contemporary Chinese stories well to the world. We need to explain them in simple terms. Curiosity and appreciation of traditional Chinese culture do not mean that the true value in them is fully recognized. We still have a long way to go. The U.S. cultural industry has always been a classic case for the world to learn from. While it has a history of only 200-plus years, it constantly uses cultural elements of other countries and re-codes them. It is a successful way for Hollywood films to achieve cross-cultural communication by transforming and these elements into universal values and ways of thinking. There are numerous cases that the US recreates with cultural elements from other countries, such as Mulan, Kung Fu Panda, The Art of War, The Mummy and Tomb Raider with Egyptian elements, and Coco set against the backdrop of Mexican Day of the Dead. The Conference on Dialogue of Asian Civilizations is a start. At this meeting, a broad consensus is reached, and The 2019 Beijing Consensus of the Conference on Dialogue of Asian Civilizations is issued. Asian civilizations enjoyed a glorious past, thanks to the efforts of our forefathers. Today, they are thriving through mutual learning. The future will be a beautiful world of enduring peace and common prosperity through dialogue and cooperation. Translated by Mo Hao.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: State’s Perspectives

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: A Malaysian Perspective Peter T. C. Chang

1 Introduction The global community today is as much a collection of nation-states as an assemblage of civilizations. And this is most evident in Asia, the home of some of the world’s earliest and longest surviving civilizations. Over the millennial, civilizational diversity has transformed continental and maritime Asia into a tapestry of diverse languages, cultural heritages, and belief systems. And at the onset of the 21st Century, these civilizations, straddling across multiple national boundaries, present possibilities as well as challenges, as Asia, led by China, seeks to build a community of shared future for humankind. This paper presents a Malaysian perspective on this grand endeavor. We begin with a historical overview of the Asian civilizations, followed by an analysis of the complex issues confronting Malaysia, a country of diverse races and religions. To set the Malaysian predicament in a broader context, we will revisit Samuel Huntington’s “clash of civilizations” thesis,1 to deliberate on the challenges facing the post-Cold War reality. The paper then looks at China’s role, focusing on the Belt and Road Initiative. I will explain how this ambitious pan-Asian infrastructure project crisscrosses many civilizational boundaries, as such is laden with potentially risky fault lines. This study concludes with some deliberations on the prospect and necessity for the world to work toward realizing a community of shared future for mankind.

1 Huntington, Samuel P. (1996). The Clash of Civilizations and the Remaking of World Order. New York, NY. Simon & Schuster.

P. T. C. Chang (B) Institute of China Studies, University of Malaya, Kuala Lumpur, Malaysia

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2 Overview: Asia’s Diverse Civilizations Broadly understood, a civilization represents a complex society characterized by urban development, social stratification imposed by a cultural elite, symbolic systems of communication, and a perceived separation from and domination over the natural environment. Most of early human settlements were founded along fertile river valleys, and Asia is home to some of the oldest world civilizations. These Asian settlements span from the West, the Tigris, and the Euphrates in Mesopotamia, to the Indus in the Indian subcontinent, and all the way to the Fast East, the Yangtze and Yellow Rivers in China commonly ascribed as the “cradle of civilizations,” these communities flourished, largely independently, into complex cultural powers and sophisticated political empires. Then, at around the 8th Century BC, in what Karl Jaspers term the Axial Age, they began to develop a set of universal philosophical and religious ideas. And from separate locales, they transform into today’s most dominant world’s religions, namely, Jewish-Christian-Islamic monotheism, Indian Buddhism and Hinduism. This development paved the way for increased engagement between previously isolated civilizations. Coinciding with a period of history whereupon empires expanded, and their underlying philosophical and religious ethos spread, bringing about accelerated cultural and social changes, from the Mediterranean to the India subcontinent, and reaching China. One significant meeting point between these civilizations was the ancient city of Malacca, in Southeast Asia. Midway along the straits that link China to India and the Near East, the Malay Peninsula was at the crossroads of the Asian civilizations. Founded in the early fifteenth century by a Sumatran Prince, Parameswara, Malacca quickly became a favored and strategic port. Believed to be of Hindu heritage, Parameswara converted to Islam and became enthroned as the Sultan of Malacca. After its adoption of Islam, the Sultanate started to attract traders from Asian countries such as India, Arabia and China. It was during this time that the famed Ming dynastic Zheng He made his epic voyages down the Nanyang, reaching the Horn of Africa. In these series of maritime exploration, Zheng He visited Malacca numerous times. These exchanges and interactions turned Malacca into a truly cosmopolitan center, with Hindu, Islam, and Confucian imprints. In 1511, the Portuguese came and conquered Malacca, spelling the end of the Malay sultanate about a century after its founding. After the Portuguese, the European colonial rule of Malacca continued under the Dutch, and finally the British. It was not until 1957 that Malacca, along with the rest of Malaysia, received her independence, and thus began the slow process of reclaiming its Asian heritages.

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3 The Complexity of Pluralistic Malaysia Modern Malaysia has been described as “Asia in miniature,” a microcosm of Asian civilizational co-existence. A multi-racial, multireligious society, the many ethnic groups in Malaysia maintain distinct cultural identities and religious affiliations. The original culture of Malaysia stemmed from indigenous tribes, along with the Malays who moved there in ancient times. This was later supplemented by substantial input from Chinese and Indian civilizations, which began when these Asian giants began trading with the Malay Sultanates. Other sources of influence on Malaysia’s cultural complexion include Persians, Arabs, and Europeans. The Malays, identified as “bumiputra”, play a dominant role politically. According to the Malaysian constitution, all Malays are Muslims. The Chinese form the secondlargest ethnic group, and most are Buddhists and Taoists. The Indian community is the smallest of three main ethnic groups. And they brought with them to Malaysia their Hindu and Sikh beliefs. The small but important Christian minority in Malaysia are drawn mainly from the Chinese and Indian communities. Widely recognized as a stable multicultural society, the separate ethnic and religious communities in Malaysia have generally shown a tolerant attitude towards each other. And other countries have looked to Malaysia as a model Islamic country. But Malaysia is not without its predicaments. There were some occurrences of discords to be sure, a case in point was the 1969 race riot. And due to the links between race and religion, coupled with the social-economic divide cutting across ethnic lines, this is presenting critical challenges to the Malaysian government, as they work judiciously to maintain harmony in a pluralistic society.

4 The Clash of Civilizations Though Malaysia’s rich diversity is unique, it sits on a fragile cultural and socialeconomic landscape. And Malaysia’s predicament is part of a broader phenomenon. As globalization compressed the civilizations of the world into closer encounters, the risk of conflict is also increasing. Political scientist, Samuel Huntington, has argued that the defining characteristic of the twenty-first century will be the “clash of civilizations”. According to Huntington, conflicts between civilizations will replace conflicts between nation-states and ideologies that characterized the earlier centuries. One of the main reasons why this is likely is because the differences among civilizations are too fundamental, especially on matters relating to religions. Disputes on subjects of faith and beliefs are less mutable. And they are not as easy to compromise and resolve as compared to political and economic contestation. Compounding this predicament is the fact that the world is becoming a much smaller place. As a result, interactions between the world religions are increasing, which intensifies “civilization consciousness”. While it heightens awareness of commonalities within,

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it also brings into sharper focus the differences between civilizations, and these can generate animosity. In the post-Cold War world order, Huntington sees a major shift of economic, military, and political power from West to other civilizations of the world. And importantly, he identified the Islamic and the Sinic world as the two of the most significant “challenger civilizations” to the West. In Huntington’s assessment, the Islamic civilization has experienced a massive population explosion which is causing instability both on the borders of Islam and in its interior. The manifestation of what Huntington terms the Islamic Resurgence’ include the 1979 Iranian Revolution and the first Gulf War. In East Asia, Chinese civilization is seen as representing a worldview fundamentally different from the Christian West. And due to its rapid economic growth, China has become a competitor vis-à-vis the U.S. This geopolitical challenge also has a cultural dimension, as the Chinese world asserts itself, with its underlying values system. Without questions, four decades after the Reform and Opening-up era, China has regained its stature as an international actor. And the Chinese footprints can now be found across the world’s continents. Not only is this generating social-economic dynamism, but China’s development is also similarly causing changes and upheavals along diverse spheres including the civilization frontiers. Launched in 2013, the Belt and Road Initiative is an apt example of how China’s growing global presence is facing some related cultural challenges.

5 The Belt and Road Initiative and Asian Civilizational Frontiers The Belt and Road Initiative is a development strategy adopted by the Chinese government involving infrastructure development and investments in countries in Europe, Asia, and Africa. The “Belt” refers to the overland routes for road and rail infrastructure, called “the Silk Road Economic Belt”; whereas the “Road” refers to the sea routes, or the twenty-first century Maritime Silk Road. Beijing calls the initiative “a bid to enhance regional connectivity and embrace a brighter future.” This is seen by many as a push for Chinese dominance in global affairs with a China-centered trading network. Already, some estimates list the Belt and Road Initiative as one of the largest infrastructure and investment projects in human history, covering more than 68 countries, 65% of the worlds’ population and 40% of the global gross domestic product as of 2017. These fears also extend to the civilizational domain. Will a resurgent China, like the West, seek to impose its values and norms on the rest of the world? Disconcerted with the perceived misunderstanding of its motive, Beijing has reiterated its commitment to a peaceful rise and pursuit of harmonious coexistence of

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all people and cultures. These reassurances notwithstanding, the situations on the ground remain complex and precarious. As it is, the BRI not only covers vast geography but crisscrosses fragile civilizational terrains, which are laden with ethnic and cultural pitfalls. Though diplomatic ties are strong, the Sino-Malaysia alliance is not immune from the effects of this predicament. At the outset, China’s engagement with Malaysia, a predominantly Malay, and Islamic country, calls for, at best, cross-cultural and interreligious acumen. This task is complicated by the presence of a sizable Chinese minority in Malaysia, whose relationship with the Malay majority has at times been mired in antipathy. This edgy co-existence can have a bearing, in one way or another, on relations between Beijing and Kuala Lumpur. Indeed, spread across continental and maritime Asia are civilizational fault lines that could unravel China’s ambitious vision of common prosperity. That said, economic forces are not always subject to ethnic and cultural vicissitudes. In some instances, the former can transcend and influence the latter, and Malaysia may be a case in point. If administered judiciously, the current inflow of China’s capital can generate economic uplifts that could strengthen the fragile communal fabric in Malaysia. Primarily an economic master plan, China’s flagship BRI is also infused with geopolitical significance and civilizational ramifications. Though not beyond the bounds, President Xi’s dream is an audacious one, with much at stake for both China and the rest of Asia. If successful, this grand vision could herald a golden era of prosperity and harmony, across Asia and beyond. Any missteps, however, could have a transnational fallout far exceeding mere economics, with reverberations rippling across the geopolitical and civilizational landscape.

6 A Quest for a Shared Future for Humankind Aside from the Belt and Road Initiative, China has advanced another grand endeavor, “a community of shared future for humankind”. The key objective of this project is to build a new framework of international relations and promote and improve global governance. Some analysts regard this as a ground-breaking move in China’s foreign policy over the past four decades, shifting from being nation-oriented to focusing on the whole of humankind. This community, according to the Chinese leadership, is necessary simply because “mankind has only one earth to live on, and countries have only one world to share”. This need has given rise in large part because of the globalization phenomenon. With rapid advances in transportation and communication technology, the world has become more interconnected. Though driven primarily by economics, this process of interaction has deep and extensive social and cultural aspects. As such, we have become integrated with almost every dimension of our human existence. Indeed, the modern world is now a global village. While this is proving efficacious in some ways, it also means that the risks and challenges we face have taken on a

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global dimension. For this reason, the fate of humankind everywhere is increasingly intertwined. There is no better illustration of this than the environmental crisis. The entire human family’s destiny is at stake as we are confronted with the dangers of climate change, transnational air pollution, overpopulation, deforestation, biodiversity loss, and species extinction. Other exigencies include challenges in the public health sphere, governance (relating to cybersecurity), and international security (terrorism and weapons of mass destruction). In the face of these problems, more than ever, the world has got to come together to address jointly and resolves these common threats. No country could afford to stay aloof by taking care of its own interests alone. The international community has become a Community of Shared Futures with each having a stake in others. A new type of more equitable and balanced global order is needed. Nationstates should stay united, especially in times of crisis, to share rights and shoulder obligations, protecting and advancing the common interest of humankind.

7 Conclusion The 21st Century is leading the world into historically uncharted waters. A paradigm shift in global order is underway, where the present US unipolar leadership is likely to be replaced by a multipolar power structure. More importantly, this is not merely an economic and geopolitical re-alignment but one with broad civilizational implications. A continent known as a cradle of civilization, Asia is at the center of these changes. By and large, variegated Asian ethnicity, language and belief systems have co-existed peaceably, even enriching each other through cross-cultural exchanges and fusion. To be sure this pluralistic reality is not without strife and conflicts. The history of Asia is also marred by episodes of racial and religious tension. For this reason, the harmonious co-existence of the many civilizations in Asia cannot be taken for granted. It requires conscientious efforts by all. In this regard, as a rising regional, if not global power, China has a vital role to play. Beijing has taken significant steps in that direction; the Belt and Road Initiative is one of them, and the project to build a community of shared future for humanity is another. These are important grand endeavors, and if successful, they will indeed herald in an era of prosperity and stability for all, across Asia and beyond.

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: A Thai Perspective Sirirurg Songsivilai

According to The power of culture for development by UNESCO, culture is an evolving dynamic force relevant to all societies, local or global. Thus, this Conference on Dialogue of Asian Civilizations is an important event that provides an opportunity for sharing and deepening our understanding of the value of different civilizations in order to live and prosper together peacefully. Asian civilizations are diverse and ancient. For Southeast Asian countries like Thailand, it can be said that culture and civilizations from India and China are two important ones that have been exchanged and learned since the old time. Over the centuries, India has been a source of Thailand’s civilizational inspirations. Acceptance did not result in an indiscriminate manner but only those influences and practices that were suitable to local Thai ways of living. Many literary works were created based on the Indian epic Ramayana, sharing moral values of good deeds and conquering bad ones. Buddhism came from India in the third century BCE and has played a significant role in Thai culture and society. China has also played a major role in exchanging culture with Southeast Asia in the manner of mutual learning. Thailand would serve as a good example in this respect. Close cultural exchanges between China and Thailand were initiated a long time ago from Sukhothai, the first Thai kingdom, in chinaware or ceramic manufacturing. Chinese porcelain techniques were later transferred to Thai craftsmen and further adjusted and developed into Benjarong, which is famous five-color ceramics of Thailand. Without exchanging and learning artistic innovation from China, there would not have been artistic work of Benjarong in Thailand. In Ayutthaya, a later Thai kingdom, trade relations between the two countries flourished, opening up an opportunity for Thailand to learn extensive Chinese culture. S. Songsivilai (B) National Research Council of Thailand, Bangkok, Thailand

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Overseas Chinese have also played a key role in promoting friendship between the Thai and the Chinese people. Comparing diasporas in Thailand with other Southeast Asian countries, Chinese counts as the largest one. Thai Chinese sustain ties with their traditional culture and carry this cultural heritage to Thailand. At present, Chinese culture is embedded in Thai society as perceived in many practices adopted by Thai such as traditional Chinese medicine, Chinese-style exercise (Kung Fu), Chinese literature (The Three Kingdoms) and varieties of Chinese cuisines (Beijing Ducks, Dim Sums, steamed buns). The cultural similarity between Thai and Chinese like celebration of Lunar New Year festival is also widely-celebrated in Thailand. As a result, civilizations are becoming richer and more colorful through exchange and mutual learning. Thai culture is trending in China due to increased cultural and people-to-people exchanges which have served as an engine that drives the social bond between the two cultural communities. Presently, more and more Chinese are gaining a better understanding of Thailand, especially Thai cultures. In addition to its intrinsic value, culture provides important social and economic benefits. Culture makes a significant contribution to tourism. Compared with other destinations, Thailand remains popular among Chinese tourists. Chinese tourists prefer Thailand for its beautiful temples, food like Pad Thai and unique Thai spa and massage. Most of all, they are impressed with Thai characteristic that makes Thai culture, the Thai way of life, unique experiences to all visitors who visit Thailand. The above illustrates how exchanges and mutual learning between civilizations have become a universal bridge to enhance friendship between global communities while serving as an economic and social driving force for the betterment of the future for humanity. In recognition of this, at international level, UNESCO has called for all nations for inclusion of culture in sustainable development programs at local, national, and international levels. At regional level, the Association of Southeast Asian Nations (ASEAN) reflects this same notion in its ASEAN Strategic Plan for Culture and Arts 2016–2025. President Xi Jinping of China has launched China’s Belt and Road Initiative (BRI) or Twenty-First Century Silk Road to promote peaceful global cooperation and joint development having people-to-people bond as one of its major priorities. Thus, we all are thankful to China for holding this important event for the best benefit of all civilizations in Asia and those of the entire world. As the host country, we look forward to fruitful and tangible outcomes and initiated joint efforts from all nations to promote exchanges between different civilizations. Let me end my speech by quoting UNESCO that “Culture is a renewable resource if it is carefully nurtured for it to grow and flower. When neglected, it is easily lost or destroyed.” So, let us join our best endeavors in nurturing the flower of civilization to develop a global community of shared future of mankind.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: A Sri Lankan Perspective Shakthi De Silva and Radhika De Silva

Sri Lanka Wishes China to Succeed, and Trusts China to Exercise Responsibly and Constructively the Enormous Power and Influence That Will Necessarily Accompany Great Economic Success.1 —Lakshman Kadirgamar

The international environment of the 21st Century has been characterized by heightened turbulence and shifting geopolitical alliances.In this prevailing uncertain and volatile international climate, cooperative and collaborative endeavors between states are required more than ever before. The rise in the frequency and intensity of Traditional and Non-Traditional Security Threats necessitate closer synergies between great and small powers alike. Mutually beneficial relationships grounded on concerted partnership-building could enable the international community as a whole, to avoid the pitfalls of previous generations. In recent years, South Asia has been identified by the International Bank for Reconstruction and Development, as one of the fastest-growing regions in the world; extending a lead over East Asia and the Pacific. Economic growth in South Asia was

1 Lecture delivered by Lakshman Kadirgamar on “The Peaceful Ascendancy of China: A South Asian Perspective,” at the China Institute of International Studies, Beijing, People’s Republic of China, on December 28, 2004. [online] Available at: http://archives.dailynews.lk/2005/01/15/fea01. html.

S. De Silva (B) Bandaranaike Center for International Studies, Colombo, Sri Lanka R. De Silva Former Deputy Director, Colombo, Sri Lanka

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expected to rise to 7.1% in 2020–2021—despite existing trade tensions and fluctuations in weather patterns.2 Given the renewed significance ascribed to the Indian Ocean Region and the rapid and efficacious development of Asia’s two Civilizational states—India and China—it is apt that areas of greater confluence are sought by small states such as Sri Lanka. This paper examines Sino-Sri Lankan relations spanning from ancient to the contemporary time. The first section surveys the historical ties which existed between the two civilizations while the second section scrutinizes the Sino-Sri Lankan economic and diplomatic linkages after formal diplomatic relations were established in the 1950s. In that sense, this paper complements previous research done by the Lakshman Kadirgamar Institute of International Relations and Strategic Studies (LKI) while also drawing attention to the diverse and hitherto unexplored areas of cooperation and engagement between the two states. The final section underscores the need to enhance mutually beneficial cooperation and coordination between the two countries so that the China–Sri Lankan partnership more accurately reflects local priorities.

1 Traversing the Ancient Maritime Silk Road to Uncover the Sino-Sri Lanka Connection Sri Lanka sits across key trade routes in the Indian Ocean and has—since antiquity— served as the focal point for maritime trade between the Far East and the West. Coins, ceramic goods and other valuable artifacts excavated from sites around the island have enabled archaeologists to uncover ancient commercial ties that existed between Sri Lanka and China.3 Sri Lankan gems and pearls were among the most valuable items exported to China while some of the best quality Chinese porcelain, silks, and lacquer were imported to the island at the time.4 Not only has the island been frequented by Chinese vessels and mariners over the years, it has also served as a meeting point for traders from both the East and the West. Huzzayyin for example, speaks of mariners who set a direct course from Sri Lanka 2

One Comprehensive study on the economic dynamics of the Indian Ocean argues that “[Indian Ocean Economies] accounted for 35% of the world’s total population, for 17.5% of the world’s land area and 18.5% of global GDP (at PPP exchange rates).” The impact of Covid-19 has put a dent to these projections. 3 “Durable Goods: The Archeological evidence of Sri Lanka’s role in the Indian Ocean” by Martha Pickett-Fernando in Sri Lanka and the Silk Route of the Sea ed. Senake Bandaranayake, Lorna Dewaraja, Roland Silva and K. D. G Wimalaratne (Sri Lanka Institute of International Relations, Central Cultural Fund and Sri Lanka National UNESCO Commission, Colombo, 2003), p. 63. 4 “Chinese Ceramics discovered in Sri Lanka—An overview” by P. L Prematilleke in Sri Lanka and the Silk Route of the Sea ed. Senake Bandaranayake, Lorna Dewaraja, Roland Silva and K. D. G Wimalaratne (Sri Lanka Institute of International Relations, Central Cultural Fund and Sri Lanka National UNESCO Commission, Colombo, 2003), p.225. Also see “Sino-Sri Lanka Friendship runs deep” by Yuan Xing Pei in Introduction to Sri Lanka ed. Commercial Express of Embassies and Overseas agencies (World Pictorial Publishing House: Beijing, 2007), p. 93.

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to Malacca or Java and thereon to the ports of Tong-King and South China. Sri Lanka is even referred by some Chinese records as the “mountain Leng-ia which is said to abound in treasures.”5 Procopius’ writings further highlight how the island served as a maritime hub/entrepot for Ancient Civilizations. He posits out that “Romans obtained Chinese silks from Persian Traders who had brought them in Sri Lanka”.6 In his text on The Maritime Silk Road, Qingxin Li adds that “Ships from many countries frequented Ceylon, such as Persian ships from the West, Chinese Ships from the East, ships from South East Asian countries...to purchase or exchange for Ceylonese goods.”7 The Ancient port of “Mahatittha”—also known as Mantota—was one of the key centers of activity in the Indian Ocean, where traders from the East and West met and exchanged goods. Internationally, it was considered as the “central emporium where the produce of Rome and the merchandise of China were exchanged.”8 Li Zhao, the author of T’ang Kuo Shih Pu, writes that Sri Lankan ships were among the largest vessels that arrived at Guang-Zhou.9 Sri Lanka’s strong connection with key East Asian hubs like Guang-Zhou has only strengthened over the years, with Sri Lankan Airlines, the Country’s National Career, flying 3 times a week to GuangZhou since 2016. Moreover, to facilitate increased bilateral interactions, 3 Consulates were established in China between 2007 and 2012, one of which is located in GuangZhou.10 The 2007 Golden Jubilee celebrations to mark the 50th anniversary of Sri Lanka—China relations also saw the inking of a Friendship City Agreement between Guang-Zhou, China and Hambantota in Sri Lanka.11 5

“Foreign Contacts with Sri Lanka” by Roland Silva in Maritime Heritage of Sri Lanka (National Trust Sri Lanka, 2013), p. 24. According the Emeritus Professor Vini Vitharana, the island was also called “Lang-ya-sea” as well as “Paou-Choo bringing out the meaning of the Sanskrit textual term “Ratna Deepa” meaning island of gems.” “Sri Lanka-China Relations” by Vini Vitharana in Seminar on the 21st Century Maritime Silk Route (Lakshman Kadirgamar Institute: Colombo, 2014), p.43. 6 “Pre-Colonial Sri Lanka’s Maritime Commerce with special reference to its ports” by W. I. Siriweera in Sri Lanka and the Silk Route of the Sea ed. Senake Bandaranayake, Lorna Dewaraja, Roland Silva and K. D. G. Wimalaratne (Sri Lanka Institute of International Relations, Central Cultural Fund and Sri Lanka National UNESCO Commission, Colombo, 2003), p. 118. 7 Maritime Silk Road by Li Qingxin (China Intercontinental Press, Beijing, 2006), p. 29. 8 “Sri Lanka’s role in the maritime silk route” by W. J. M. Lokubandara in Sri Lanka and the Silk Route of the Sea ed. Senake Bandaranayake, Lorna Dewaraja, Roland Silva and K. D. G. Wimalaratne (Sri Lanka Institute of International Relations, Central Cultural Fund and Sri Lanka National UNESCO Commission, Colombo, 2003), p. 13. 9 “Seaways to Sieledeba: Changing patterns of Navigation in the Indian Ocean and their impact on pre-colonial Sri Lanka” by R. A. L. H. Gunawardana in Sri Lanka and the Silk Route of the Sea ed. Senake Bandaranayake, Lorna Dewaraja, Roland Silva and K. D. G. Wimalaratne (Sri Lanka Institute of International Relations, Central Cultural Fund and Sri Lanka National UNESCO Commission, Colombo, 2003), p. 22. 10 “Sino-Lanka Relations: A diplomatic Perspective” by George I. H. Cooke in Sixty Years of China Sri Lanka Relations 1957–2017 ed. George I. H. Cooke and Mihiri Senanayake (BCIS: Colombo 07, 2018), p. 25. 11 “Economic Relations between Sri Lanka and China” by Shiran Fernando in Sixty Years of China Sri Lanka Relations 1957–2017 ed. George I. H. Cooke and Mihiri Senanayake (BCIS: Colombo

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Historians believe that approximately 1600 years ago Reverend Faxian went back to China having been instructed on Buddhism during his stay in Sri Lanka. His message of peace and harmony resonated with many in “the Middle Kingdom,” which over time helped paint a picture of Sri Lankan hospitality and congeniality among the Chinese. The travails of Reverend Faxian also demonstrate how, even in the past, Sri Lanka served as one of the main repositories of Theravada Buddhism and that Chinese priests, in search of Theravada Buddhist tenets were willing to brave many odds as they trekked to the island. Sri Lanka is also credited for introducing the first set of Buddhist nuns to China in the 4th century.12 Historians suggest that during the ancient Anuradhapura Kingdom, Sri Lankan monarchs had begun a practice of using “monks as Ambassadors and using religion as a means to maintain cordial relations”13 with neighboring countries. Chinese coins dating back to the 9th Century, made from “iron, brass, bronze, and copper” have been found in various parts of the island, particularly in Yapahuwa, Galle, and Beruwala.14 Moreover, Chinese literary sources validate the historical connections between the two peoples by underscoring the Sino-Sri Lankan contacts during the reigns of Buddhadasa (337–365) and his two sons Upatissa I (365–406) and Mahanama (406–428). It is even believed by some that one of the two traditional martial arts styles in the island known as “Cheena di” was taught by Chinese monks to locals when they made pilgrimages to Sri Lanka. One of the most historic and transformative events in the spectrum of Sino-Sri Lankan ties was initiated by Admiral Zheng He (Chen Ho). His visit to the island and the subsequent installation of the Trilingual Inscription in Galle, dating back to the 1400s, is now housed in the National Museum in Colombo. This document substantiates the close ties that had existed between the two countries even when transportation modes remained rudimentary. Thus, this discussion of religious, trade and cultural ties clearly evinces the ancient civilizational bonds between the two countries which over time, ushered in stronger and more congruent economic and diplomatic relations between Sri Lanka and China.

07, 2018), p. 79. Ëmerging China: perspectives for Partnership in Sri Lanka” by Nihal Rodrigo in Kadirgamar Review (Colombo: Lakshman Kadirgamar Institute, 2012), 74. 12 “Foreign Contacts with Sri Lanka” by Roland Silva in Maritime Heritage of Sri Lanka (National Trust Sri Lanka, 2013), p. 26. 13 “Sino-Sri Lankan Relations during the Pre-Colonial Times” by Mahinda Werake in Sri Lanka and the Silk Route of the Sea ed. Senake Bandaranayake, Lorna Dewaraja, Roland Silva and K. D. G Wimalaratne (Sri Lanka Institute of International Relations, Central Cultural Fund and Sri Lanka National UNESCO Commission, Colombo, 2003), p. 212. 14 “Numismatic Evidence of Pre-Colonial Foreign Trade in Sri Lanka” by Fredrick Medis in Maritime Heritage of Sri Lanka (National Trust Sri Lanka, 2013), p. 94.

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2 Relations Since Independence The historical connection with China witnessed a revitalization after Ceylon/Sri Lanka was granted dominion status by the British colonizers. Since then, the relationship has flourished, particularly during the tenure of S.W.R.D. Bandaranaike and Sirimavo Bandaranaike. Less than a decade after independence, Sri Lanka and China forged a firm bond of friendship with the 1952 Rubber Rice Agreement. It served as a landmark agreement between the two countries, chiefly owing to the fact that the agreement was signed ” ignoring the sanctions placed on China by western nations and represented one of the first agreements that China had ever signed with a non-communist country.” At the time, China was unable to purchase adequate amounts of natural rubber but possessed a surplus of rice. Given Sri Lanka’s insufficient output of rice for domestic consumption purposes, the two countries entered into a mutually agreeable arrangement whereby China accepted to purchase rubber 40% higher than the market price while Sri Lanka purchased Rice from China at 1/3 of the market price. Even though the island’s decision to sign the agreement influenced some states to revoke aid to Sri Lanka, political authorities continued to maintain that the Rubber Rice Agreement was an imperative for the island. Thus, the Agreement served as a testimony to the strong bonds between the two countries and intensified Sri Lanka’s desire to expand mutually beneficial ties with Beijing in the coming years.15 Diplomatic ties between the two countries, in general, have been warm and robust. The establishment of formal diplomatic relations in February 1957, as well as the two countries’ adherence to Panchaseel Principles, inaugurated a new chapter in the growth and synergy of political relations between the two states. Mr. Wilmot A. Perera served as the first Sri Lankan Ambassador to China after the island established formal diplomatic relations with China. Even before Premier Zhou Enlai visited the island, China and Sri Lanka signed an Economic and Technological agreement in 1962 and a maritime agreement in 1963. The latter agreement helped forge deeper economic bonds between the two by granting commercial vessels the “Most Favoured Nation Status.” By 1984, extending the degree of integration between the two economies, an Economic and Trade Cooperation Agreement was also signed.16 In 1964, China “went to the extent of waiving all the interest on loans given to Sri Lanka” and even aided the country in its efforts to start a shipping service by providing “two ships backed by an interest-free loan with a five year grace period.”17 Roughly two decades later, President Li Xiannian visited Colombo, “undertaking the first visit by a Chinese head of state since the establishment of diplomatic relations 15

For more background information on the Rubber—Rice Agreement and the reasons which motivated Ceylon’s decision to enter into this agreement see Ceylon: An Export Economy in transition by Donald Snodgrass (Illinois: Economic Growth Center Yale University, 1966), p.143–149. 16 Sri Lanka Foreign Affairs (Ministry of Foreign Affairs Sri Lanka: Colombo, 1998), p. 189. 17 “Sri Lankan perspective of China-Sri Lanka relations: Challenges and Prospects by Amal Jayawardena in Contemporary China Sri Lanka Relations ed. George Cooke (BCIS: Colombo 07, 2017), p. 15.

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three decades earlier.”18 Politically, Sri Lanka expressed unwavering support for the “One China Policy” and “actively supported moves at the UN to restore to the PRC (People’s Republic of China), its lawful right to occupy the seat of China at the United Nations.”19 In 1996 the island also welcomed the transfer of sovereignty of Hong Kong to the PRC. Two of the most visible symbols of Chinese economic assistance located in the heart of Sri Lanka’s metropolis are the Supreme Court Complex and the Bandaranaike International Conference Hall (BMICH). The construction of the BMICH, in particular, was completed thanks to the tireless efforts of a combined Chinese and Sri Lankan workforce. Chinese economic assistance was further extended to other infrastructure projects deemed essential for the island’s goal of positioning itself as the hub of the Indian Ocean Region. The visits of Premier Zhou Enlai to Sri Lanka in 1957 and the visit of Prime Minister Sirima Bandaranaike to China in 1961 and 1972 laid the bedrock for a friendly political relationship between the two countries. September 2014 saw the island warmly welcome President Xi Jinping, and in March 2015, just three months into his presidency, President Sirisena undertook an official visit to China. This was followed by Prime Minister Wickremasinghe’s visits to China in 2016 and 2017. The continuation of these high-level diplomatic meetings clearly underscores both countries shared desire to build on the existing peaceful and cooperative bilateral relationship. Although Sri Lanka officially established diplomatic ties with Beijing in 1957, the deep and long-standing friendship with China, spanning many millennia, has been significantly beneficial to both parties. The mutual trust, understanding and respect which has underlined this relationship allowed Sri Lanka to expand bilateral ties to the level of a Strategic Cooperative Partnership in 2013. In 2017, the two countries also celebrated their 60th anniversary of diplomatic relations. At a conference marking this occasion a Director of the China Institute of International Studies remarked, “China and Sri Lanka have been friends for more than a thousand years with no wars or disputes; only stories of friendship”.20 These comments reverberate of those made in a 1979 edition of the Peking Review which stated “there exists a profound friendship between the people of the two countries, forged through centuries of amicable contacts and subsequently strengthened by mutual sympathy and support on the long years of struggle against colonialism and neocolonialism”.21 The island’s nonaligned omnidirectional foreign policy continues to grant Sri Lanka greater opportunities to expand mutually beneficial relations with China. People to people connections have also intensified in recent years; visible not only 18

“Sino-Lanka Relations: A diplomatic Perspective” by George I. H. Cooke in Sixty Years of China Sri Lanka Relations 1957–2017 ed. George I. H. Cooke and Mihiri Senanayake (BCIS: Colombo 07, 2018), p. 22. 19 Introduction to Sri Lanka ed. Commercial Express of Embassies and Overseas agencies (World Pictorial Publishing House: Beijing, 2007), p.27. 20 “Keynote Address” by Wang Youming in Contemporary China Sri Lanka Relations ed. George Cooke (BCIS: Colombo 07, 2017), p. 9. 21 Beijing Review, Vol. 22 No. 34.

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through the number of Confucius Institutes of learning but also in the growing number of Sri Lankan students studying Mandarin and migrating to China for further studies. China has also generously offered Sri Lankan students full scholarships to pursue their higher education so that they are not encumbered by financial concerns.

3 China-Sri Lankan Relations in the Present Context As the island embarks on the path of positioning itself as a hub in the Indian Ocean, it can make use of the 21st Century Maritime Silk Road Initiative to help synergize development strategies and more closely integrate itself within the global economy. Because of its strategic position across key Sea Lanes of Communication, the island is also a convenient port of call for shipping lines and airfreight services. Consequently, 1. Making full use of its strategic position by inviting investments and economic assistance from regional and extra-regional partners and 2. Engaging in efficient policy coordination to adequately harness major power development initiatives. Can substantially benefit the island’s growth prospects and align the country on the path of becoming the hub of the Indian Ocean Region. Sri Lanka, a founding member of the Asian Infrastructure Investment Bank and a signatory of the Belt and Road Initiative, has sought to forge strong economic links with China. Since 2011, China has been among the top import partners of the island, and Beijing’s share of imports has steadily increased. “By 2015, China’s imports to Sri Lanka stood at US$ 3727 million, which accounted for 19.65% total imports of Sri Lanka.” Close to 40% of Sri Lanka’s exports to China, consist of Ships, boats, and other floating structures, which was valued at over 180 million USD. In June 2018, a report published by the Sri Lanka Tourist Development Authority noted that Chinese tourists amounted to 13% of total tourist arrivals to the island. More proactive action needs to be taken, to portray Sri Lanka as an attractive tourist destination to potential Chinese tourists. For example, in 2015 the Maldives was able to attract over 360,000 Chinese tourists whereas Sri Lanka received only 260,000 Chinese tourists in 2018. Although 1. Tourism continues to be one of the island’s largest sources of income and 2. Chinese tourist arrivals grew by 72.5% between 2010 to 2016. Sri Lanka has not reached its potential in terms of attracting Chinese tourists. Research by the LKI in 2016 brought to light ways in which bilateral relations can be expanded to reach a more equitable ground. In order to reduce the prevailing trade deficit with China, one of the first steps Sri Lanka must take is to identify locally produced goods and services that can compete with foreign entities and penetrate China’s 1.4 billion consumer market. Sino-Sri Lankan modes of cooperation and engagement post-independence have not been limited to trade and finance. In fact, in the 1980s Sri Lankan farmers and

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agricultural experts were invited for a Hybrid Rice Training Class held in Changsha, China. Such international exposure provided native farmers a valuable opportunity to enhance their knowledge of modern techniques for crop cultivation.22 Presently, under the Belt and Road Initiative (BRI), China supports the construction of numerous projects, which are expected to bolster the long-term growth of the island. The BRI prioritizes five forms of connectivity: policy coordination; facilitating connectivity; uninterrupted trade; financial integration; and people-to-people exchanges. However, it is important that adequate attention is paid not just to the connectivity in the form of infrastructural assets,23 but also policy coordination and knowledge sharing in other domains. Classes on utilizing technology and other modern techniques for agriculture, akin to the Chinese Hybrid Rice Training Classes of the 1980s, would be extremely beneficial for the island’s farming community which would in turn help increase Sri Lanka’s agricultural output. Thus, by becoming an inclusive platform with joint consultation and knowledge sharing, the BRI could deepen policy communication and expand existing people to people linkages between the two countries. Sports and cultural diplomacy also clearly manifest the extent to which “people to people” affinity has grown between the two countries. A China Sri Lanka Friendly Tennis Match was held in 1957—over 62 years ago—inaugurating a novel form of Sports diplomacy between the two countries. Three years later, Ceylon’s First Dance Troupe was able to perform to a large Chinese audience in Beijing. This was reciprocated in 1973 when Sri Lanka welcomed the Chinese Wuhan Acrobatic Troupe to Colombo.24 More collaborative partnerships in sports diplomacy could give Sri Lankan athletes better opportunities to train and utilize facilities in China so that the island’s prospects in sporting events improve. In this way, collaborative endeavors in different fields such as sports and education could, in turn, open new vistas for closer partnerships between the two peoples. It is apt at this juncture to highlight more avenues to enhance the China—Sri Lankan relations. Given the complex and multifaceted BRI projects in Sri Lanka, the latter could efficiently streamline proposed initiatives by setting up a consultation mechanism with China on the BRI. Such a forum could enable both parties to more easily discuss and come to a consensus regarding any and all concerns that may arise before and during project implementation. More attention could be placed on developing a “Green Silk Road” which would give adequate importance to environmental threats and set up safety standards that are strictly adhered to. Moreover, it is important that the BRI is promoted not simply as an infrastructure connectivity strategy spearheaded by China, but to also be an integrated, holistic and inclusive initiative 22

Sixty years of diplomatic relations between China and Sri Lanka (Ministry of Foreign Affairs of the People’s Republic of China 2017). 23 In a forum in 2018 the Ambassador of China H. E. Mr. Xueyuan noted that as of the end of 2017 Chinese Companies have completed more than 15 Billion Dollars’ worth of Infrastructure projects in Sri Lanka. This is most valued especially at a time when the region as a whole requires more investment to upgrade its existing infrastructure capacities. 24 Sixty years of diplomatic relations between China and Sri Lanka (Ministry of Foreign Affairs of the People’s Republic of China 2017).

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which provides adequate emphasis on transparent policy coordination and continuous consultation in multiple domains25 so that the China-Sri Lankan partnership can blend better with local priorities. Sri Lanka suffered a terrible terror attack on Easter Sunday 21 April 2019, which killed over 250 people, including a Chinese national. These attacks have left an indelible mark on Sri Lanka’s economy and society. Having overcome other extreme events like the 2004 Tsunami, however, Sri Lanka is tipped to show resilience and eventually recover from this man-made tragedy. The Government of Sri Lanka is taking several steps to improve national security and promote the recovery of tourism. Long-term development partners like China also have an important role to play in supporting Sri Lanka’s recovery. In particular, China can help to promote Chinese tourist arrivals including inch-type MICE Tourism which can lead to regular holidaymakers. Furthermore, China can support technology transfer in the agriculture sector, especially in the areas of high-yielding crops and irrigation management.

4 Conclusion The paper reflects upon the evolution of Sri Lanka–China relations. Three distinct phases can be identified: 1. Relations prior to independence 2. Relations since independence 3. Present context. Sri Lanka and China have much to gain through the mutual learning and sharing of development experience.

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For example in the field of agriculture. For more see “Dealing with the Risks of the Belt and Road Initiative” by Yiwei Wang in China’s Global Rebalancing and the New Silk Road ed. B. R. Deepak (Singapore: Springer, 2018), p. 216.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Afghanistan’s Perspective Sadat Mansoor Naderi

Despite the tremendous developments that mankind has achieved in the twenty-first century which contributed to our comfortable lives, our world has become more fragile, and not everybody is enjoying a quality life. We have entered an era that amongst other threats terrorism and use of violence against humans are expanding in different parts of our world. Our international policies have become more power centric than human-centric. Armed conflicts are greater in complexity taking into consideration the increased numbers of actors, the duration, the impact from the tactics and weapons, the high technology used and the international viral connectivity. More important, it is an era of prolonged, international armed conflicts and wars. Afghanistan, a country with a long history, sitting at the heart of Asia and between the East and the West, epitomizes some of the major challenges of our generation. Insecurity, under-development, poverty, are some of the many challenges that we continue to grapple with. Prolonged armed conflicts have very broad impacts: affecting health and sanitation, making even access to basic services such as clean water and electricity a difficulty. Our national infrastructure was completely destroyed even though continuous efforts have been made to reconstruct it and upgrade it. War and conflict have deprived Afghan children and young people from education for many decades. The public and the private sectors were affected resulting in a lack of employment, increase corruption and insecurity. The general situation of the Afghan people is described by timeless efforts to overcome human suffering, and physical and psychological trauma. Nevertheless, Afghanistan is not the only country in our region suffering from conflict. Violence is dominating in other Asian countries, and it produces prolonged poverty, exclusion and chronic vulnerability of individuals and states because of conflict, terrorism, violence, and poverty. S. M. Naderi (B) Afghanistan SMN Group, Kabul, Afghanistan

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In light of this, we must ask ourselves if this crisis is far from over and if the Asian states should focus merely on what happens inside their own borders. We should raise the question as to whether the cooperation between the Asian countries and the ways we choose to work together will serve our people in need. The concept and framework of “a community with a shared future” can offer us new hope in finding lasting solutions to these serious problems. In the modern era, no country can prosper alone. We are indivisibly linked by a common destiny and future. The security and wealth of each individual, household, village, city, country, and region are now connected more than ever before. The concept of “a community with a shared future” challenges us to think differently and develop new tools for regional and global peace and development. In the security sphere, the concept is underpinned by a drive for mutual benefit rather than an approach where there are winners and losers. Constructive dialogue, respect, and consultation must be the basis for resolving conflict. The sovereignty of countries and their treatment as equals within the international geopolitical context—regardless of history, economic status or capacity—is the basis for effective regional engagement and action. This concept also reaffirms that human development and security are interlinked and must be tackled together. Regional economic imbalances, as well as inequality within countries, are two key issues that can better be addressed as a collective responsibility when we are driven by “our shared future.” How and where investments are made—and who they ultimately benefit—are of critical importance. Catalytic investments in poverty reduction, health, and education (especially girls’ education) should be at the top of our shared agenda if we are to reap the benefits of our globalized world. What can this concept and framework mean for Afghanistan? Sitting at the crossroads between East and West and Central and South Asia, Afghanistan has a rich cultural history. Afghanistan is one of China’s western neighbors and enjoys positive relationship built upon the principles of the “shared future”. The country faces significant challenges. It is emerging from decades of war which are a result of—among other things—geopolitical factors, especially during the Cold War. With approximately half of the population living under the poverty line there are indeed serious issues that need to be addressed. Peacebuilding is the foundational stone required for development and poverty reduction in Afghanistan. In recent months hopes for peacebuilding in Afghanistan have increased. After 18 years of devastating conflict, the Taliban has started negotiations for peace for the first time. Five rounds of peace talks have already taken place, and regional and international support and consensus for peacebuilding have almost been reached. We Afghans are very optimistic that 2019 would be a year of peacebuilding in Afghanistan. However, we believe that without the support of our international partners, particularly our regional partners and neighbors in the peace process, it would be very difficult to build peace in Afghanistan and in the region. Peace and security in Afghanistan mean a peaceful region and a peaceful world. Insecurity in Afghanistan is a dangerous threat to the region and for the world. I believe that the concept of “building shared future for the mankind” is of a vital importance to Afghanistan and

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it’s the right time for our regional partners, particularly our Chinese friends, to turn this concept into practice and join hands with Afghans and our international partners to bring peace and stability in Afghanistan and to build a peaceful future for our region “South and Central Asia” and to make a good contribution for a better future of mankind. In preparing these remarks, I kept coming back to a simple question: what does this concept mean in the daily lives of Afghan women and men, girls and boys? • What does it mean for an Afghan woman living in a remote village in the country’s interior who struggles to keep her children fed, clothed, and in school? • What does it mean for the urban business owner who struggles to get his or her products to regional markets? • What does it mean for a recent university graduate searching for a decent job in the Afghan job market that is already saturated? • What does this mean for an Afghan refugee family living abroad, or a family displaced within Afghanistan because of the conflict? It seems to me that there are four main areas where meaning, benefit, and value rest: Firstly, improve human security through regional cooperation and stability. China has shown the world—in the words of President Xi Jinping—that “peace and stability are the only ways to development and prosperity.” Peace and development are two sides of the same coin, and that we must work on both in unison. Afghanistan can learn lessons from other Asian countries about security transitions and effective postconflict state-building and can benefit from increased regional support with brokering an Afghan-led and Afghan-owned peace process. Second, reaffirm the role of young people in shaping and achieving our “shared future.” Afghanistan has one of the youngest populations on this planet with approximately half of the population under 15 years of age. This demographic structure presents enormous opportunities to shape a peaceful, more equitable future proactively. We have the opportunity to shape the value systems of our children, underpinned by the sharing of rights and shouldering of obligations, and commitment to our common interests. Third, promoting economic development and creating livelihood opportunities for all. The Belt and Road Initiative can help us achieve this goal. Afghanistan is strategically located along the Silk Road corridor, from East to West. This strategic value to look beyond national borders and connect to the global market is a lesson from China, one which Afghanistan is also implementing, despite being landlocked. Investment in infrastructure along this corridor is crucial to unlocking the potential of Afghan-led development and prosperity, which will benefit the entire region by accelerating economic growth. Fourth, mutual learning and exchange must continue to be integrated within our ongoing efforts. Our planet is so interconnected—socially, politically, culturally, and ecologically—so we must understand each other better, and act together. We must preserve and respect the diversity of civilization as this is also a source of our connectedness to this earth, our histories, and to each other.

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Let’s return to the question: what does this concept mean in the daily lives of Afghan women and men, girls, and boys? By “building a community with a shared future for mankind” we can hope that the Afghan woman living in a remote village is lifted out of poverty; that the Afghan business owner can better get his goods to market through the new Silk Road; That quality job opportunities come to the recent university graduate through regional investment in the Afghanistan private sector; and that Afghan refugees and internally displaced people can finally return to their homes and live in peace after decades of conflict. Indeed, our future is shared, and we all have a responsibility to share the prosperity and opportunities that afford the planet today and in the future. The people-to-people ties are certainly the most productive and honest form of diplomacy which reinvents ways for peace and respect in the region. The people to people ties as part of the Belt and Road Initiative have managed to promote the importance of the development of diverse cultural expressions of all nationalities, social groups, and individuals in Asian culture. The people to people project covers a wide range of issues of importance such as creative industry, tourism policy, cultural heritage conservation and protection of our cultural heritage and diversity policies. The countries participating are in the process of formulating action plans aiming at realizing a strong presence in the world. In this regard, we highly appreciate China’s initiative of organizing today’s forum with cultural policymakers, administrators, researchers, stakeholders, representatives from the private sector and managers to exchange views, perspectives, and experiences among Asian countries. The world most certainly wonders what my country has offered to humanity through the ages. Maybe the world thinks my country has offered nothing but backward ideas, oppression for its people and lessons on international terrorism. But the hidden facts say otherwise. There were great poets and philosophers in the history of Afghanistan, such as notable poets including Hakim Naser Khusrow Balkhi, Khushal Khan Khattak, Rahman Baba, Massoud Nawabi, Nazo Tokhi, Ahmad Shah Durrani, and Ghulam Muhammad Tarzi. Rumi, Rabi’a Balkhi, Farrukhi Sistani, Unsuri, and Anvari. But it is not only a glorious and faraway past that fills us with pride for our contribution to humanity. It is the present, the history in progress which proves that as a country we struggle not only for the sake of our own citizens but also for the rest of the world. We fight to bring back democracy because the coming generations deserve a bright future. Since 2002 Afghanistan has been one of the active member states of the economic cooperation in our region. Regional cooperation is an important pillar of our foreign policy and an important component of our development strategy in Afghanistan. Our vision, in this context, is to restore Afghanistan’s historical role as a landbridge and a convergence point between Central Asia, South Asia, China, the Middle East, and Europe, in order to achieve greater regional cooperation and integration for the benefit of peace and prosperity in the wider region. With a new wave of regional cooperation efforts centered on Afghanistan, leading to the formation of two prominent Afghanistan-focused regional cooperation frameworks, namely the Regional Economic Cooperation Conference on Afghanistan (RECCA) and the Heart of Asia-Istanbul Process.

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By creating synergy among neighboring and regional countries and building increased connectivity in energy and transport industries, augmenting digital connectivity, Afghanistan and its regional partners are forging ahead with broad-based progress that translates into community progress for average people and their families. When exports and trade increase, jobs are created, income is generated, poverty is reduced, and communities get on more solid, sustainable paths of development. Headway in regional and international economic relations translate into improving personal livelihoods and social advancement of the Afghan people in small towns and rural areas, as well as city-based urban environments, and will, therefore, contribute significantly to the implementation of Sustainable Development Goals (SDGs). A major contributor to this new era of change across the region involves the emergence of new transport and transit corridors, including the Lapis Lazuli Route, the Belt and Road Initiative, and the Chabahar Corridor. Similarly, considerable progress has been made on the two largest cross-border infrastructure projects, the TAPI natural gas pipeline and the CASA 1000 electricity transmission line. Other major projects such as the Five Nations Railway Corridor, an increasing number of air cargo corridors between Afghanistan and major destinations in the region and beyond have also been in operation this year. Economic progress dovetails with a newfound regional and global momentum in support of peace, stability, and development in Afghanistan. Due to the reasons mentioned above, we must scale up our response to the existing needs of our region and put together a more relevant reaction to the events. Only together we can achieve stronger cooperation, tailored to our realities. We ought to respect and consider each other’s special context, and we should enhance each other’s competences and skills that will pave the way to shaping a strong and fully developed continent. Our strategy should be pragmatic and based on a development vision that is not pitted against humanism. What should dominate our political and economic agendas is our contribution to the well-being of all human beings.

Asian Civilization Dialogue Conference Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: The Pacific Perspective Hiria Ottino

1 China and the Pacific Islands: One (Distant) Family 1.1 Pacific Settlement There has been a long tradition of more than friendship between China and the Pacific. We were once wives & husbands, sisters & brothers, daughters, & sons… Today, at least, we are cousins. The cradle of our Polynesian ancestors, according to findings of archaeology, linguistics, botany, and science, must be searched not in South America, but along the eastern coast of China. Three thousand five hundred years ago, our common ancestor, the Austronesian, carried out a unique exploitation in humanity’s history: a systematic settlement of the world’s largest ocean, the Pacific: 160 million square kilometers, 20,000 km wide at the equator, covering an area double that of the Atlantic. This was also the first technology-based migration: those people didn’t just walk, they constructed large ocean-going outrigger sailing canoes and applied extremely sophisticated knowledge of the environment: ocean, waves, skies, stars, fishing, food processing… The next migration of this scope will be on the planet Mars! Throughout this ocean venture, from west to east, a space with no boundaries, generations after generations of craftsmen, navigators, sailors, fishermen, farmers, hunters, warriors, and artists populated the Pacific islands.

H. Ottino (B) Council on Pacific Affairs, Papeete, Tonga

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Today, there are more than 1200 languages considered as part of the Austronesian family, spoken by 350 million people, all carrying this heritage of a common cultural and linguistic ancestry. Since then, this ocean has developed as both a hub of foreign exchanges and recently of greed and fear.

1.2 Austronesian People: From China to Madagascar to the West and from the Pacific to the East DNA and archaeological evidence demonstrate an organic and technological connection between the cultures of Southeast China and Madagascar and the Pacific islands. They include crops and animals believed to have originated from the Hemudu (he mu du wen hua) and Majiabang (ma jia bang wen hua), or Liangzhu (liang zhu wen hua) cultures in the Chinese mainland. According to the mainstream “out-of-China model,” a large-scale expansion began around 3000–1500 BC. These first settlers landed in northern Luzon (Philippines), intermingling with the earlier AustraloMelanesian population who had inhabited the islands about 23,000 years earlier. Over the next hundreds of years, Austronesian peoples migrated southeast to the rest of the Philippines, and into the islands of the Celebes Sea, Borneo, and Indonesia. Between 1200 BC and 500 CE, the Austronesian peoples sailed eastward on canoes and spread to Madagascar, and the islands of the Pacific. In the Pacific, the Austronesians discovered nearly every island within the vast Polynesian Triangle, from Hawaii to New Zealand to Easter Island, probably expending to South America, using outrigger canoes or double-hulled canoes. The double-hulled canoes had two large hull which were equal in length, and lashed side by side; the space between the paralleled canoes allowed for storage of food, hunting materials, and nets when embarking on long voyages. For navigating, Polynesians used numerous traditional devices including charts, spatial representations of islands and the conditions around them, and navigational instruments; and non-physical devices such as songs and stories for memorizing the properties of stars, islands, and navigational routes. Navigation relied heavily on constant observation and memorization. Polynesian navigators employed a whole range of techniques including the use of the stars, the movement of ocean currents and wave patterns, the air and sea interference patterns caused by islands and atolls, the flight of birds, the winds and the weather. The sun was the main guide for voyagers because they could follow its exact points as it rose and set; then, at nighttime they’d switch to using the stars rising and setting points. With constant observation, comes the knowledge of knowing and remembering the speed of your canoe, what direction you are facing, and what time of the day or night it is. When there are no stars because of a cloudy night or during midday, the navigator will use the winds and swells to guide them. The physical environment of the Polynesian atolls was harsh and not favorable for human habitation. Barren of things needed for human habitation, the first settlers

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had to take in a wide variety of subsistence items, including all the domestic animals (dogs, chickens, pigs and rats) and most of the useful plants they required. In the context of the Polynesian migrations, some of these plants originating from Southeast China are known as “canoe plants,” especially the candlenut,1 giant taro,2 elephant foot yam,3 breadfruit,4 bamboos,5 paper mulberry,6 mastwood,7 coconut,8 taro,9 ti,10 yams,11 noni,12 pandanus,13 sugarcane14 and ginger.15 1

Aleurites moluccanus (candlenut) has a very wide range of uses and every part of the tree can be harvested, including a high oil content in their nut kernels widely used for illumination. 2 Alocasia macrorrhizos (giant taro), their leaves and stems are also edible if cooked thoroughly. 3 Amorphophallus paeoniifolius (elephant foot yam), primarily as a source of starch. 4 Artocarpus altilis (breadfruit), in addition to the fruit serving as a staple food in many cultures, the light and sturdy timber of breadfruit has been used for outriggers, ships, and houses. 5 Bambusoideae (bamboos) used variously as building materials, fishing gear, musical instruments, knives, water and food vessels. 6 Broussonetia papyrifera (paper mullbery), the most widely transported fiber crop in pre-history, having been transported along with the full range of the Austronesian expansion. Used in the Pacific Islands to make barkcloth (tapa). Numerous archaeological remains of barkcloth beaters in southern China has been regarded as evidence that the Austronesian homelands were located in the region prior to the southward expansion of the Han Dynasty, particularly around the Pearl River Delta. 7 Calophyllum inophyllum (mastwood) is of particular importance to traditional shipbuilding of the larger Austronesian outrigger ships and were carried with them as they migrated to Oceania and Madagascar. The large curving limbs were commonly carved into the dugout canoes that formed the keel of the outriggers ships while other pieces became masts, outrigger floats, and outrigger spars. Smaller curving limbs can also be carved into the ribs of the boat. Aside from shipbuilding, tamanu oil extracted from the fruit kernels are commonly used for traditional medicine. The leaves contain compounds that are poisonous to fish and can be used as fish poison. 8 Cocos nucifera (coconut). The distribution of the Pacific coconuts corresponds to the regions settled by Austronesian voyagers indicating that its spread was largely the result of human introductions. Virtually every part of the coconut palm can be used by humans. 9 Colocasia esculenta (taro) is one of the most ancient cultivated crops that pre-dates the Austronesian expansion. 10 Cordyline fruticosa (ti) are widely used for traditional medicine, dye, and ornamentation. The leaves of the green- leafed form are used to wrap food, line earth ovens and fermentation pits of breadfruit. 11 Dioscorea (7 types of yams), native throughout tropical and warm temperate regions of the world. Two types (D. alata and D. esculenta) were the most suitable for long transport in canoes and were carried through all or most of the range of the Austronesian expansion. 12 Morinda citrifolia (noni), all parts of the plant were used for medicine and timber, but its most common traditional use is for the extraction of red or yellow dyes. 13 Pandanus, second only in importance and pervasiveness to coconuts. Every part of the plant is utilized, including for food, building materials, traditional medicine, and fiber and weaving materials in various cultures in Austronesia. 14 Saccharum (S. spontaneum), sugarcane, the domestication center is southern China and one of the original major crops of the Austronesian peoples from at least 5,500 BP. From Southeast Asia, sugarcane was spread eastward into Polynesia and Micronesia by Austronesian voyagers as a canoe plant around 3,500 BP. It was also spread westward and northward by around 3,000 BP to China and India by Austronesian traders. 15 Zingiberaceae (ginger) were cultivated extensively by Austronesians for food, medicine, weaving materials, and for religious purposes.

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This physical environment has continued to exert a marked influence on Polynesian culture. These people established Kingdoms, along with strong and vibrant cultures, lived for thousands of years in harmony with the environment, untouched by the outside world.

1.3 First Encounters and Colonization Then came the time of “Discovery.” A few decades before the famous European voyages of Christopher Columbus in 1492, Vasco da Gama in 1498, Vasco Nunez de Balboa (the first European to set eyes on the Pacific in 1513), and Ferdinand Magellan in 1519, another great exploratory sea mission occurred, which however did not develop into a mass migration or conquest: Zheng He. Zheng He commanded seven sailing expeditions from 1405 to 1433. The first expedition consisted of 27,800 men and a fleet of 62 ships supported by approximately 190 smaller ships which sailed from China towards the west across the Indian Ocean, reaching as far as Africa’s Cape of Good Hope. Merchants accompanied Zheng’s voyages, bringing with them silks and porcelain to trade for foreign luxuries such as spices, jewels, and tropical woods. Matteo Ricci (1552–1610), the Italian Jesuit priest and founding figures of the Jesuit China missions, noted the important distinction that China chose cultural exchanges and trade, over conquest and colonization when evaluating Zheng He’s voyages. Westerners chose a different path. In 1565, Spain declared the Philippines its colony and Guam its important transfer station between the Philippines and Mexico for merchant ships. France, United Kingdom, the Netherlands, Russia, the United States, and eventually Germany and Japan followed suit, colonizing large parts of the Pacific region, competing vigorously and ambitiously for control over its strategic sea passages. The British colonized Australia in 1788, New Zealand in 1840, and Fiji in 1874. To protect their interests in unclaimed islands, Britain established in 1877 the Western Pacific High Commission. France took Tahiti under its protection in 1842, New Caledonia in 1853, and then other island groups near Tahiti in 1880s. In 1856, United States unilaterally passed the “Guano Island Act” (GIA), founding to this day the legacy of U.S. control over most of Western Pacific. In 1898, the U.S. annexed Hawaii. In the same year, after defeating Spain and the Treaty of Paris, the U.S. occupied Guam and the Philippines; in 1899 Samoa was partitioned between Germany and the U.S., with the Solomon Islands added to the British sphere of influence, and today’s Vanuatu was declared in 1906 a condominium by Britain and France. Only the Kingdom of Tonga stayed free. After World War I, the League of Nations handed the South Pacific Mandate, a large chunk of the former German colonies, to Japan. After World War II, the UN Security Council made the United States the trustee of 2,000 islands that Japan had once occupied. With the Cold War ending, some Mandates annexed to the United States as overseas territories were transformed into a Commonwealth of Nations (i.e., North

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Mariana Islands), while others established independent autonomous governments (Marshall Islands, FSM, Palau). After signing the “Compact of Free Association” with the U.S., Australia and New Zealand became responsible for the defense and foreign affairs of the Coral Sea Islands (Australia), Kingston (Australia), the Kermadec Islands (New Zealand), Tokelau (New Zealand), and the Cook Islands (New Zealand). The United Kingdom retained control of the Pitcairn Islands, while France kept most of its Pacific colonies, Tahiti, New Caledonia, and Wallis and Futuna.

1.4 Military Presence and Testing Grounds After World War II, the Pacific islands became the testing ground for nuclear explosions. From the 1940s to 1990s, the United States conducted 1054 nuclear tests in the region. In March 1954 the largest nuclear weapon ever tested (15 megatons) was detonated on Marshall Islands. In October 1952, the U.K. conducted its first nuclear test on Trimouille Islands and from 1966 to 1996, France conducted 193 nuclear tests in Mururoa and Fangataufa. Nuclear testing and military presence brought about irreversible transformations to our natural environment, traditional land-use, and the daily life of the overall population living on these atolls. Not quite what you would call a vision of a community of shared future for mankind.

2 Fishing Rods Versus Boomerang Aid As a harmonious people, Pacific islanders have been relatively helpless, facing the sheer force and controlling influence of the economic order of the new world outside. Military presence, nuclear explosions, financial models, western rules, values, and models have annihilated and replaced our traditional cultural environment and economic sectors with foreign ones. Our previously abundant societies fell into poverty. We changed our ways to fit the West’s. Then we started to feel pain imposed by all those development aid conditions: new government principals, structural adjustment plans & implementations, budgetary rigor, economic liberalization, privatization, deregulation of our very small markets, reorientation of public spending (e.g., away from health or education, for example) towards more productive sectors (e.g., subsidizing big companies and creating low wage jobs).

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2.1 International Versus China’s Way Then in the 2000s a new model appeared to the Pacific. Whereas Western aid programs tend to focus on supporting broader political and economic reforms attached to patronizing demands, China proposed an alternative approach: to invest in our empowerment (education, science, research…), in our infrastructures (communication tools, ports, airports, roads & bridges, schools, sports facilities…), and for our environmental protection (water sewage, waste management, renewable energy…). These Chinese programs propose to increase our domestic production and/or to transform our ability to create sustainable economic growth and localized long-term employment. Whereas the dominant international aid norms have hardly been a success, ironically, even under the “aid for reform” principle, China’s propositions for “win–win” cooperation can only naturally and should arguably raise interest among Pacific islanders.

2.2 China’s Empowerment Proposition China’s proposition is to empower others by teaching them the skills, so they acquire the ability to do things—not the “boomerang aid” where aid money to foreign countries ends up funding the donors’ companies and consultants rather than the people it is meant for. For Pacific Islands, China proposes a different path: helping us complete and develop our own industries to evolve our own way of development. It is never really just about “aid” but China emphasizes “cooperation.” China’s approach has also always provided Pacific islanders with an opportunity to engage in a dialogue around the understanding that there’s a Pacific culture to preserve, a Pacific experience and even a Pacific international perspective. The distinctively different Chinese approach to regional engagement poses acute challenges for traditional major power actors in the region who considers the region “theirs.” However, this should not deter Pacific islanders from shaping their own destiny by resisting attempts from the West to politicize diverse sources of foreign development assistance and to deter the Pacific Islands from engaging in such programs as China has proposed. Our application of development aid should not become a zero-sum international political competition, and we Pacific islanders should not be regarded as naively susceptible to China’s political influence when their models and proposals show genuine promise for actually contributing to our own development goals.

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3 The Belt and Road Initiative The “Chinese Belt and Road Initiative” draws on the belief that safe, effective, and sustainable development methods arise when all countries have the ability to develop. It is the most realistic and practical path of development for us. When we Pacific islanders seek to cooperate with China in these programs, we do so because we believe that only a diversity of development assistances predicated on all our countries developing together, can produce a better world and life for us. The strongest ideal behind the Belt and Road Initiative—repeated by China at the United Nations, the World Economic Forum and multilateral platforms -is to give a new design to international relations, with a commitment to being guided by mutual respect, by the understanding of local customs and habitats, by fair and “win– win” cooperation, by just and equitable governance and by more balanced economic models. Thus at its very attractive rhetorical level, it represents an unbiased and inclusive development model advocating the building of a community of shared future and common prosperity in an open, inclusive and sustainable way. As the Chinese President Xi Jinping stated in his Speech “Work Together to Build a Community of Shared Future for Mankind” at the United Nations Office in Geneva on January 2017,16 “major powers should respect each other’s core interests and major concerns, keep their differences under control and build a new model of relations featuring non-conflict, non-confrontation, mutual respect and win–win cooperation. (…) Big countries should treat smaller ones as equals instead of acting as a hegemon imposing their will on others. No country should open the Pandora’s box by willfully waging wars or undermining the international rule of law. Nuclear weapons (…) should be completely prohibited and thoroughly destroyed over time to make the world free of nuclear weapons. Guided by the principle of peace, sovereignty, inclusiveness and shared governance, we should turn the deep sea, the polar regions, the outer space and the Internet into new frontiers for cooperation rather than a wrestling ground for competition. (…) Pass on the torch of peace from generation to generation, sustain development and make civilization flourish: this is what people of all countries long for; it is also the responsibility statesmen of our generation ought to shoulder. And China’s proposition is: build a community of shared future for mankind and achieve shared and win–win development.” Building a community of shared future is an honorable dream and vision. Working with China to advance the great cause of building a community of shared future for mankind is a proposition the Pacific Islands, China’s distant cousins, are ready to take up.

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http://www.xinhuanet.com/english/2017-01/19/c_135994707.htm.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Uzbekistan’s Perspective Akmal Burkhanov

It is a great honor for me to be here in Beijing at this international conference, which brought together representatives of several dozen Asian countries to discuss the interchange between Asian civilizations. I am confident that this event will contribute to the promotion of intercultural dialogue in creating an “Asian community for a common future.” Over the past decades, Asian countries have achieved remarkable historic success in national independence and liberation. Of particular note is the economic miracle of the “Four Asian Dragons,” which arose in the 1970s. Since the beginning of the implementation of the Reform and Open-up policy in China, the rapid development and noticeable progress of the country have also contributed to civilizational dialogue and exchanges. Asia accounts for 30% of the total area of the globe and about 60% of the population. It is the central node of some of the most ancient civilizations of the world, such as China, India, and Mesopotamia. Today, the continent has become a new engine for global economic growth. According to the International Monetary Fund, Asia accounted for more than a third of global GDP in 2018. In general, Asia currently holds high positions in the world in economic development and is deemed one of the areas with the greatest development potential. However, it should be recognized that currently, Asian countries face significant economic difficulties, serious security problems, and an increase in the number of non-traditional security threats. Because of this, it is necessary to develop the civilizational dialogue further, promote the unity of the peoples of the regions, stimulate socio-economic development, and realize long-term peace and prosperity in Asia. In this context, the protection of the diversity of Asian civilizations plays an important role. I am sure that within the framework of this event we will have the A. Burkhanov (B) Nationwide Movement “Yuksalish”, Tashkent, Uzbekistan

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opportunity to study the values, and delve into the issues of cultural heritage and interaction between Asian peoples, including the common heritage of the Silk Road. In ancient times, the Great Silk Road contributed to the development of Asian civilizations. It not only played the role of a busy trade route but was also a system of constant exchange of cultural achievements—new products, knowledge, and ideas. In this regard, in my opinion, the mutual learning and exchange of diversity between our civilizations are important, so is the achievement of common approaches toward the development of inter-civilizational, intercultural dialogue and building a community with a common future. At the same time, we need to develop tourism for the purpose of cultural and historical exchange between civilizations and nations. For example, in the framework of the National Development Strategy of the Republic of Uzbekistan, great attention is paid to the development of international tourism. For example, for more than 50 countries there is a visa-free regime for a period of 30 days, a system of electronic entry visas is being introduced, new categories of visas are being introduced: student, compatriots, medical, etc. Ethnic and pilgrim tourism is being developed. In the cities of the Great Silk Road—Samarkand, Bukhara, Khiva, and Tashkent, special open economic zones for international tourism are organized. Speaking about the development of dialogue between Asian civilizations and the preservation of its historical factors, we cannot ignore such a factor as the role of youth in building dialogues, as well as preserving the heritage of Asian civilizations. Today, there are many national, regional, and global international organizations that have combined young people and all the conditions for their constructive functioning are being created. We see what contributions young people are making in the political, economic, social, and cultural spheres, and how much value young journalists, scientists, entrepreneurs are creating for their countries. It is very important to convey to them all the historical achievements of Asian civilizations, to unite them in order to create a community with a common future for Asia and to look to a better future. In summary, we need to take greater responsibility for the protection of civilizational diversity in order to give new impetus to the prosperity of civilizations on the Asian continent. Asian civilizations have made significant contributions to the process of human development, and taking into account joint efforts, giving a new impetus to the dialogue between Asian civilizations, awareness of the importance of preserving the heritage, Asian civilizations will make an even greater contribution. The development of international, intercultural and inter-civilizational relations is fully in line with the long term reform agenda set by the leadership of Uzbekistan in the framework of the Action Strategy of the Republic of Uzbekistan. I am convinced that this conference will become a platform for the exchange of ideas and the development of a variety of specific initiatives and agreements, for strengthening exchanges and mutual learning among Asian civilizations and for creating a Community of Shared Future.

Mutual Exchange Among Asian Civilizations and a Community of Shared Future for Mankind: The Armenian Perspective Raffi K. Hovannisian

The relations and affinities among Armenian and Chinese−and other Asian−civilizations date back to ancient times. However, it carries strategic importance in the modern world as well. Common cultural, philosophical, spiritual, and geopolitical underpinnings combine to project tectonic quality to the process, substance, sustainability, and structures of humanity into the future. A once-powerful, flourishing country on the European and Asian crossroads, Armenia has served as a vital link between the two continents for millennia through which eastern and western values were merged. The proof of that link was the Great Silk Road, an integral part of which was in Armenia. These were times when Armenian products were widely known in Chinese markets, and ships of Armenian merchants reached the eastern ports of Asia to Hong Kong. According to historical sources, Armenians were mentioned in China for the first time in the second century. They exported silk, carpets, herbs and other products, and small Armenian colonies were founded after the first Mongol invasions at the beginning of the thirteenth century when thousands of Armenians were resettled in northern China. Later these Armenian immigrants penetrated deep into the country and settled in the coastal cities, in particular in Canton. The position of Armenian merchants in Chinese trade was already noticeable in the 17–18 centuries. They had the same rights as Englishmen, their own ships, and factories. The social composition of Chinese Armenians was varied. The inhabitants of the South were mainly tradesmen and intellectuals (doctors, engineers, advocates) and mostly craftsmen in the East. Armenian doctors enjoyed great popularity. Armenia, as the first state to accept Christianity as a national religion in 301, has constituted even in the historical intervals of statelessness an existential source of R. K. Hovannisian (B) The First Minister of Foreign Affairs, Armenian Center for National and International Studies, Yerevan, Armenia

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both European and Asian civilizations. As such, and especially after gaining state sovereignty in 1991, the country continues to bear key potentials with its native sons and daughters spread out worldwide, which is able to transcend the division among civilizations from time to time. Some people think of us as a unique nation, attributing a quality that is special to the world: the Armenian is capable of adapting very quickly to any situation and accepting the right decision. It is said that it is a characteristic feature of this genocide-surviving nation where descendants who come from massacres and great national dispossession of the Armenians in the Ottoman Empire at the beginning of the twentieth century. It is hard to say how relevant this idea is, but the fact that the Armenia has managed to overcome the trials and tribulations of history and become what it is today does suggest something unusual about this people, possibly the viability of some hereditary gene. Our friend China also had many difficulties in the past: In ancient times, the forays of the nomadic tribes, internal clashes between the Dynasties and long rifts were always present in the country. One of the character traits of this nation is the emphasis on tolerance towards foreigners. Chinese are hardworking, peaceful and creative people. It is not for no good reasons that China is considered a cradle of Eastern civilization, of philosophical thought, and a homeland of traditional medicine. These qualities−in Armenians rapid adaptability and the ability to find the right grip, and among Chinese their diligence and pride−are extremely important qualities in the rapidly evolving world of today, where the transformations of technology, science, political structure, and world-view systems have become unprecedented. Inter-state relations are not free from these changes, which is understandable since there are no countries on this planet left untouched by geopolitical, economic and cultural processes. Everything lies in connectivity and interdependency. Internal changes in the United States and the European Union are affecting their financial assistance to developing countries, thereby changing the situation in these countries. On the other hand, there are problems that cannot be solved by any country alone: Environmental disasters, conflicts, the inflow of refugees, terrorism, among many others. Natural and man-made disasters, which existed in the past, are present and probably will continue to remain both the most serious national and civilizational world-class challenge. The effectiveness of the fight against them depends on the depth and breadth of the jointly designed and implemented policy aimed at strengthening peace, stability, and cooperation. At state level, Armenian-Chinese relations should be considered in this context. Naturally, these relations are strong because they are anchored in centuries-old friendship and are distinguished by mutual trust and respect. 27 years ago, with the establishment of diplomatic relations between our states, we announced the launch of a new stage of cooperation, creating favorable prerequisites for expanding and deepening inter-state ties. This is the case when relationships are actually bilateral, but they touch a wider range of interests. That is the reason why we have a great deal of responsibility and satisfaction with the political dialogue between our countries, close cooperation, the mutual

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understanding on issues that are important in international structures and in regional and supranational relationships. Sustainable inter-state relations are based on both substantive and spiritual rapprochement of the two peoples and friendly feelings towards each other, which are achieved through the consistent reinforcement and development of economic and especially educational and cultural ties. Culture is a nation’s spirit; it is the language that is accessible to all peoples of the world without the need for interpreters. The Confucius Institute and the Chinese School of Advanced Studies in Yerevan, as well as the Armenian Studies Center, opened at the Foreign Language University in Dalian, are dedicated to the promotion of Chinese and Armenian cultural values, establishing free contacts between future generations, and mastering each other’s cultures. The factor of educational institutions in Armenian-Chinese relations is symbolic. Kuan Chung, a prominent statesman and philosopher, has told the generations: “If your plan is for one year, plant rice. If your plan is for ten years, plant trees. If your plan is for one hundred years, educate children.” For us, the option of education is preferred, because classical institutions and organizations will gradually withdraw from the twenty−first century by giving way to the individual citizen−with his wide range of thinking and adaptability in the twenty−first century, and to her innovative mind and ideas. No matter how much the technologies, artificial intelligence systems and other accelerators of scientific and technical progress advance, the key value of the era of rebuilding the world and creating a new reality will be the human being, an educated specialist. Armenia and China also see collaboration within the framework of the Forum of Ancient Civilizations, where they are members with seven other countries—Bolivia, Greece, Egypt, Italy, Iran, Iraq, and Peru. These are the countries that have undertaken commitments to promote tolerance, cultural diversity, and dialogue among civilizations. The Forum is designed to protect and preserve the cultural and humanitarian heritage, creative transformation, innovative development of traditional culture and harmonious and multifaceted exchange of civilizations. China is a macro-civilization that can enrich Armenia with its culture and at the same time enjoy Armenian culture by communicating with the world treasury of Narekatsi’s poetry, Momik’s miniature painting, Tamanyan’s architectural talent, Komitas’ enchanting melodies, and the Armenian Khachkar (cross-stone) miracle. The rapid progress of the country is, of course, anchored in a knowledge- based economy that is based on a solid foundation for the development of science and education. The International College of Dilijan (UWC), the American, French and Slavonic Universities of Yerevan, the Tumo Creative Technologies Center where they teach information technology to 12−18-year-olds, are serving this purpose now. The Confucius Institute has also become a unique platform for Armenian-Chinese cooperation. And as a result, Armenia has taken unprecedented strides in IT and precision engineering and continues to multiply its achievements. Another important area of Armenian-Chinese joint interests, where, unfortunately, along with visible success there are still some unused opportunities, is economic cooperation. China is Armenia’s second-largest trading and economic partner after the Russian Federation. The trade turnover between the two countries has been

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steadily deteriorating over the past few years, fluctuating within the range of $ 350−550 million. By way of comparison, in the case of neighboring Georgia this figure is 2.5−3 times higher. According to some expert, in 2018−2030 China will have an annual average growth of 8 percent in imports. Clothing, footwear, machinery and chemical products, equipment, construction materials, foodstuffs, etc. are exported from China to Armenia. The range of products exported from Armenia to China is more modest - minerals, including copper and gold concentrate, agricultural products, cognac, wine. Every year, the Chinese government provides a substantial amount of assistance to Armenia, including buses, ambulances, and more. Armenia is one of the few countries that did not experience major domestic political tensions as a result of a non-violent, bloodless “velvet” revolution in April and May 2018, and now stands far ahead of many countries in the region in democracy, rule of law, human rights and other progress, which is an important precondition for investment attractiveness. Effective measures to seriously reform the investment climate in the post- revolutionary Armenia are envisaged starting with the changes in tax legislation. Today Armenia has free trade agreements with CIS countries with a population of about 250 million. By joining the EAEU, the country gained free access to a 170 million common market, the right to import raw materials for EAEU and privileged import conditions for 750 products from third countries. The Armenian side has expressed readiness to become a center of interest for Asian businessmen, suggesting that they explore the possibilities of establishing regional headquarters of other Chinese and Asian companies in Armenia. The energy sector can be particularly attractive for businesses, involvement in the North−South highway, or Armenia-Iran railroad construction−all in line with the Silk Road initiative. The Great Silk Road as well as the new “Belt and Rood Initiative”, can provide effective cooperation opportunities in tourism, which is important not only from the economic point of view but also from the perspective of intercultural dialogue. Tourism is one of the most dynamically developing industries in Armenia. This, in its turn, will boost the development of aviation, including ultimately a YerevanBeijing direct flight, which is the “weak link” of the Armenian−Chinese relationship. Because of Armenia’s rich cultural heritage, geographical location and other factors, the tourism destination promise good prospects for potential investors. China is a country with a deep cultural foundation. It has a long history, a powerful economy, advanced technology, rich national traditions and leading positions in international politics. All this will give it the courage to take on the role of an axis of peacekeeping, stability, values of humanism in the region for the sake of Asian civilizations and universal common future of mankind and for the sake of a united, safe, peaceful Middle Eastern and Eurasian region. Civilizational, geographical, historical-cultural realities speak of this prospect. Soon the Chinese embassy will have a new building in Yerevan, the first floor of which was completed in August 2017. It covers an area of about 40,000 square meters and is the second largest in the Eurasia region. This beautiful structure reflects the nature of the friendly relations between Armenia and China, the growing scale of cooperation and the vision of a secure future.

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The geographical distance that exists between our countries, in large part, is not an obstacle to Armenian-Chinese relations. There were no barriers two thousand years ago, and there cannot be in the twenty−first century. I remember the ingenious description of one of the Chinese Embassy’s employees in this regard: “Distance cannot separate true friends.” One cannot say it any better.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: Georgia’s Perspective Kakha Shengelia

The theme of this conference−Mutual Exchanges of Asian Civilization and a Community of Shared Future for Mankind is central in today’s internationalized and globalized environment. I would like to begin my speech by touching a bit on the past. Asia in general and China, in particular, has always been a cradle of civilization, with a history going back for thousands of years into deep antiquity. The learning and advancement derived spans the depth of time, both ancient and modern world. From the ancient inventions that have reach globally and lay in the foundation of modern civilization, like paper, compass and delicious Chinese cuisine; to modern marvel of engineering and ingenuity, like the Belt and Road Initiative, like miraculous Chinese efforts at fighting desertification and poverty. From the ancient system of the Silk Road and to modern network of shipping and commerce, China has been a nexus of Asian civilization and learning in Asia and in the world. Today, when new challenges arise−demanding new and innovative solutions − where the world peace and prosperity hang on free trade, internationalization, and social harmony, our unity, corporation, and exchange of ideas and culture holds central position of importance. Be it China Thailand, the Philippines, or Vietnam, the Asian civilizations of the twenty−first century have become a driving force of advancement and development in the world, a hub of change and development abuzz with activity. Thus, it is of utmost importance to maintain their key positions as exchange networks of culture and ideas both with the West and Asia. The venerable culture and history of Asia is a pool of brilliant minds and creative spirits, a resource that had been driving the advancement and prosperity of the world in the twenty−first century. The spread of Asian culture and people around the world has been enriching and enlightening, bringing prosperity and new friends to K. Shengelia (B) Caucasus University, Tbilisi, Georgia

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the furthest corners of the world. As an educator and businessman myself, I have seen lives transformed on both ends of exchange through willingness to stretch hands across cultural and geographical gulf and accept the person holding it. Thus, it falls on all of us, representatives of the blind forces of economy and society to direct and nurture the growth of international networks and exchanges with Asia. In particular, notions of Cultural Tourism and exchange through pure hearts and minds of the young people of Asia, while preserving cultural diversity and unique civilizations of Asia, holds the key to spreading awareness and acceptance that are in dire need nowadays. As technological advancement peaks, innovation, exchange of ideas and pooling of intellectual resources have proven to be crucial in economic development, and now, with 4th Industrial Revolution knocking on our doors, it is more important than ever to cooperate with our Asian colleagues. It is to this effort that the National Institute for Global Strategy was formed in 2015 by the Chinese government. It is a commendable effort toward stretching a generous hand of friendship to the global community, which we should strive to answer in reciprocity.

Mutual Exchanges Among Civilizations and a Community of Shared Future for Mankind Within the Context of China-Middle East Relations Ezzat Saad Elsayed

1 Introduction Diversity not only defines our world but also drives the progress of mankind Interactions between different civilizations should be guided by the vision of harmony without uniformity, mutual respect and mutual learning, as these are the exact principles that would make our world colorful and vibrant.1 Along with the Chinese historical codes of trade and diplomatic exchanges with the Arab region and the Middle East, the Arab cruises to China and their geographical writings have played a role in establishing a pattern of civilized dialogue between Arab and Chinese cultures. Throughout history, China has enjoyed a positive image in the eyes of the Arab countries; it is a stable, unified, and long-established kingdom, one of the centers of civilization and urbanization. It seems that China is the inspiring embodiment of the Atlas of Islamic model, which Arab geographers sought away from the unity of the Islamic world.2 Maritime trade routes with China have been a center of convergence and cultural understanding, rather than competition and conflict. Even during the period when Arabs enjoyed a leading role in Asian navigation, China entered into friendly relations with the Arab region, and China’s circle of influence in the Middle Ages expanded 1 Address by H.E. Yang Jiechi, at the Opening Ceremony of the Seventh World Peace Forum, Tsinghua University, 14th of July 2018, Foreign Affairs Journal, the 129th Issue Autumn 2018, collected speeches at the Seventh World Peace Forum, July 14th-15th, 2018, Beijing, China, www. cpifa.org 2 Mohsen Frgany: Arab Chinese Relations. The Civilized Dialogue Trends between Arabs and China (in the Middle Ages)-Meglat Al-Mostakbal Al-Ararbi (In Arabic)-Year40, vol. 459, May 2017, pp 30–58.

E. S. Elsayed (B) Egyptian Council for Foreign Affairs (ECFA), Cairo, Egypt

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over a large area of the West, in addition to the flourishing of Islamic civilization under their leadership, especially, they controlled the “Western Seas”, and this is the extent of an empire’s reach when it needs to form a relationship with a strong party to ensure stability and sovereignty over its territory. The western sea in Chinese geography simply refers to the Gulf, the Arabian Sea and, the Red Sea.3 Throughout history, relations between China and the Arab States have been characterized by peace and cooperation, openness and inclusiveness, win- win relationship and mutual benefits. Both China and the Arab States are today at an important development stage, and both have a common mission to rejuvenate their nations. Both China and the Arab States perceive each other as a reliable political force. China has never colonized or conquered any Arab State and has maintained good relations with all the Arab Countries. The Arab States welcomes the Chinese emphasis on its “three nos” foreign policy that includes non−alignment, non- interference in other countries’ internal affairs and no political conditions attached to offering aid. The Arab States are reliable partners in the sense that in 1956 Egypt was the first Arab country to have full diplomatic relations with China, and in 1990 the Kingdom of Saudi Arabia was the last. Almost none of the 22 Arab States have ever acknowledged Taiwan as an “independent entity.” In fact, it should be noted that, during his meeting at the League of Arab States headquarters in January 2016, the Chinese President Xi Jinping said that “The Middle East is the meeting place of ancient human civilizations and home of diverse and splendid civilizations and cultures. China will continue to support the unswervingly Middle East and Arab States in preserving their ethnic and cultural traditions and oppose all forms of discrimination and prejudice against specific ethnic groups and religions. The Chinese and Arab civilizations each have their own systems and distinctive features, yet they both embody the common ideals and aspirations of mankind for development and progress and they both champion such values as moderation, peace, forgiveness, tolerance, and self-restraint. We should promote dialogue among civilizations in a spirit of inclusiveness and mutual learning and explore together values in our respective cultural traditions that remain relevant today as guidance for good relations.4

2 The Concept of Building a Community of Shared Future Building a Community with a Shared Future for Mankind is a new concept that the Chinese President Xi Jinping has raised with the aim to build a new framework of international relations, promote and improve global governance. 3

Mohsen Frgany: Arab Chinese Relations. The Civilized Dialogue Trends between Arabs and China (in the Middle Ages)-Meglat Al-Mostakbal Al-Ararbi (In Arabic)-Year40, vol.459, May 2017, pp 30–58. 4 “Work together for a bright future of China-Arab relations, speech by President Xi Jinping at the Arab League Headquarters”.

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In March 2013, for the first time, the concept was formally put forward to the world by President Xi Jinping during his speech at the Moscow State Institute of International Relations. Since then, President Xi has explained this innovative thinking to the world on more than 100 momentous occasions, including the China-Africa Cooperation Forum (FOCAC), the Bo’ao Forum for Asia, Hangzhou G20 summit to the Belt and Road Forum for international cooperation in Beijing, 2017, the UN Headquarters in New York and the UN Headquarters in Geneva. Building a Community with a Shared Future for Mankind is a program of action and a guideline for China to actively promote major-country diplomacy with Chinese characteristics in a new era. On October 18th, 2017, President Xi proclaimed in the report to the 19th National Congress of the Communist Party of China (CPC): “China champions the development of a community with a shared future for mankind, and has encouraged the evolution of the global governance system… China has made great new contributions to global peace and development …and creates a bright tomorrow for all of us”.5 In addition, Xi said that “work to build a community with a shared future for mankind, and advance the building of harmonious world of lasting peace and common prosperity” has been written into the CPC Constitution. The concept is deeply rooted in profound humanistic cultural and spiritual thoughts and rich practices and innovations in China’s diplomacy. It is based on ideas such as coexistence, harmony, Interaction and common good, which give expression to the common values of humankind, including peace, development, justice, democracy, and freedom. The concept reflects the universal aspirations of all peoples of the world, and complies with the basic principles of the Charter of the United Nations for fostering international relations, including the equality of states, mutual respect for sovereignty, non-aggression, non- interference in others’ internal affairs and peaceful coexistence.6 To form the community of a shared future, practical measures are needed. In this context, the Belt and Road Initiative can be seen as an attempt to build this community, since it is designed to promote policy coordination, facilities connectivity, unimpeded trade, financial integration, mutual learning of civilizations and people-to-people bonds.

5

See part XII of the report: “following a path of peaceful development and working to Build a Community with a Shared Future for Mankind”. 6 Jum Ding & Hongijn Cheng, : China’s Proposition to Build a Community of Shared Future for Mankind and the Middle East Governance, Asian Journal of Middle Eastern and Islamic Studies ISSN:2576-5949(print) 2576- 5957(online) Journal homepage: https://www.tandfonline.com/Loi/ rmei20.

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3 Building a Community of Shared Future for Mankind and the Middle East No doubt the Middle East is the world’s most troubled, chaotic and, unstable region, where civil wars and political violence are represented in demonstrations and protests in other countries. Such a situation is clearly reflected in the economic and social conditions of the peoples of the region. The disastrous situation in the region is mainly due to the mismanagement of international peace and security by the United States of America after the Cold War. The United States insisted on the military invasion of Iraq in 2003, in collusion with the United Kingdom, citing incorrect reasons and without resorting to the Security Council as the guarantor of international peace and security in accordance with the Charter of the United Nations. In fact, the US military intervention in Iraq is the direct cause for the current crises in the Middle East and North Africa, especially terrorism and migration, then, the rise of ISIS (2014−2015) after the Arab Spring. The United States turned its back on Afghanistan after its cooperation with any local groups to expel the Soviet Union and then the US invasion of Afghanistan in 2001 after the 9/11 terrorist attacks. In Iraq, a key problem in the regime change of 2003−2004 was the fundamental lack of constructive engagement and involvement of all political factions and players. The quota system, created by the provisional coalition authority in Iraq at the time, became a key element of Iraqi politics today and has brought about much less reconciliation and greater division. Similarly, the NATO intervention in Libya in 2011, which was supposed to aim primarily at saving and protecting civilians, led to the liquidation of Gaddafi and and left the country in a state of chaos, and the subsequent power vacuum led Libya to becoming a failed state. The U.S.-led invasion of Iraq removed Iraq as a military counterbalance to Iran, left Iraq without a stable government and functioning economy, and further fueled violent extremism and sectarian tension and violence between the Sunni and the Shiite as well as tension between the Arab and the Kurds.7 This pattern of violence interacted with previous problems in governance, economics, and demographics. They contributed to major upheavals in Libya, Tunisia, Egypt, Syria, Iraq, Bahrain, and Yemen, although each state was affected by the causes of instability in different ways, no Middle East and North Africa (MENA) state was immune from domestic problems and challenges. In addition, the fact that Israel’s occupation of Palestine is also a major source of instability in the Arab region and the Middle East, and perhaps the even the whole world. The policies of Israel and the building of settlements in occupied territories and Israel’s disrespect for the rules, provisions of international law and international 7

Thomas L. Friedman: http://www.nytimes.com/2016/03/30/opinion/when-the-necessary-is-imp ossible.html, March 30th, 2016.

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humanitarian law as an occupying power, have led to frustration and despair, not only among the Palestinians, but also among the Arab and Islamic peoples, even the entire world. Here we should not ignore the blind bias of the United States in favor Israel and its absolute military, political and economic support for that country, despite its special responsibility for maintaining international peace and security as one of the five permanent members of the UN Security Council and the sponsor of the Middle East peace process (between both Egypt and Jordan). In this context, it is important to emphasize that the declared goal of al-Qaeda for its war against the United States of America is the Israeli occupation of Palestine, and many similar organizations in the region still use the same slogan. Security in the Middle East is becoming increasingly multidimensional and challenging to the region and the rest of the world. There is no simple or short-term solution to the security dilemma at hand. Along with traditional and non-traditional security challenges, the peoples of the region face enormous economic challenges. In this regard, World Bank reports indicate that the Middle East and North Africa region needs to create about 100 million jobs by 2020, just to maintain the current rate of unemployment. At the same time, the percentage of youth in the region continues to exceed 60%, and according to the International Monetary Fund, the unemployment rate among them is about 25%, this the highest rate ever in the world. This tragic situation requires a clear vision of economic transformations aimed at increasing employment opportunities, improving infrastructure throughout the region, supporting economic growth in non-oil countries, and investing in education. In this context, we must recognize that the effort to rebuild a stable state in the Arab region as a starting point for peacebuilding is encountering severe difficulties, at least in the short term. Some of them are related to the structure of the conflicts and their transformations (multilateralism and Issues that are becoming increasingly complexInterference between what is internal, external and regional−the internationalization of many conflicts and many internal forces recourse to external forces−regional and international overlaps), and others relate to the specificity of the Arab region itself and, its structural crises (national state crises−ethnic and sectarian pluralism and crises of identity- negative historical and cultural experience … etc.). Certainly, the countries of the region only have the responsibility to deal with the challenges that they face, and Arab countries are also responsible for making the changes themselves. In this regard, political reform cannot be imposed from the outside; because the restoration of regional stability is primarily the responsibility of the countries of the region themselves. In this context, it has to be noted that in a speech before the Arab League in Cairo, in January 2016, the Chinese President Xi Jinping described his views of China’s role in the Middle East: “Instead of looking for a proxy in the Middle East, we promote peace talks; instead of seeking any sphere of influence, we call on all parties to join

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the circle of friends for the Belt and Road Initiative; instead of attempting to fill the vacuum, we build a cooperative partnership network for win−win outcomes.8 Within its vision of global governance, China has a clear position on the issues affecting peace in the region. In this regard, President Xi emphasized that “The Palestinian issue should not be marginalized, still less should it fall into oblivion. It is an issue of fundamental importance to peace in the Middle East. To end the conflict, the international community should not only promote the resumption of talks and implementation of peace agreements but also uphold fairness and justice. One cannot make real peace without fairness and justice, but can only bring about a cold peace. The international community should stick to the principle of fairness and justice and address historical justice as soon as possible”.9 For a very long time, China took a very clear position on the Palestinian issue, recognizing the legitimate rights of the Palestinian people for an independent state based on the borders of 4th of June, 1967 with East Jerusalem as its capital. China is a reliable partner for Middle East Countries in countering terrorism, opposing and condemning terrorism in all its forms and insists that the root causes, as well as the symptoms, must be addressed.10 China has consistently called for the resolution of the crisis in the region through political dialogues. To conclude, the concept of Building a Community with a Shared Future for Mankind addresses both global and Middle East governance issues. As a comprehensive governance concept that advocates lasting peace, universal security and harmonious symbiosis, this Chinese concept will spearhead the formation of new concepts of global order, security, development, and civilization, and therefore, pave the ground for China’s positive participation in Middle East governance, creating realistic values for promoting lasting peace in the Middle East.11 On the economic side, China has a tremendous economic reform experience over the past 40 years and, its unique model of economic and social development, including, the success in moving around 700 million people below the poverty line in a record time, China has become an example for many countries in successful development, providing a golden opportunity for Middle Eastern countries to apply this approach. China and the Arab States are essential partners that maintain a good momentum of economic and trade ties in which mutual trust has provided a strong and positive impetus. All Arab states stand on the strategic corridors connecting Central Asia, South Asia, Africa, and Europe. Therefore, China can expand its economic presence in Africa and Europe through the Arab States. 8

- President Xi’s speech at the Arab League Headquarters: full Text, “Xinhua/China Daily, January 21,2016, http:// www.Chinadaily.com.cn/world/2016xivistitmiddleeast/2016-01/22/con tent 23,191,229.htm. 9 Speech by President Xi Jinping at the Arab League Headquarters, China Daily, January 21,2016. 10 China’s Arab Policy Paper, January 2016, https://www.fmprc.gov.cn/mfa_eng/zxxx_662805/ t1331683. 5html. 11 Jun Ding and Hongjin Cheng: China’s Proposition to Build a Community of Shared Future for Mankind and the Middle East Governance, op.cit.

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Since its establishment on 30 January 2004, the China–Arab States Cooperation Forum has been steadily moving forward to fulfill the goal of strengthening and deepening Sino-Arab relations. These relations have now been upgraded to a strategic partnership. Most of the Arab states consider China to be a successful economic development model that is worth emulating. As for the framework in which China is looking to deepen its relations with Arab states, it has to be noted that on the margin of the 6th Ministerial Meeting of the Arab-Chinese Cooperation forum in June 2014, Chinese president Xi Jinping said in his opening statement that in order to promote the Belt and Road Initiative both the Arab and Chinese Sides should be “far-sighted “and stand on solid ground. President Xi clarified that “far-sighted “meant formulating an optimal framework, clearly determining goals and directions, and setting out a framework of Cooperation Called “1+2+3”. Number 1 means cooperation in the field of energy, cementing a series of oil and gas industry deals and maintaining the safety of transmitting energy. Number 2 means two wings, one for building infrastructure and the other for facilitating trade and investment. Through the Belt and Road Initiative, both the Arab and the Chinese can enhance cooperation in development projects and establish the institutional arrangement to facilitate trade and investment between the two parties. Number 3 means the advanced technologies of nuclear power and renewable energy. Mutual learning of civilizations, whether Asian or others, and a Community of Shared Future for Mankind, are clearly reflected in all cooperation platforms between China and all developing countries including: The Belt and Road Initiative, the Forum on China−Africa Cooperation, the China- Arab States Cooperation Forum, the China-CELAC (Community of Latin American and Caribbean States) Forum as well as in bilateral and multilateral cooperation between China and many other countries. In this respect, the Arab nations and China can establish the Arab- Chinese Center for Technology Transfer together.

4 Conclusion Over a long history, relations between China and the Arab States have been characterized by peace and cooperation, openness and inclusiveness, win–win relationship and mutual benefits. Both China and the Arab States find themselves at an important development stage today, and both have a common mission to rejuvenate their nations. In the context, one of the reasons behind China’s concept of Building a Community of a Shared Future for Mankind is China’s recognition of the scale of the challenges the region faces, including an insufficient drive for economic and social growth, rising tensions and the spread of non-conventional security threats. For a very long time, China took very clear positions regarding the issues in the Middle East, including the Palestinian issue calling consistently for the resolution of

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the crisis in the region through political dialogues. China is a reliable partner with the Middle East Countries in countering terrorism. China and the Arab States are essential partners with strong and sustained economic and trade ties. Mutual trust between the two sides has continued to boost these ties. These relations have now been upgraded to a strategic partnership. Most of the Arab States consider China to be a successful economic development model that is worth emulating. The changing international situation in the Middle East and China’s conviction that there is no so-called vacuum resulting from the declining role of the United States in many parts of the world, especially the Middle East, is what motivates China to adopt a cautious approach toward regional issues and, its conviction that the engagement of other major powers in these issues, plus the complexity and conflicting interests of these powers, are making it difficult for Beijing to play an active role in the region at this time. For example, China recognizes that the resolution of the Arab−Israeli conflict remains in the hands of Israel’s strategic ally−the United States. And the same goes for the Syrian file, where China prefers to take the Russian position, in exchange for Moscow’s standing behind it for the Asia−Pacific issues, which remain the geopolitical priority for China. However, it has to be noted that the Middle East and Africa region has acquired a clear priority in China’s strategy in connection with the Road and Road Initiative, which is an important component to build a Community of Shared Future for Mankind.

Mutual Exchanges Among Asian Civilizations and a Community of Shared Future for Mankind: Syria’s Perspective Eyad Murshed

Ancient Asian civilizations present wisdom that is worth standing by from many ways: 1. Promote human value and the family’s role in building the community. 2. Establish the rules of cooperation between people to face the forces of nature. 3. The collaboration between the peoples and the commercial and knowledge exchange contribute to enhancing the human life and developing the reality no matter how hard the situation is. 4. The Chinese, Arab, Persian, Indian and other Asian civilizations made Asia the center of human civilization dating back to the sixth century BC. These civilizations have contributed to building modern human civilization and at the same time We are looking to build a bright future for mankind. Syria and Mesopotamia witnessed the first agricultural revolution in tenth thousand BC by which the human moved from wandering to stability and planting and create the agricultural villages for the first time. Later on this region witnessed the second revolution which is the emergence of the first cities in the image of huge temples, palaces and walls which served as the foundation for kingdoms and empires. This piece of land embraced three divine religions in which the temples, churches and mosques were established to be starting-points for spreading love, brotherhood and peace to the world, in which the oldest treaties were signed between many conflicting cities on the Syrian lands (Hittite empire, Mitani kingdom and Egyptian kingdom). There was the oldest treaty between Syria and Egypt found in a region called “Alkswa” in Syria. E. Murshed (B) Alassad National Library, Damascus, Syria

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In my country Syria, the first alphabet in the world was discovered in the city of Ugarit on the Syrian coast in the fourteenth century BC and the oldest libraries were founded in Ebla (Mardikh Hill which goes back to 2800 BC , besides, it was the first library which contained dictionaries for two or more languages. In this land were found the oldest wall, crockery, ivory and bronzed sculptures, by which the Syrian poet (Meliager) said : “don’t think of me as a stranger, we are all from one country which is the world”. My country Syria represents civilizational dimension, legacy and history , always providing the culture of humanitarian qualities and working to stop aggression and wealth raping and to establish peace based on justice and impartiality. A Shared Future for Mankind must be carried out by: 1. Putting an end to the arrogance and the unilateral power in the international relations. 2. Standing against colonization in all its forms and stopping the attacks against the rights of other countries. 3. Standing against the unfair unilateral sanctions which are done by the United States of America against each one that goes against its policy and its expansionist goals in the world. 4. Standing against terrorism in all its forms whether it is national or international because it represents a dangerous phenomenon on the international community and the human relations, in which my country has suffered for about eight years from terrorist groups supported by certain countries which left its effect on the Syrian people and the whole region. 5. Standing against monopoly of technology and the scientific progress by some of the major powers and popularizing knowledge and science worldwide. 6. Confirming the importance of culture as a major factor of convergence between peoples and nations. 7. Developing commercial relations between countries enhancing economical exchange and giving the chance to the developing countries to develop their industries, agriculture and their own capabilities so they can achieve sustainable development for their communities. 8. Guaranteeing the rights of the Palestinian people to establish their own state and with Jerusalem as the capital and the right of return is considered one of the international peace foundations. 9. Not recognizing the Israeli annexation of the Syrian Golan, Jerusalem and all the Arab occupied lands of its state and declaring the sovereignty over them because it is an Arab land and no power or state in the world can change the facts of history and geography concerning it. What Asian civilizations presented make us believe that we can shape a bright future based on love and peace which are highlighted by ancient Chinese civilization and at the same time was a foundation of Arab and Islamic civilization throughout history. We have to enhance cooperation and dialogue between our countries in order to be the solution to many problems and build strong bases for the next generations.

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I offer my deep appreciation to the people’s Republic of China for its effective role in building a bright future for the Chinese people and upholding balance in international relations and creating the love and peace foundations between the peoples.

Mutual Learning Among Asian Civilizations and Building a Community with a Shared Future for Mankind: The Way Forward

Building Trust and Economic Cooperation in East Asia Raymond Atje Homau

I write this short paper with some diffidence. The conference is about civilization. The relationship between the issue discussed in this paper and civilization is tacit. This paper is about the role of culture in economic exchange. My interest in this issue is motivated by recent observations that culture matters in explaining some economic phenomena. One observation which is particularly relevant to the topic discussed here is that culture affects cross-country economic relations. It shows, in particular, the presence of cultural biases in economic exchanges. One channel through which culture affects economic exchange is trust. There has been an ongoing discourse among economists about the role of trust in explaining some economic phenomena. According to the Nobel-Prize-winning economist Kenneth Arrow (1972), “Virtually every commercial transaction has within itself an element of trust, certainly any transaction conducted over a period of time. It can be plausibly argued that much of the economic backwardness in the world can be explained by the lack of mutual confidence”. Arrow’s remark has ignited economists’ interest in studying the effect of trust on economic development. Another observation that motivates this paper is the absence, thus far, of formal region-wide economic cooperation not only in East Asia, but also includes countries in Northeast and Southeast Asia. It is not for lack of trying. Various attempts have been made since the late 1980s to form such cooperation, but the progress has been sluggish. This paper argues that one of the main stumbling blocks is a lack of trust, especially among the Northeast Asian counties. It holds that a certain level of trust among the countries involved is necessary so as to transcend any other barriers, such as psychological, that might have prevented them from starting serious negotiations.

R. A. Homau (B) Centre for Strategic and International Studies, Jakarta, Indonesia

© Social Sciences Academic Press 2023 L. Wang and J. Zhao, Exchanges and Mutual Learning Among Asian Civilizations, Research Series on the Chinese Dream and China’s Development Path, https://doi.org/10.1007/978-981-19-7165-5_40

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Trust and culture are two complex concepts that defy simple definitions. Different discipline has its own definition for each concept. The definitions of the two concepts and how they affect economic activities are outlined below.

1 Culture, Trust, and Economic Activities As noted, culture is a complex concept that defies a simple definition. Properly defined, culture can influence people with each concept. The disputable definition of the two concepts is why until recently economists were reluctant to incorporate culture into economic discourses. However, with the availability of more data and new techniques, there is now a growing body of literature on the relationship between culture and some economic phenomena. Guiso et al., for instance, argue that cultural biases exist in economic exchanges. In particular they show that a high level of mutual trust can explain bilateral trade better than the gravity models can. This is especially true for goods that can vary greatly in quality. In addition they also find that a country is more willing to invest, either in the form of direct or portfolio investment, in another country when the former trust the latter’s citizen more. They interpret these results as a proof that, in bilateral economic exchanges, trust influence actions of both uninformed consumers and informed investors in a similar manner. In another paper, Guiso et al. define culture as “those customary beliefs and values that, ethnic, religious, and social groups transmit fairly unchanged from generation to generation.” They define culture narrowly so as to enable them to test some hypotheses regarding the role culture in economy in general. Implicit in this definition is a notion that every culture is evolving only slowly over time and that a particular country may contain more than one culture. The latter poses a problem to the objective of this paper. The difficulty is self-evident. This paper aims at discussing ways to advance trust between people in different countries. An immediate question is: Is there any such thing as a national culture? Does it always exist? On the one hand, there are some countries that have more or less homogeneous population. For such a country, one can safely say that it has a national culture or, at least, a dominant culture. China, Japan, and South Korea are in this category. On the other hand, there are multi-ethnic, multi-religion, multi-culture, countries like Indonesia. In such a country it is not always easy to delineate the boundary of its national culture. Nevertheless, it may be argued that in every country there are cultural traits and symbols, such as language, literature, music, customs and traditions, general codes of ethics, pop culture, etc., that majority of people in that country would claim or acknowledge as their cultural traits or cultural heritage. As noted earlier, one channel through which culture affects economic exchanges is trust. Guiso et al. implicitly assume this and hence, in essence, assume that trust is cultural in nature. The study uses cultural distance between the two parties involved in a bilateral economic exchange as a measure of trust level. For cultural distance it uses such proxies as, religious differences, ethnic differences, linguistic differences,

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and whether two parties had ever involved in a war with each other in the past.1 The study claims that people tend to view other people of the same culture more favorably than people of different cultures. That is, they tend to trust people of the same culture more than people of other cultures. As will become clear later, this does not mean that they are not rational. A person’s behavior is rational if it is in his best interests, given the information at hand. Like culture, trust is also not easy to define. A statement the same culture more favorably than people of a different culture. That is, they tend to trust people of the same culture more than people of other cultures. As will become clear later, this does not mean information available to me -that there is a sufficiently high probability that he will do things that are, at best, beneficial to me or my interest and, at worst, not harmful to me or my interest. Meanwhile, my prior depends not only on the information I have about the opposite party but also on my propensity to trust. My propensity to trust, in turn, depends on, among other things, my own personal characteristics which include my system of belief and my attitude toward risk. The above is a definition of trust between individuals. In this paper, we are interested in trust between people in different countries, often referred to as generalized trust. A generalized trust may be defined as the following: people in one country consider people in another country as trustworthy if randomly selected individuals in the first country believe that people in the second can be trusted in general. One possible explanation as to why we tend to trust people of the same culture with us more than those of a different culture is because we know more, or we presume to know more, about the former than the latter. To avoid trusting wrong persons, absent further information, we tend to assign a lower level of trustworthiness to people of other cultures than people of the same culture with us. If this indeed is the case—which is the position of this paper -then cultural biases in bilateral economic exchange can gradually be alleviated. Ways can be found to improve mutual trust between the two parties, for example through cultural exchanges, people-to-people connectivity, etc. The main purpose of such exchanges is not to promote changes in culture of one party or another. That would be a futile and unnecessary exercise since as noted a culture evolves only slowly. Rather it is to allow both parties to learn each other culture. For one will learn a lot of other people from its customs, tradition, and culture. Accordingly, any cultural-related trust deficit may be minimized. Recall further that the study by Guiso et al. finds that biases are more pronounced for goods that can vary greatly in quality. It implies that buyers are unsure about the quality of those products. Provided that the countries in question are interested in a long-term relationship, then it is in the self-interest of each party to provide all the necessary information regarding its products as accurately as possible to the other party. Similarly, each will make all regulations concerning investment as transparent as possible and apply national treatment to investment from the other country. Accordingly, any remaining biases are, arguably, due to other factors than a lack of trust as defined above. 1

To measures ethnic differences the study uses two indicators, i.e., genetic distance and somatic distance between two populations.

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Note also that not all biases in economic exchanges are necessarily cultural in nature. In fact, one of the proxies used to measure cultural distance in the abovementioned study can arguably be more appropriately classified as political rather than cultural. The proxy in question is whether the two countries under consideration had involved in military conflicts with each other in the past. One may add other factors to this category, such as differences in political systems, economic well as military power disparities, and geographical distance between the two countries. Power disparities tend to exaggerate the lack of trust if the two countries have involved in a conflict before, or if they have different political systems. Meanwhile, the relative geographical proximity between two countries may, in turn, amplify the adverse impact of power disparities. It appears that some of the most durable trust deficits that exist today are arguably political rather than cultural in nature.

2 Promoting Trust in East Asia East Asian economies have been integrating rapidly since the 1980s. The integration was largely market-driven. Thus far, a formal integration in the form of a regional economic grouping that includes economies in Northeast and Southeast Asia is still missing. As noted above, it is not for want of trying. Endeavors to establish a regionwide economic grouping have been undertaken since late 1980s, and some functional cooperation has, in fact, been launched. For instance, in 1997 ASEAN initiated the establishment of ASEAN Plus Three (APT) cooperation which, in addition to ASEAN member countries, also includes China, Japan and South Korea. The APT mechanism has, in turn, produced a number of cooperation agreements in various fields. For example, in the field of finance and monetary, the APT has initiated Chiang Mai Initiative Multilateralization, the APT Macroeconomic Research Office (AMRO) and the ASEAN Bond Market Initiative (ABMI).2 A free trade agreement among the APT members remains elusive, however. One of the reasons is, arguably, a lack of trust among some of the participating countries, especially among those in Northeast Asia. As noted earlier, a certain level of trust among the participating countries is necessary to overcome any hurdle that has prevented the parties from coming to an agreement. The lack of trust in this respect is mainly political rather than cultural in nature. Countries in North Asia, i.e., China, Japan and South Korea are culturally closer to one another than between them and countries in Southeast Asia. Their cultures have been intertwined for centuries. Yet, while each of them has established a free trade agreement with ASEAN, free trade among them is nevertheless still missing. Note that these countries have a history of conflicts with one another. In addition, they have different political systems, and power disparities among them seem to be widening. The lack of trust mentioned above can be alleviated. But it requires each party to commit itself to refrain from: (1) undertaking any action that may, in one way 2

For further information on the progress of APT cooperation see: ASEAN Secretariat (2017).

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or another, be detrimental to the interest of at least one other party; (2) using force or threat to settle any differences and disputes with another party to the agreement that may arise in the future. It is akin to ASEAN’s Treaty of Amity and Cooperation (TAC) that will be discussed further below. It should also be emphasized that building trust is a slow process. Trust and trustworthiness are unobservable; it can only be inferred from observing the behavior of the party in question for an extended period. Trust between two parties can be built through constant interactions between them. An insight from game theory is instructive at this juncture. It suggests that repeated interactions between two parties can enhance their willingness to engage in long term cooperation provided that each party views the benefit from such cooperation is greater than the benefit from any other alternative arrangements. One may argue, therefore, that cooperation does not require trust. Perhaps. But arguably cooperation with trust is different from cooperation without it. In cooperation with trust, any friction that may arise can be dealt with at a lower cost than when trust is absent. It may also be argued that the higher the level of trust between parties to the cooperation, the deeper the cooperation. APT is a case in point. Notwithstanding all the achievements of the APT, they are arguably falling short of what these countries could have achieved had they had agreed to establish a free trade agreement instead. It is also worth noting that trust may be necessary for cooperation to materialize, but it is not sufficient to ensure the durability of cooperation. To make cooperation durable, the mechanism should be so designed such that it is rigid enough to prevent any opportunism, whereby one or several members may want to breach the agreement for a short-term gain. In other words, a durable cooperation requires a credible enforcement mechanism that will ensure all parties stick to their commitments. Yet, it should be flexible enough to allow for a adjustments in the arrangement if, due to an anticipated event, at least one party will likely suffer long term adverse consequences. Whether it is possible to design such a mechanism or not is another question that is beyond the scope of this short paper.

3 Building Regional Trust: Some Examples One example of an arguably successful promotion of regional trust is among the members of the Association of the Southeast Asian Nations (ASEAN). ASEAN was established in 1967 by five founding members, namely, Indonesia, Malaysia, the Philippines, Singapore, and Thailand. One factor that prompted the creation of the association was a concern of a possibility of communism spreading throughout the region. Note that ASEAN was established at the height of both the Vietnam War and the Cold War. The concern then was, if and when South Vietnam were to be defeated, the entire region would be in danger of falling into communism (the domino effect). Note also that between 1963 and 1966, three of the five ASEAN founding member countries, i.e., Indonesia on the one hand and, Malaysia and Singapore on the other

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were involved in armed conflicts, known as confrontation, with one another. But following a change of government in Indonesia in 1966, these countries quickly set aside their differences and worked together with the Philippines and Thailand to establish ASEAN in the following year. In 1976 the five ASEAN founding members signed the Treaty of Amity and Cooperation (TAC). It was the first treaty signed by the ASEAN leaders. Other subsequent members acceded to TAC upon or before joining the association. Brunei joined ASEAN in 1984, followed by Vietnam in 1995, Laos and Myanmar in 1997, and Cambodia in 1999. It is worth mentioning that the ten member states have different political systems. Notwithstanding the differences, they continue to work together. As an organization, ASEAN has come a long way from where it was in 1967. In 2015 the organization entered a new phase in its development. That year it became ASEAN Community, which has three main pillars, i.e., Political-Security Community, Economic Community and, Social-Cultural Community. This achievement is proof of a high level of trust among the member states. As hinted, the TAC is a measure to solidify trust among the member states. Article 2 of the TAC, in particular, stipulates that3 : In their relations with one another, the High Contracting Parties shall be guided by the following fundamental principles: a. mutual respect for the independence, sovereignty, territorial integrity and national identity of all nations; b. the right of every State to lead its national existence free from external interference, subversion or coercion; c. non-interference in the internal affairs of one another; d. settlement of differences or disputes by peaceful means; e. renunciation of threat or use of force; f. effective cooperation among themselves.

Note further that many other countries and regions, including China, India, Japan, South Korea, the European Union, and the United States, have signed the Treaty as well. Another example of regional trust-building is the Fukuda Doctrine. In the mid1970s ASEAN-Japan relations reached its lowest point since the end of World War II. In January 1974 the Japanese Prime Minister Kakuei Tanaka visited the Philippines, Thailand, Singapore, Malaysia, and Indonesia. It was an explosive trip. The trip was marred by demonstrations and riots in Bangkok and Jakarta. Protests also occurred in Malaysia and elsewhere. As reported by The New York Times, Thai, Malaysian and Indonesian students accused the Japanese as economic imperialists and exploiters. Tanaka was also accused of patronizing. However, The New York Times report also concluded that the real cause of the friction between Southeast Asian countries and Japan was not economic but political, psychological and nationalist in nature4 The memory of Japanese occupation of the countries in the region during World War II was still fresh. At the same time, Japanese economic power was on the rise. All these contributed to the distrust that the countries in the region had toward Japan. 3

Available at: https://asean.org/treaty-amity-cooperation-southeast-asia-indonesia-24-february1976/. 4 “Tanaka’s explosive trip”, The New York Times, January 21, 1974.

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To mend the fractured ASEAN - Japan relations, Japanese Prime Minister Takeo Fukuda while on a tour of the ASEAN member countries made a speech in Manila on August 18, 1977. In the speech he pledged the following5 : 1. Japan, a nation committed to peace, rejects the role of military power, and on that basis is resolved to contribute to the peace and prosperity in Southeast Asia, and the world community. 2. Japan, as a true friend of the countries of Southeast Asia, will do its best for consolidating the relationship of mutual confidence and trust based on “heart-toheart” understanding with these countries, in wide-ranging fields covering not only political and economic areas but also social and cultural areas. 3. Japan will be an equal partner of ASEAN and its member countries, and cooperate positively with them in their own efforts to strengthen their solidarity and resilience, together with other nations of the like mind outside the region, while aiming at fostering a relationship based on mutual understanding with the nations of Indochina, and will thus contribute to the building of peace and prosperity throughout Southeast Asia. The pledge is known as the Fukuda Doctrine. The doctrine was essentially the Japanese government’s assurance to the ASEAN that Japan would not try to become a military power or seek to exploit its economic power to dominate the region economically. It was a pledge to ASEAN that Japan would always be a benign power. Japanese multinational companies were also urged to learn the local culture, i.e., the culture of the host country where they have business. It appears that Japan has stuck to the doctrine consistently. Some studies indicate that Japan has become one of the most trusted partners in Southeast Asia. For instance, according to polls conducted in Indonesia, Malaysia, Myanmar, the Philippines, Singapore, Thailand, and Vietnam in 2014, over 85 percent of the public in these countries considers Japan as friendly and dependable. It so happens that the Japanese political system is quite transparent with a robust check-and-balance system which takes public opinion into consideration in policy formulation. Such a system enables interested outsiders to follow its policy debates and, hence, to verify as to whether or not Japan has lived up to its commitments outlined in the Fukuda Doctrine. Had Japan had a less transparent political system with a less robust check-and-balance system, and less regard of public opinion, it is doubtful that it would have attained the level of trust it enjoys today in ASEAN, at least not as fast.

4 Concluding Remarks The idea developed in this paper contains many loose ends. It is still at a preliminary stage. It needs further reexamination, review and refinement. 5

Available at http://worldjpn.grips.ac.jp/documents/texts/docs/19770818.S1E.html.

The Perspective of the Japan–China Relationship Based on the Concept of “Community with a Shared Future for Mankind” Kikuchi Yona

This paper briefly discusses what kind of cooperative relationship can be established between Japan and China, under the concept of “Community with a Shared Future for mankind” formulated by China.

1 The Japan–China Relationship in East Asia In the international community, existing global rules and systems cannot always cope with the expansion of rising global issues such as the spread of communicable diseases and the rise of protectionism. Therefore, new responses must be sought. By focusing on these phenomena, there have been many articles that discuss the collapse of modern civilization. However, the well-known civilization expert Arnold Toynbee points out that the birth and development of civilization occur when people acted in unison in a rather difficult environment, not as a favor of geographical environmental conditions. In fact, Chinese civilization was born and developed from the difficult environment of the Yellow River by successfully controlling the river there. Therefore, if modern civilization is at a standstill, it shall not “maintain it as it is” or “restore it as it was before,” but rather the international society shall deal with a common purpose and present-day tasks. It is important to build a new order and bring civilization to a new stage. Under such circumstances, China has developed rapidly since the 1990s, strengthening its involvement in the international community and launching initiatives such K. Yona (B) Japan Forum on International Relations (JFIR), Tokyo, Japan Council on East Asian Community (CEAC), Tokyo, Japan

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as the “Community with a Shared Future for Mankind,” as well as the Belt and Road Initiative, and the Asia Infrastructure Investment Bank, among others. Today, China is leading a major role in promoting the formation of “Community with a Shared Future for Mankind,” by advocating the “Community of Common Destiny” since 2013. Additionally, “A Community with a Shared Future for Asia” and “Community with a Shared Future for China-EU” were proposed in 2014. The “Community with a Shared Future for Mankind” aims to reform the international order and promote new international relations, and the Belt and Road Initiative is aimed at promoting it in practice. In light of such a new concept being launched in China, what kind of relationship should Japan and China hold in the future? The Japan–China relations have been relatively in good shape again since last year, coinciding the 40th anniversary of the Treaty of Peace and Friendship between Japan and China. In the previous seven years, however, visits by the leaders of the two countries had been ceased. Prime Minister Shinzo Abe visited China in October last year, following the visit of Premier Li Keqiang to Japan last May, and the Japan–China summit meeting was held. At the summit meeting, the resumption of the Japan- China currency swap agreement, development cooperation in the third country were agreed, and the Japan–China Joint Marine Research and Rescue Agreement. Additionally, Prime Minister Abe has made great strides forward, with three principles being proposed: (1) from competition to coordination, (2) as a partner, both parties shall not threaten each other, and (3) promotion of a free and fair trading system. Prime Minister Abe also emphasized in the previous Diet session that the Japan–China relations “has returned to a completely normal trajectory of a new stage.” The momentum for both countries to build a new era is increasing. Under these circumstances, Japan–China relations in the future are not limited to bilateral relations, but we will work together to establish cooperative relations in the progress and order formation of integration and cooperation in the international community, especially in the region. Having said so, there are some issues that still remain to be addressed, such as historical matters. As it is hard for both countries to deal with these right now, I propose to construct positive cooperation as an ice breaker. After all, both Japan and China would be required to find an ideal common goal to do so. In Europe, for example, Germany and France came together in the post-World War II reconciliation largely due to the idea of European integration, among other factors, starting with the two nations. So, for the time being, what would be a similar thing in Asia? It is, I believe, the notion of the East Asian Community, which will facilitate regional development by strengthening functional cooperation. In East Asia, since the Plaza Accord in 1985, supply chains have been built with increasing direct investment by Japanese companies, so economic interdependence deepened and resulted in substantial regional integration, which led to the formation of ASEAN, APEC, Regional systems including ASEAN Regional Forum (ARF), ASEAN + 3, East Asia Summit (EAS), Trilateral Summit among Japan–ChinaSouth Korea, as well as ASEAN Defense Ministers’ Meeting Plus (ADMM + ). Under these circumstances, some functional cooperation in various fields has been promoted, and regionalism such as “Southeast Asia,” “Asia Pacific,” “East Asia,”

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“Wider East Asia,” “Northeast Asia” have also been growingly acknowledged. As a long-term goal of ASEAN + 3 (APT) and the East Asia Summit (EAS), the East Asian Community Plan has been launched. Until now, Japan and China have played an active role in such integration and cooperation in the East Asia region, contributing to their progress while sometimes competing. For example, on the development of RCEP, a comprehensive economic partnership in this region was a concept that was originally launched by ASEAN in cooperation with Japan and China, then converged from the two separate plans of EAFTA led by China and CEPEA led by Japan. As such, Japan and China also share a history of cooperation in regional integration. Therefore, it is important that Japan and China will expand the field of cooperation, focusing on East Asia and contribute to the formation of the international order in the future. And this future should also contribute to the development of a “Community with a Shared Future for Mankind.”

2 The Role of the “Epistemic Community” Given such a condition, what is important for pursuing such an approach is privatesector diplomacy. At the 2nd APT Summit in 1998, a newly organized East Asian Vision Group (EAVG) was established at the suggestion of then- South Korean President Kim Dae-jung. The EAVG was to serve as a venue for discussions on plans for possible cooperation in East Asia in politics, economy, society, and culture in consultation with the experts from private sector. The EAVG consisted of two experts from each of the APT countries and held five meetings between 1999 and 2001. The group’s final report titled “Towards an East Asian Community—Region of Peace, Prosperity and Progress,” was submitted to the 5th APT Summit held November 2001. As the title suggests, this EAVG report was the first proposal for the East Asian Community. The report contains proposals for cooperation across all sectors, including the fields of economy, finance, politics and security, the environment, society, culture, and institutions, eyeing the creation the East Asian Community. The report listed a number of suggestions including creating a free trade zone in East Asia and developing the APT into an East Asia Summit. Then at the 3rd APT Summit, the East Asia Study Group (EASG) was established, also at the suggestion of Kim Dae-jung, as a venue for government officials to examine and evaluate some of the proposals in the EAVG report. The EASG later submitted its final report to the 6th APT Summit for review in November 2002. With the support of heads of state, this report resulted in proposing 17 short-term measures and 9 long- term measures based on the analysis of the EAVG report. Key issues from the EAVG, such as creation of East Asian free trade zone and East Asia Summit were categorized as long-term goals. The report was less emphatic than the original EAVG report regarding the goal of creating the East Asian Community but expressed fundamental agreement with the idea. As plans to establish an East Asian Community were being laid out, the APT Summit in 2003 approved the plan to create a Track 2 framework, the Network of

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East Asian Think tanks (NEAT), in line with the suggestions of EAVG and EASG. The NEAT was then launched officially in the following year. Since then, it has served as the executive office for designated think-tanks in each country, submitting policy suggestions to the APT Summit every year in the fields such as disaster prevention, food security, the environment, finance, and health, which are also mentioned in Chairman’s Statements. Track 2 is usually regarded as the “unofficial” channel for politics, economy, and security dialogue. It is a scheme that attempts to make flexible or unique measures, by not directly reaching the government on matters that seem ambitious, but instead provides the arena for discussion or dialogue for “government officials who participate with a private capacity,” with personnel that is considered experts in academic and business circles. A number of policy suggestions from Track 2 activities are currently being delivered. In particular, a number of bodies have contributed to the development of regional systems through establishing cooperative relationships and submitting policy suggestions, including Pacific Economic Cooperation Council (PECC) for APEC, ASEAN-ISIS for ASEAN, Council for Security Cooperation in the Asia Pacific (CSCAP) for ARF, Network of East Asian Think-Tanks (NEAT) for ASEAN +3 and Network of Trilateral Cooperation Think-tanks (NTCT) for Japan–China-ROK Trilateral. The Track 2 diplomacy proves to complement the determination of specific policies for regional cooperation, by proposing policy recommendations in specific areas that are interlocking at governmental level. In this way, specialists’ network, privatelevel activities, and proposals ando the Track II initiatives undertake by the so-called “epistemic community” have a certain effect on the building of regional order and the deliberation between countries. Therefore, from now on, it is important to have such responsible non-governmental bodies to interact with the government, or even propose-specific cooperation in advance. Furthermore, it is important to continue the endeavor to create ideal regional norms and goals while interacting on the government level as well. Moving forward, the role of these “epistemic communities” consisting of experts will continue to grow in importance. Accordingly, it will be necessary to strengthen research conducted by various private sector entities.

Artificial Intelligence: New Challenges and Opportunities for Asian Countries Margot Schüller

1 Introduction Asian countries are global frontrunners in artificial intelligence (AI) technology. During the last decade, China, India, Japan, and South Korea especially have been able to improve their IT infrastructure and achieved rapid digitalization. Now, they are on the way to transforming their manufacturing focus from low-tech to hightech and to developing new digital-based business models. The development of local companies has been strongly supported by ambitious governments. Most importantly, the latter have increased investment in human capital and supported AI research and development (R&D) by academic institutions and companies. The benefits associated with AI applications are huge, but so are the challenges with regard to ethical, societal, legal/regulatory, and technical issues. Analyzing the AI policies of China, India, Japan, and South Korea, this author aims, first, to understand how these countries perceive the opportunities that lie in applying this technology and how they support its development. Second, AI is also considered a potentially disruptive technology that could trigger numerous cross-border social, technical, and security problems. Against this background, this author looks at the degree to which these four countries are striving for cross- border dialogue and cooperation on AI issues.

M. Schüller (B) German Institute for Global and Area Studies (GIGA), Hamburg, Germany

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2 What Can AI Offer for Asian Countries? Before we start looking at the advantages that AI applications can bring to Asia, a short description of its exact properties is needed. With AI being a cross-sectional technology, however, a simple definition is difficult to give. Broadly understood, AI is “the study of how to produce machines that have some of the qualities that the human mind has, such as the ability to understand language, recognize pictures, solve problems and learn.”1 Kühl et al. use a more narrow definition, stating that AI “applies techniques like machine learning, statistical learning or other techniques like descriptive statistics to mimic intelligence in machines” (2019: 5237–5240).2 The authors stress that AI is especially relevant to Computer Science. In this field, machine learning (ML) focuses on the design of efficient algorithms to solve problems and to build (artificially) intelligent agents. Applications of AI, and especially of ML technologies, can already be found in a number of different fields, such as image identification and facial recognition, language processing, or speech recognition.3 AI can be applied to most industries and services. In their study of more than 400 use cases, Chui et al. (2018) referred to AI as including deep-learning techniques that harness artificial neural networks. Most of the AI applications included in their sample related to problems of classification, estimation, or prediction and clustering. In the majority of these use cases (about 70 percent), the application of AI contributed to higher performance when established analytical techniques could already be employed—such as regression or classification ones. According to these authors, marketing and sales count among the sectors with the highest value potential for AI in the consumer industry, while supply chains and logistics are the most important ones in advanced manufacturing. A good example of how existing methods can be improved with deep-learning techniques is the case of predictive maintenance systems. They reduce costs by detecting anomalies in machines or components. When adding more data, such as audio or image sources, to existing sensors, a better prediction of failures will be possible, leading to further reduction of costs.4

1

Cambridge Dictionary: Artificial Intelligence, online: https://dictionary.cambridge.org/de/worter buch/englisch/artificial-intelligence. 2 Kühl, Niklas et al. (2019): Machine Learning in Artificial Intelligence: Towards a Common Understanding. Conference Paper. Hawaii International Conference on System Sciences. Online: https:// scholarspace.manoa.hawaii.edu/bitstream/10125/59960/0520.pdf. 3 Parson, Edward et al. (2018): Artificial Intelligence in Strategic Context: An Introduction. UCLA AI Pulse Paper. 4 Chui, Michael et al. (2018:7): Notes from the AI frontier. Insights from hundreds of use cases. McKinsey Global Institute. Discussion Paper April.

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3 Characteristics of National AI Policies in Asia This section provides an overview of the major characteristics of national AI policies in China, India, Japan, and South Korea. First, the major government initiatives will be presented, including goals associated with AI applications. Second, the section looks at the instruments used to implement these strategies, including financial support for R&D. In most of latecomer countries in Asia, the state has played a crucial role in the process of economic catching-up to Western countries. Besides introducing market-economy institutions and improving the framework conditions for economic growth, governments in Asia have simultaneously followed a vertical industrialpolicy approach. This includes the support of promising industries, and their protection against foreign competition, the facilitation of technology transfers from foreign to domestic companies, and technology diffusion. Japan was the first country that became successful in catching up, being followed by others in the region. Today, four of them count among the most competitive ones in global manufacturing: China (1st), Japan (4th), South Korea (5th), and India (11th). It is expected that they will further improve their rankings by 2020, especially India (5th).5 A similar result can be found in the UNIDO report (2018: 28–29)6 on global industrial development. According to this report, Japan ranked second in the competitive industrial performance index for 2015, followed by China (3rd) and South Korea (5th), while India ranked 39th—located in the upper-middle quintile. While some Asian countries were able to catch up in various fields of advanced manufacturing such as automotive and electronics, the adoption of digital technologies was particularly fast. The rapid increase in data generated by the internet and the use of artificial neural networks for “deep learning” paved the way for the development of AI systems in Asia as well. With data requirements for deep learning being much greater than for other analytics, both in terms of volume and variety,7 countries with a large digitally active population have an enormous advantage over other ones. In this respect, especially China and India but also Japan and South Korea are well-endowed with the “raw materials” for the design of algorithms that involves fewer mistakes in, for example, recognizing faces or in diagnostic analytics.8 Given promising opportunities for productivity increase and AI-based services, the government of the countries selected for this study designed specific support 5

Deloitte (2016) 2016 Global Manufacturing Competitiveness Index. Online: https://www2.del oitte.com/global/en/pages/manufacturing/articles/global-manufacturing-com.petitiveness-index. html. 6 UNIDO (2018): Competitive Industrial Performance Index. Online: https://www.unido.org/sites/ default/files/files/2019-05/CIP_Report_2019.pdf. 7 Chui, Michael et al. (2018:12): Notes from the AI frontier. Insights from hundreds of use cases. McKinsey Global Institute. Discussion Paper April. 8 Lee, Kai-Fu and Matt Sheehan (2018): China’s Rise in Artificial Intelligence: Ingredients and Economic Implications, in Governance in an Emerging New World, Hoover Institution. Online: https://www.hoover.org/research/chinas-rise-artificial-intelligence-ingredients-andeconomic-implications.

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policies in order to capture the long-term benefits from this technology (see Table 1 below). The governments of China, Japan, and South Korea have all published ambitious national policies in 2017, laying down goals, strategies, and priority areas. The Indian government has also been active in discussing AI policies, but so far only a discussion paper by the think tank NITI Aayog exists—having been published in June 2018. This think tank was, however, mandated by the government to explore sectors that can benefit from AI applications, barriers to achieving inclusive growth through AI, as well as challenges for the labor market. In view of India’s rather weak innovation capacities, NITI Aayog sees for the country a “late-movers’ advantage” in using existing technologies and adapting them to India’s own unique needs. Having a fast-growing economy and the world’s second-largest population, India should, nevertheless, strive for an important position among the leading AI countries in the long term.9 For China, achieving world leadership in AI technology by 2030 represents the key to realizing the country’s ambition of becoming a global science and technology powerhouse. Since 2015 the Chinese government has overseen a number of AI initiatives,10 published a comprehensive national AI policy program, and, in 2017, issued a three-year action plan (2018–2020).11 The State Council’s “Plan for the Development of New Generation Artificial Intelligence” includes a three-step strategy. By 2020, China wants to close the gap with leading countries in AI technologies and applications. In the next step, China aims for a leadership position in priority technologies and applications by 2025. Finally, by 2030 the country wants to become the international leader and global center for all AI theories, technologies, and applications.12 Although Japan has long been the technology leader in robotics and supercomputers in the region, China seems to have overtaken it in terms of AI development. The Strategic Council for AI Technology, which published Japan’s “Artificial Intelligence Technology Strategy” in March 2017, pointed to the following weaknesses: “Japanese papers falls below the number of papers in the United States and China, and it is clear that there is insufficient investment in research and development by both the public and private sectors” (2017: 1). Japan sees, however, the potential to regain its technological leadership role. Following also a three-step strategy, the Japanese government strives to attain a world-leading position in the fusion of AI with other related technologies by the year 2030.

9

NITI Aayog (2018): National Strategy for Artificial Intelligence “AI for all.” Online: https:// www.niti.gov.in/writereaddata/files/document_publication/NationalStrategy-for-AI-DiscussionPaper.pdf?utm_source=hrintelligencer. 10 Strategic Council for AI Technology (2017): Artificial Intelligence Technology Strategy. Online: https://www.nedo.go.jp/content/100865202.pdf. 11 MIIT (Ministry of Industry and Information Technology) (2017): Three-year action plan of promotion of the new generation of artificial intelligence industry (2018–2020). 12 China State Council (2017): New Generation of Artificial Intelligence Development Plan, State Council Document No. 35. Development Solutions (2018:5): China’s “1 + N” funding strategy for Artificial Intelligence. Improving EU Access to National and Regional Financial Incentives for Innovation in China.

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Table 1 Overview of National AI Policies’ Characteristics in China, India, Japan, and South Korea China

India

Japan

Major policy documents

2017: AI development plan Three-year action plan for AI

2018: Discussion Paper on AI (NITI Aayog)

2017: AI 2017: Mid- to Technology Long-Term Strategy Masterplan 2017: MIC: AI R&D guidelines

South Korea

Long-term goals

2030: world leader and a global center for AI theories, technologies, applications. First- movers’ advantage

“Position itself among leaders of the global AI map”; late-movers’ advantage

2030: the world leader in the fusion of AI with other related technologies

2030: position among the world’s leading AI nations

Application/priority areas

More high-quality jobs; high-quality services: education, medical care, elderly care, public safety

Inclusive growth; #AI for All; health, education, agriculture, smart mobility

Productivity, health, medical care, welfare, mobility, information security

Better national services (health, welfare, transport); support of advanced manufacturing

Financial support

Research: funding of “AI Megaproject”; NSFC-funded projects; other research programs

Research: support for CAIR; focus on “Digital India”

Government AI-budget increased from 41 billion to 77 billion yen (2016–18)

1.7 billion euros until 2022, support for “intelligent infrastructure”

Source Author’s own compilation, based on official government documents, research reports, and newspaper articles

South Korea experienced a wake-up call about the power of AI when Lee Sedol, a South Korean native and the world champion of Go, was defeated in a match with DeepMind’s Alpha Go in 2016. A few days after this match, then Korean president Park Geun-hye announced that she intended to support the development of AI strongly and called for an acceleration of existing projects. The succeeding Moon Jae-in government declared in May 2017 that the country would position itself among the leading AI nations.13 South Korea’s national policy on AI—embedded in its Mid- to Long-Term Master Plan in Preparation for the Intelligent Information Society—was published in 2017. The plan’s subtitle, “Managing the 4th Industrial Revolution”, points to the challenges and opportunities that the government foresees for the country. It expects that South Korea’s basic industrial structure will undergo 13

KAS (Konrad-Adenauer-Stiftung) (2018:39–40): Vergleich nationaler Strategien zur Förderung von künstlicher Intelligenz, Teil 1.

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substantial changes following an increase in productivity and efficiency ensuing from AI applications. It is anticipated that these changes will bring about a transformation in the nature of work and people’s lifestyles. Against this background, the government presented its national vision of “Realizing a Human-Centered Intelligent Information Society.” All four of these countries focus on similar priority areas when it comes to the various fields of AI application: they all expect AI to increase productivity and efficiency and see significant potential for the improvement of health, medical care, and education. With regard to the instruments to be applied to help achieve their ambitious AI goals, some variation can be found however. Government support includes both direct funding for R&D by research institutes, universities, and companies, funding for AI infrastructure, as well as regulations and subsidies. Private companies are important drivers of digitalization. In China, the leading private companies in this field are Alibaba, Baidu, and Tencent, with all of them heavily investing in AI.14 State funding for R&D, however, plays another crucial role in China’s national AI strategy. The setting-up of the New Generation AI Megaproject in autumn 2018 aimed at linking basic research with the application, demonstration, and commercialization of AI technologies. The AI Megaproject funds projects working on fundamental research, key technologies, smart chips, and systems to the tune of 870 million renminbi. In addition, the National Natural Science Foundation (NFSC), focusing on fundamental research, received funding of 700 million renminbi for 500 projects in 2018. Financial support is also given to the National Key R&D Program, for the setting up of AI infrastructure at universities and companies and for AI start- ups. Following the release of the three-year action plan on AI, the Ministry of Industry and Information Technology (MIIT) has supported the development of intelligent products (such as service robots or smart home products) and fostered Chinese innovation AI champions—selected through public bidding. While major AI policies and market priorities are designed and funded by the central administration, local governments replicate these approaches and also fund AI development projects and companies.15 In Japan, public funding for research on AI is relatively small. For the fiscal year 2019 (April to March) the budget amounts to about 1 billion US dollars. Funding for AI almost doubled between 2016 and 2018, from 382 to 700 million US dollars.16 Besides public research institutes focusing on AI, such as the Artificial Intelligence Research Centre (AIRC) and the Center for Advanced Intelligence Project at RIKEN, 14

Jia, Kai et al. (2018): The Application of Artificial Intelligence at Chinese Digital Platform Giants: Baidu, Alibaba and Tencent. ETLA The Research Institute of the Finnish Economy, No. 81. Online: https://pub.etla.fi/ETLA-Raoirtit-Reports-81.pdf. 15 Development Solutions (2018): China’s “1 + N” funding strategy for Artificial Intelligence. Improving EU Access to. National and Regional Financial Incentives for Innovation in China. 16 Statista (2019): Artificial Intelligence (AI) related initial government budget in Japan from 2016 to 2018. Online: https://www.statista.com/statistics/947277/japan-artificial-intelligence-related-govern ment-budget.

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large private companies such as NEC, NTT, Sony, Toshiba, and Toyota also host specialized AI research institutes. The cooperation between public research institutes and private companies is usually a requirement when projects are funded by ministries.17 South Korea has, similar to Japan, a number of large private companies such as Samsung or LG that are driving the country’s digitalization. Public funding for AI comes from the budget for innovative growth, which supports the development of smart factories and autonomous driving. In May 2017, the Korea Advanced Institute of Science and Technology (KAIST) opened an AI research center that focuses on a number of topics including machine learning, natural language processing, and emotional intelligence. Other Korean public research institutes are also active in AI. They concentrate on clinical diagnosis, the financial sector, and the development of hyper-intelligent software.18 Since 2015 the Indian government has supported the “Digital India” campaign, which aims at increasing access to a fast internet service, developing e-government services, and improving the digital competencies of the domestic population. Public funding for AI development in 2019 will come from the Digital India budget and will amount to around 960 million US dollars. With the exception of the Tata Group, not many sizeable private Indian companies are involved in AI research and applications. Some foreign companies such as Bosch, however, have set up specialized AI centers in the country. Among the Indian research institutes, the Centre for Artificial Intelligence and Robotics (CAIR) conducts research projects related to defense and civil applications.19 In short, the government of China, India, Japan, and South Korea all have very ambitious plans to harness AI in order to benefit from the advantages offered by this technology and become competitive on the regional and global levels. Expectations are running high with regard to the benefits, while the challenges associated with the transformation of industries, companies, and societies are currently being discussed as well in some official policy papers. Whether and to what extent the four countries will be able to solve the technical barriers to AI implementation—such as data and talent availability, as well as quality—remains to be seen. In the following section, the cooperation activities between the four countries within the field of AI will now be looked at.

17

GTAI (Germany Trade and Invest) (2019a): Japan will sich mit künstlicher Intelligenz modernisieren. Online: https://www.gtai.de/GTAI/Navigation/DE/Trade/Maerkte/suche,t=japanwill-sich-mit-kuenstlicher-intelligenz-modernisieren,did=2294974.html. 18 KAS (Konrad-Adenauer-Stiftung) (2018:40): Vergleich nationaler Strategien zur Förderung von künstlicher Intelligenz, Teil 1. 19 GTAI (2019b): Regierung treibt „Digital India “ voran. Online: https://www.gtai.de/GTAI/Nav igation/DE/Trade/Maerkte/suche,t=regierung-treibt-digital-india-voran,did=2232312.html. Srivastava, Sunil Kumar (2018): Artificial Intelligence: Way Forward for India, in: Journal of Information Systems and Technology Management – Jistem USP, Vol 15.

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4 AI Cooperation Among Asian Countries AI has great potential in contributing to the wealth of Asian countries and to improve the lives of large segments of the population. At the same time, however, it is regarded as a disruptive technology that could result in major social upheavals due to fundamental changes in industries, employment, education, and healthcare. AI applications interact with existing legal, political, and social concerns, leading to issues like liability regimes, data privacy concerns, and transparency questions.20 The discussion of these topics has been very strong in European countries, resulting in the signing of the Declaration of Cooperation on Artificial Intelligence by 25 European Union member states in April 2018. Welcoming the signatures, the EU Commissioner for Digital Economy and Society said: “In Europe, any successful strategy dealing with AI needs to be cross-border.”21 Transferring this statement to the situation of regional cooperation among Asian countries, we can ask to what extent they are already collaborating with each other. The benefits of working together on AI are stressed by many authors. Barton et al. (2017),22 for example, see international cooperation as a precondition for further advancement that fosters broader access to data algorithms, capital, and talent. Following Ganesh Bell (2018),23 collaboration offers the opportunity to learn from each other by analyzing best practices in existing national AI policies. This relates to data-sharing, the nurturing of talents, the legal framework, and how to achieve social inclusion. Although there is a need for closer cooperation on AI between Asian countries, joint initiatives seem to have emerged slowly and are mostly bilateral. Japan seems to be quite active: During the visit of Indian Prime Minister Narendra Modi to the country, for example, a plan for conducting joint research on AI was discussed. While Japan is interested in gaining access to huge volumes of data from the Indian population of about 1.3 billion and to Indian IT talents, India wants to profit from 20

Parson, Edward et al. (2018): Artificial Intelligence in Strategic Context: An Introduction. UCLA AI Pulse Paper. Lavrentyeva, A.V. et al. (2019): Artificial Intelligence and Digital Transformations in Society, in: IOP Conf. Series: Materials Science and Engineering 483 (2019) 01 2019. Online: https://doi. org/10.1088/1757-899X/483/1/012019. Cath, Corinne (2018): Governing Artificial Intelligence: Ethical, Legal and Technical Opportunities and Challenges, in: Phil. Trans. R. Soc. A, 376: 20,180,080. Online: http://dx.doi.org/10./ 1098/rsta.2018.0080. 21 European Commission, Digital Single Market (2018): EU member states sign up to cooperate on Artificial Intelligence, April 10. Online: https://ec.europa.eu/digital-single-market/en/news/eumember-states-sign-cooperate-artificial-intelligence. 22 Barton, Dominic et al. (2018): Artificial Intelligence: Implications for China. McKinsey Global Institute. Online: https://www.mckinsey.com/~/media/mckinsey/featured%20insights/China/Artifi cial%20intelligence%20Implications%20for%20China/MGI-Artificial-intelligence-implicationsfor-China.ashx. 23 Bell, Ganesh (2018) Why countries need to work together on AI. World Economic Forum. Online: https://www.weforum.org/agenda/2018/09/learning-from-one-another-a-look-at-nationalai-policy-frameworks/.

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Japan’s technological progress in digitalization.24 China and Japan having also started to think about dialogues on innovation, including AI, points in the right direction being taken. During the visit to Japan in May 2018 of Chinese prime minister Li Keqiang and Japanese prime minister Shinzo Abe’s own one to China in September of the same year, both sides agreed to have an innovation dialogue with a focus on self- driving vehicles.25 To conclude, more research on the potential of AI cooperation among China, India, Japan, and South Korea is needed. From that, we will be able to understand what kind of economic and political barriers as well as opportunities exist at present. More research is also needed to analyze how these countries can use this new technology to tackle the great challenges that lie ahead.

24

Nikkei Asian Review (2018): Japan and India pledge cooperation on AI and 5G, 30 October. Online: https://asia.nikkei.com/Politics/International-relations/Japan-and-India-pledgecooperation-on-AI-and-5G. 25 The Japan Times (2018): Japan, China plan to have an “innovation dialogue” with focus on self-driving vehicles, AI. 23 September 2019. Online: https://www.japantimes.co.jp/news/2018/09/ 23/national/politics-diplomacy/japan-china-plan-launch-innovation-dialogue-focus-self-drivingvehicles-ai/#.XVwKU3tCSUk.

Mutual Learning in Asia’s Energy Transition Bruno Jetin

1 Introduction: Southeast Asia’s Inescapable Energy Transition Energy transition is now considered a necessity for moving towards sustainable development and to improve living standards. This is especially the case in Southeast Asia where energy demand is expected to increase by 50% and electricity demand to double by 2025. The region has not enough fossil fuels to cope with this growing demand and will have to increase its imports which may endanger its energy security.1 Other critical issues are associated with an over-dependence on fossil fuels: risk of choking due to coal burning, Greenhouse Gas Emissions (GHG), climate change, city congestion, and environmental damage. On top of that, the non-electrification rate now stands at 120 million people, in the ASEAN region out of a total population of 639 million, which means that nearly two out of ten people do not have access to electricity.2 The reason is poverty, which makes energy too expensive, especially for a national electricity grid which has to reach isolated inland areas and scattered islands in archipelago countries. In this context, energy transition must not be seen as an additional problem to resolve but as the solution to many of the issues described above and a source of new opportunities for economic development and wellbeing. It is in the field of energy transition that mutual learning among Asian countries can pave the way for a common sustainable future. On October 2015, the 33rd ASEAN Ministers on Energy Meeting announced the ASEAN Plan of Action of Energy 1 IRENA & ACE, (2016). Renewable Energy Outlook for ASEAN: A Remap Analysis. International Renewable Energy Agency (IRENA), Abu Dhabi and ASEAN Centre For Energy (ACE), Jakarta. 2 The Institute of Energy Economics (2017). Asia/World Energy Outlook 2016, Japan.

B. Jetin (B) Institute of Asian Studies, Universiti Brunei Darussalam, Gadong, Brunei Darussalam

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Cooperation (ACE 2015), a series of targets to reduce energy intensity by 30% in 2025 and to increase the region’s share of renewables to 23% of the total primary energy supply (TPES). Additionally, ASEAN has signed the Paris Agreement which entered into force on 4 November 2016. The shared objective to keep global temperature rise below 2 degrees Celsius implies a decarbonized global energy system between 2050 and 2070. ASEAN is committed to achieving the goals of the 2030 Agenda for Sustainable Development as well, which aims to provide universal access to energy by 2030 and reduce energy air pollution. Yet, in 2016, renewables accounted for 12.4% of the total energy supply, (with hydropower included), up from 9.4% in 2014. This shows that Southeast Asian countries have a long way to go to really make progress in energy transition. If current energy policies are pursued, renewable energy will account for only 17% in 2025, 6% below the target. To reach the 23% goal, a considerable effort must, therefore, be made by investing around US$ 27 billion annually in renewable energy capacity, up from US$ 3 million annually at present.3 This huge increase in investment cannot be realized by Southeast Asian countries only. This is where China can make a positive contribution. China is committed to energy transition and is a leader in most renewable energy technologies and markets. China has also promoted the Belt and Road Initiative (BRI) which includes energy production and transport as one of its core components. By developing a dialogue on energy transition and making it a key objective of the BRI, China, and ASEAN can build a community of shared sustainable future.

2 Developing Clean Energy Projects in Southeast Asia Most of the ASEAN member states have already set their own objectives for renewable energy. Brunei targets 10% of power generation by 2035; Indonesia, 23% of TPES by 2025, 31% by 2030; Lao PDR aims at 30% of total energy consumption by 2035, excluding hydropower; Malaysia has a goal of 11% of power generation by 2030, excluding hydropower; Myanmar aims at 38% hydro and 9% non-hydropower by 2030–31; the Philippines aims at a production of 15.3 gigawatts by 2030; Singapore has a goal of 8% of electricity produced by solar panels; Thailand, an objective of 30% of final energy consumption; and Vietnam 12.5% by 2025 and 21% by 2030, excluding hydropower.4 To meet this challenge, the region has a huge potential, whether solar (abundant sunshine for about 12 h day), wind (Thailand, the Philippines, Vietnam, and Indonesia), ocean, river, rain or geothermal (numerous volcanoes in the Philippines and Indonesia), which is at present largely untapped. Hydropower 3

IRENA & ACE, (2016). Renewable Energy Outlook for ASEAN: A Remap Analysis. International Renewable Energy Agency (IRENA), Abu Dhabi and ASEAN Centre For Energy (ACE), Jakarta. 4 Fuentes U., Urmee T., Muir C., Bhuyan M., (2018). Energy Transition to Renewable Energies. Opportunities for Australian Cooperation with Southeast Asia/ASEAN countries. Energy Transition Hub, Murdoch University.

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is the largest source of renewable energy so far. Laos, thanks to its hydropower resources, has the highest share of renewables in ASEAN at 18%, compared with 8–9% in Vietnam and the Philippines and less than 5% in other member states. Several drivers of change can be identified. Firstly, business consumers, under pressure from public opinion, are helping to boost demand for renewable energy as testified by the establishment of RE100 in 2014—a collaborative, global initiative uniting more than 100 influential businesses committed to 100 percent renewable energy-including companies like Google, Microsoft, Coca Cola and IKEA—all of which have a strong presence in ASEAN countries.5 Secondly, thanks to constant innovation, renewable energy is becoming cost-efficient and able to produce electricity at or below the cost of coal-based energy systems (IRENA and ACE, 2018, p 12). Renewables are now a profitable investment opportunity, providing that the feed-in tariffs are attractive to external investors.6 Innovation is enlarging the array of profitable options available and is tilting the balance of power towards renewables progressively. Innovation like floating solar panels has a promising potential in Southeast Asia and is already experienced in Singapore and Thailand.7 They can be installed in reservoirs or lakes created by dams so that their production capacities are enhanced, which can be of particular interest for countries like Laos which operates 46 hydropower stations. “At some large hydropower plants, covering just three to four percent of the reservoir with floating solar could double the capacity of the plant.” In period of drought, the floating solar panels can be used in priority to produce electricity and save water. They also reduce evaporation and prevent algae blooms drastically. They can be used on the coasts of archipelago countries like the Philippines and Indonesia and in inland areas where they can save land for agriculture use. The potential of these innovations will be accompanied by progress in the ASEAN Power Grid (AGP).8 Since 1997, ASEAN member states are working together to link up national power networks with cross border power interconnectors. Such integration of networks was not developed for the objective of integrating more renewable energy in the power grid, but it improves its economic viability because it resolves one of its main issues: the instability of production due to the variation of wind and solar radiation. Additional advantages are listed by Silitonga (2018)9 : “The APG could reduce energy prices, mitigate supply shortages and power shocks, 5

Thomas, J., (2019a). ASEAN fast becoming a renewable energy hub. The ASEAN Post, 31 March 2019, accessed on 4 May 2019. 6 Fuentes U., Urmee T., Muir C., Bhuyan M., (2018, Page 21). Energy Transition to Renewable Energies. Opportunities for Australian Cooperation with South East Asia/ASEAN countries. Energy Transition Hub, Murdoch University. 7 Thomas, J., (2019b). The potential of floating solar power. The ASEAN Post, 12 February 2019, accessed on 4 May 2019. 8 Gnanasagaran, A. (2018a). Building ASEAN’s power grid. The ASEAN Post, 30 May 2018, accessed on 4 May 2019. 9 Silitonga, R.J., (2018). Trading Renewable Energy through the ASEAN Power Grid. Retrieved from Blog on ASEAN Center for Energy’s website, accessed on 05/05/2019. http://www.aseane nergy.org/blog/trading-renewable-energy-through-the-asean-power-grid/.

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incentivize further market integration, manage regional and subregional resource endowment differences.” However, developments in power grid integration have been slow. In 2016, 12 cross-border connections were established, out of 46 that had been planned.10 Fortunately, renewables won’t have to wait for the completion of the AGP to become viable. To stabilize energy supply by renewable energy, improvements in battery-based energy storage are providing an alternative to large grid integration. This alternative is so credible that the World Bank is committed to investing $1 billion in a new global program to accelerate the use of battery storage for energy systems in developing and middle-income countries. It even expects to mobilize up to $4 billion.11 More, batteries will overcome one of the main obstacles to universal access to energy, which is the isolation of some rural areas and islands in archipelago states. Batteries make feasible the development of isolated grids or micro-grid projects, “which are standalone grids involved in small scale power generation”12 supplied by local wind or solar energy. Energy-storage batteries will benefit from the rise of electric vehicles in Southeast Asia. The total number of electric two-to-three wheelers is expected to reach 59 million by 2025. Four-wheel battery-electric vehicles will amount to 5.9 million, and there will be three million plug-in hybrids for a total of 8.9 million electric fourwheel vehicles.13 Such an increase will lead to economies of scale and drive down the price of batteries, which will have a better energy density and longevity. Energystorage batteries for homes and microgrids will benefit from these improvements and increase the share of renewables in TPES. ASEAN vehicle-producers, like Thailand, Malaysia, Indonesia, and Vietnam should reap benefits from the supply side and not exclusively from the demand side. This double advantage is not confined to the automobile industry, it extends to the production of renewable energy technologies themselves. Malaysia is the world’s third-largest producer of PV cells and modules. It has an industrial base in solar technology production of some 250 companies involved in all aspects of the technology.14 The Philippines is similarly going big into solar energy production. Renewables can be a key element of national development policies and have the potential to create many jobs. However, there are some challenges to overcome: The projects must be sufficiently profitable and bankable to guarantee that adequate finance can be raised. 10

Cornot-Gandolphe, S., (2017). Energy in South East Asia. From integration of network to integration of markets, (in French). Études de l’IFRI. 11 World Bank, (2018). World Bank Group Commits $1 Billion for Battery Storage to Ramp Up Renewable Energy Globally. Retrieved from https://www.worldbank.org/en/news/press-release/ 2018/09/26/world-bank-group-commits-1-billion-for-battery-storage-to-ramp-up-renewable-ene rgy-globally. 12 Gnanasagaran, A. (2018b). Improving battery storage in Southeast Asia. The ASEAN Post, 29 July 2018. 13 IRENA & ACE, (2016). Renewable Energy Outlook for ASEAN: A Remap Analysis. International Renewable Energy Agency (IRENA), Abu Dhabi and ASEAN Centre For Energy (ACE), Jakarta. 14 Newman, N. (2018). Going green in South East Asia. Energie Transition. The Global Energie Wende. Retrieved from https://energytransition.org/2018/03/going-green-in-south-east-asia/.

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China has a critical role to play in helping reduce the cost of these innovations and ease their widespread adoption by ASEAN countries by providing necessary funding. The Belt and Road Initiative can be mobilized in this sense.

3 China’s Contribution to a Green Southeast Asia China is trying to rebalance its economy in favor of its domestic market and attempts to move to a service-led economy that is less energy-intensive. Due to the sheer size of China’s economy, this trend has a strong influence on global energy markets and the cost efficiency of renewable energy. China has one-third of the world’s wind power, a quarter of its solar capacity, six of the top ten solar-panel manufacturers and four of the top ten wind-turbine makers. It sells more electric vehicles than the rest of the world combined.15 It has spent more on cleaning up its energy system than America and the EU combined.16 The current renewable energy surge is due largely to booming solar panel deployment in China and around the world. It grew by 50 percent to around 74 gigawatts, according to the international energy agency. It has led to a drop in the cost of electricity produced by solar energy compared to coal to the point that solar power will achieve grid parity with coal in 11 of China’s 31 provincial-level administrative units in 2019, four years ahead of an official target of 2023. It allows the sector to continue its rapid expansion in spite of the slashing of government subsidies in June 2018.17 The wind is set to reach grid parity in China in 2020. China is also the world leader in battery production. In 2017, seven of the top ten world lithium-ion battery makers were Chinese, among them BYD and CATL, which are engaged in capacity expansion drive. According to projections by Bloomberg New Energy Finance, China will produce 70% of the world’s electric-vehicle batteries by 2021. Foreign producers like Tesla, Panasonic, and LG Chem are investing in China to install Gigafactories able to produce car and storage batteries for the Chinese market and the rest of Asia.18 This drive leads to a fall in unit costs from around $1,000 a kilowatt-hour in 2010 to around $130–200 in 2016 for batteries which have a much higher energy density and longevity.19 The limitation of these improvements is that they largely depend on state subsidies. Renewable energy, batteries, and electric vehicles’ initial success in China were triggered by huge subsidies that weigh on public finance. The 1.25 million electric 15

IEA, (2017). World Energy Outlook 2017. The Economist, (2018). China is rapidly developing its clean-energy technology—The East is green. 15 March 2018. 17 Johnson, S., (2019). Chinese solar industry starts to hit grid parity. The Financial Times, 5 April 2019. 18 Tanaka A., Kawakami T., Omoto Y. (2019). Battery wars: Japan and South Korea battle China for future of EVs. Nikkei Asian Review, 14 November 2018. 19 The Economist, (2017). Electrifying everything. 12 August 2017. 16

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vehicles sold in China in 2018 are said to have cost $14.8 billion in subsidies.20 Their recent phasing out tests the viability and survival of even the big players like BYD, CATL, BAIC BluePark and NIO which are producers of electric vehicles or batteries and sometimes both. This creates uncertainty about the near future of the electric vehicle market, although in the long term the success is more assured. The solution is to play on all the markets linked to battery usage, electric vehicles, consumer electronics and stationary storage fueled, whenever possible, by renewable energy. Two additional emerging markets are making batteries a key investment for the future. “Behind-the-meter” applications selling surplus capacity when electricity prices are high and buying when they are low, or managing peak power demand, are turning into the most attractive part of the electricity market. Tesla and other big battery-makers, carmakers, and utility companies are investing big in this new market. Autonomy and sharing in transport provide the second opportunities to expand the range of application of electrification. Three Chinese internet giants, Alibaba, Baidu, and Tencent, are managing a vast array of investments in autonomous cars and mobile applications as well as electric vehicles.21 China is the world’s largest market for rides ordered from a smartphone, and Alibaba and Tencent are investors in Didi Chuxing, the world’s biggest ride-sharing company, dwarfing Uber with 550 million users. Among many initiatives, Didi has formed a joint venture with BAIC to provide drivers, who look to offer ride services, with “new energy” vehicles including electric cars and plug-in hybrids. They can use a smartphone application to obtain a car loan or lease the automobile and connect to charging and maintenance services.22 This is the last development of a broader global alliance announced by Didi in April 2018 to develop a custom fleet of low-cost electric vehicles. The alliance includes 31 global companies, among them European, Japanese, South Korean and Chinese car and battery makers.23 Didi’s competitors are not standing idly by. Baidu and Tencent are investors in NIO, a Chinese electric carmaker. Alibaba and Tencent have also invested in rentable electric bikes. The value of these markets is not only the mobility they provide but also the value from the data they provide. Baidu and Tencent are also investing in autonomous vehicles such as robotaxis and driverless shuttles. In summary, the sharing economy provides many additional opportunities to make energy transition possible.

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Kawase, k, (2019). From china to the US, dwindling subsidies take shine off electric cars. Nikkei Asian Review, 1st May 2019. 21 The Economist, (2019). China’s plans for the electrified, autonomous and shared future of the car—it’s the system, stupid. 4 April 2019. 22 Tabeta S., (2019). Didi strengthens EV fleet with loans and charging. Nikkei Asian Review, 7 February 2019. 23 Tabeta S., (2018). Didi forms global alliance for car sharing. Nikkei Asian Review, 25 April 2018.

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4 Conclusion China possesses many advantages and have the potential to lead the energy transition in Southeast Asia. It is at the edge of innovation in green and clean technologies. It has global companies that have accumulated a huge experience in cost-effective projects in renewables energies. It also has the companies and technologies to harness the additional benefits of the sharing economy which can ease the energy transition. These assets should be used to promote more actively the “Green Belt and Road” which is part of China’s policy as testified by the publication in May 2017, of the “Guidance on Promoting Green Belt and Road,” “The Belt and Road Ecological and Environmental Cooperation Plan,” and “Vision and Actions on Energy Cooperation in Jointly Building Silk Road Economic Belt and 21st-Century Maritime Silk Road,”. These documents emphasize that investment in energy projects will be used to promote the Paris Agreement and Sustainable Development Goals and are motivated by the need to “share the ecological civilization philosophy and achieve sustainable development.” One way to measure the progress made in the promotion of energy transition would be to publish indicators showing how many projects in renewable energy are financed by the BRI in Southeast Asia and what is their importance in relation to fossil fuels. BRI could also promote joint research and implementation of renewable energy projects involving universities and companies from China and ASEAN countries.

The Future of Asia Rests on the Fundamental Elimination of Discrimination Against Women Yinjun Zhang

The Conference on Dialogue of Asian Civilizations engenders the second cultural awakening in Asia and provides a historic opportunity to address the issue of women’s discrimination. The future of Asia rests on the fundamental elimination of discrimination against women. “Discrimination against women” has become a serious “civilizational defect.” Patriarchy is the social and cultural cause of it. Such widespread discrimination both causes problems in forms of production in human society and inhibits the effective progress of civilization. The mainstream trend of civilization awakening and progress in the next millennium is to move out of a patriarchal society and into a Community with a Shared Future for Mankind where men and women are equal. The Conference on Dialogue of Asian Civilizations held under the proposal of Chinese President Xi Jinping is an encouraging meeting for inter-civilization dialogue and exchanges on a continuous and unprecedented scale in Asia and the world at large. It provides a historic opportunity to eradicate deep-rooted discrimination against women in Asia and the world. Asia is the world’s largest continent. Seventy years ago, Asian countries and ethnic groups achieved independence from Western colonial and semi-colonial rule in succession. As national independence and self-determination surged, Asia saw its first historic awakening of civilizations. The second awakening is about to come after seven decades of development, marked by President Xi Jinping’s proposal to hold the Conference on Dialogue of Asian Civilizations. If the first is generally a “political awakening,” then the second will be an “awakening of culture and civilization.” Many issues will be examined under the spotlight. Among them, an important and unavoidable aspect is the understanding and the introspection of the “civilizational defects” of Asia. Asia is a crucial birthplace of civilizations. It is where many world civilizations Y. Zhang (B) China Association for Promoting Democracy, Beijing, China

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originated and developed, including Judaism, Christianity, Confucianism, Hinduism, Buddhism, Islamism, and Japanese civilization. Therefore, Asia is a cradle of civilizations. While Asian civilizations enjoy many unique advantages, there are inevitably some original “defects,” which we call “civilizational defects.” One common defect is the widespread discrimination against women. Looking at human history, this has become a “civilizational defect” shared by all major civilizations in the world. What are the “weaknesses” of civilizations? What are the “flaws” of Asian civilizations? The answer, without exception, is discrimination against women. This is a rather surprising feature of civilizations. Imagine what if half the world’s population (“men”) have a bias against the other half (“women”). More inconceivable still is the fact that those who are subject to discrimination are mothers. After the culture of discrimination takes shape, not only men but also women begin to show prejudice against women. Yet such a cultural and civilizational phenomenon has existed for thousands of years and seems to continue to exist. This is unacceptable. Therefore, the awakening of culture and civilizations first requires us to confront the discrimination of humans against humans, men against women and society against women. More seriously, such sexism is developing into an increasingly acute imbalance. The imbalance between war and peace, between the poor and the rich, and between the weak and the strong leads to the antagonism between different cultures and civilizations. The strong bullies the weak, the more powerful takes advantage of the less powerful, leaving the weak and the less powerful with no other option but to fight back even at the risk of losing their own lives, sometimes in the form of suicide attacks. All these are not just about gender discrimination. They are also about the serious problems of cultures and civilizations. Such gender imbalance which resembles the overturning of Titanic and such maintenance of peace by using nuclear bombs will ultimately destroy the entire future of mankind. Human beings came into being in a matriarchal society where women were more powerful than men. Later on, patriarchy changed everything. As patriarchy became increasingly powerful and dominant, women were increasingly disadvantaged. The Axial Age was a time when discrimination against women was written down, fixed, legalized, and secularized. We know that such discrimination exists in the Bible as well as The Analects. Similarly, the history of civilizations so far is a history of male supremacy.” Throughout history, some world thinkers have expressed their prejudice against women, including the great thinkers such as Confucius, Aristotle, and Rousseau. In China, women could not eat in the main hall for a long time or sit around a table with guests at home. In Europe, women were not treated as humans. For example, only men were counted in calculating the number of participants in an event. In more backward areas, women were even seen as embodiment of bad omen. Asia is a crucial birthplace of civilizations. It is also home to the culture of sexism. To date, Asia is home to the top ten countries in the world with the worst discrimination against women. Historically, there are various reasons for and manifestations of sexism. In Nepal and India, girls must leave school and stay in a special black room at home when having a period. Some were bitten by venomous snakes and died. In

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some parts of Asia, women can be traded as commodities. Examples of discrimination against women are numerous in Asia and the world. What is particularly beyond comprehension is that such tragic experiences of women are stubbornly preserved as cultural traditions, passed down and repeated from generation to generation. In the face of this prevailing social situation in Asia and the world, we must examine, criticize, and resist patriarchy. Our mission is to end patriarchy. We should be keenly aware that all our cultures and civilizations to date are the products of patriarchal societies. The patriarchal society is the soil and hotbed of bias against women. It is impossible to eradicate this social phenomenon without transforming such a society. The Western idea of “equality between men and women” emerged in modern times is also the product of the patriarchal society. The medieval respect for women in the West, known as “chivalry,” is essentially a superior gentlemanly bearing under patriarchy. In Asia, such gentlemanly manners do not even exist. To reflect and review the discrimination against women from a historical and cultural perspective, a profound cultural revolution is needed. Such work should be carried out in all civilizations. As inter-civilizational dialogues go deeper, it is an inevitable trend to touch on the ancient texts. Therefore, a revolution in beliefs is unavoidable. A further outcome of the Conference on Dialogue of Asian Civilizations could be a widespread revolution in faith. Here, I would like to discuss another fundamental issue concerning the intergenerational inheritance of civilizations, the education of women as mothers. We should be aware that one of the most serious, direct ramifications of prejudice against women is the deprivation of their right to education. Due to the lack of education, women become more ignorant and uninformed, which can in turn become a charge against their lack of knowledge. Moreover, when a mother is denied the right to education, it is impossible for her children to get a good education. This vicious circle from generation to generation poses a huge problem to the quality of the population. Marx revealed in Das Kapital that there are two basic modes of production in human society, production of materials and the reproduction. Undoubtedly, the laborers of reproduction are women. In the productive forces that determine the progress of human society, the quality of humans is the foremost, whereas humans are produced by women. This demonstrates that the quality and education level of women is related to not only the production of materials but also reproduction, shedding light on the harmful effect the deprivation of women’s right to education has on the progress in civilization. As human society has long been discriminating against and oppressing women, depriving them of the right to education, resulting in the slow or even backward progress of civilization. In other words, one important and direct aspect of Asia’s progress is the eradication of discrimination against women who make up half the population. When we talk about progress in Asia today, we cannot avoid talking about the fundamental elimination of bias against women. Otherwise, there could be no fundamental progress in Asia at all. There is an epoch-making concept in the Sustainable Development Goals of the United Nations, “women’s empowerment.” Now is the right time to do it. The top priority is to empower women

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with education. Asia is the continent with the highest rate of illiteracy, and women account for the majority of the illiterate. Even for countries like China, the dropout rate of children is the highest for girls in some remote areas. In the public welfare field of AIDS prevention and treatment I engage in, statistics show a positive correlation between the number of people infected with AIDS and other diseases. In other words, the less educated people are, the more likely they are to be infected with AIDS and other diseases. It is a basic fact that without sustainable progress of women, human society cannot develop sustainably. From the perspective of civilization, various cultural restrictions and regulations are mountains that weigh women down, preventing them from freeing themselves. Such old-age discriminatory practices are unlikely to be removed in a day. But we must start to take action anyway. I hope the Conference on Dialogue of Asian Civilizations will be a fresh start. This year marks the seventieth anniversary of the founding of new China. Many Asian countries have also been reborn after World War II. At this new historical juncture, I hopefully call on the whole Asia and other parts of the world to pay attention to the fate of women and to remove the big rock that weighs down women, namely, the near-universal oppression of and discrimination against women. Today, all kinds of favorable conditions have been created for the complete emancipation of women. The Industrial Revolution represents the objective basis of modern women’s liberation. This revolution has created opportunities and conditions for women to go out and into the workplace in response to the huge demand for labor in modern industries. Today’s rapid development of science and technology, especially with the arrival of the electronic information age, has paved the way for women to prioritize their own advantages and play their own roles. The patriarchal technology and social foundation have collapsed and is being replaced by the new era of feminism that is just around the corner. At such a historic moment, we need to examine our beliefs and cultural traditions. It is exactly our mission to carry out inter-civilization dialogues and learn from one another. China is a Confucian society. It is both an ancient and an emerging power. Its economy now ranks second in the world and is expected to replace the United States as the world’s largest. It is conservatively estimated that by the middle of this century, China is due to become the greatest power in the world. A serious question is: what should China do as the largest power in Asia and the world? The attitude towards women is a simple touchstone. Therefore, how China treats women culturally, politically and economically is crucial to how the world treats women in the future. It should be noted that in the era of rapid global changes, Asia has reached a critical juncture in terms of development and the settlement of issues concerning Asian women. A better future for all Asian women is necessary to a better future for Asia. Throughout history, Asian women have made indelible contributions to the splendid development of Asian civilizations. The wisdom of ancient Asian civilizations embodies the outstanding wisdom of generations of Asian women. The rich and colorful cultures of Asia can be summed up in four words: love, peace, humility, and tolerance. Asian civilizations are not characterized by tigers, lions or wolves, but by rams and pandas. Asian civilizations have always been permeated with a maternal

The Future of Asia Rests on the Fundamental Elimination …

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spirit of broad tolerance and feminine warmth. Indian monk Bodhidharma came to China to preach. Chinese monk Xuanzang went on a pilgrimage for Buddhist scriptures to India. The Arab businessmen went to Chang’an to do business. The Jews received selfless assistance in Shanghai. Master Jian Zhen crossed the sea to Japan six times. The Hui people settle down all over China. These countless stories contain warmth behind them. The civilization message they carry is “love, peace, humility, tolerance,” which represents civilization and cultural spirit of harmony, generosity, and friendliness. The most serious defect in Asian civilizations lies in the widespread discrimination against women. This not only represents the common feature of historical prejudice against women in the course of world civilization but also shows the deep-rooted attribute of the historical discrimination against women among Asian civilizations. Asia, as an essential cradle of civilizations, is also a major region of discrimination. The “civilizational defect” of discriminating against women is the most critical issue that cannot be avoided at the Conference on Dialogue of Asian Civilizations. Women will be builders and leaders of Asia’s future. The liberation of women’s productivity in Asia is central to its rapid and sustainable development. In this regard, the conference is expected to generate a new wave of Women’s Liberation in Asia and the world. Women’s Liberation in Asia will inevitably drive Women’s Liberation around the globe. And its main trend is to terminate patriarchy, remove the fundamental cultural and civilization discrimination against women, and enter a Community with a Shared Future for Mankind in which men and women are equal. Translated by Mo Hao