Thank you, Mr. Chair, and thank you for inviting me to offer testimony to the committee.
It's an honour to be here with you again and to discuss this very important topic. As you may know, I am a political geographer and my expertise is in post-war reconstruction. I teach at the Canadian Forces College in Toronto as well as the Royal Military College in Kingston.
Uniquely, I am one of the only Canadian civilians to have worked for the big three: the Pearson Peacekeeping Centre, the Peace Support Training Centre, as well as the U.S. Peacekeeping and Stability Operations Institute, all of which had some focus on providing excellence in research, training and mentorship of the wider international peace operations community.
I'm often called upon by the Canadian Forces to work with them on the complex identity and culture dimensions of interventions. In essence, that's how to manage the people problems that arise in conflict environments. Why and how conflict-affected people react and respond to our interventions, also known as peacekeeping, can really come as a surprise to many of the western interveners.
It's from this theoretical and practical perspective I approach this testimony to the committee. Today I want to offer two concepts for your consideration in your study on Canada's contribution to international peacekeeping. The first is whether peacekeeping is an issue of national defence and security or an issue of national identity. The second is how peacekeeping fits into the spectrum of operations and how Maslow's hierarchy of needs can help manage expectations related to our contribution to international peacekeeping.
To begin, I will orient us to collective security and the transition going on in the international community. We know that Canada is part of a collective security web in which we commit our diplomatic, defence, development, humanitarian and private sector capabilities so that we can work shoulder to shoulder with our allies in these insecure environments around the world, not only to alleviate the suffering of populations, mostly the civilian populations, but equally so to protect Canada's sovereignty and the security of Canadians. We also know that Canada and the wider international community is going through a transition of understanding from 20th-century models for peace and security towards the emergent 21st-century trends of security.
We know that most of the literature, theory and practice related to peacekeeping refers to it as part of peace operations and that this term, peace operations, is in fact the catch-all phrase of today. After reading all of the committee meeting evidence provided by your guest witnesses this year, I want us to focus on the meaning and utility behind the words rather than the words themselves.
We also have scientific evidence that the only thing that will not change during this transition of understanding is the human behaviour induced by violent armed conflict. Scientists know for certain that conflict-affected peoples tend to act, react, reorient and behave the same way across almost all cultures, geographies, religions, social structures, economies and ideologies. In a world in transition, this is something we can count on, unfortunately.
Let's begin with a reframing discussion. In essence, what meaning do you place on peacekeeping? Is peacekeeping a policy, a security strategy, a conflict management mechanism? Is it an element of Canadian identity? Can you decide whether peacekeeping is a noun, a thing, or is it a verb, an activity? As you have obviously determined, peacekeeping can be all of these things for many reasons.
As past committee guests have provided testimony, Dag Hammarskjöld and Lester B. Pearson envisioned peacekeeping to be an activity that would result in an environment for which ceasefires and peace agreements could take hold. In addition, other invited guests have suggested that peacekeeping is dead and we need to just get over it and move on.
This is important because peacekeeping has survived as an activity of the UN because it's an effective tool in the conflict management tool box when applied in specific conflict situations. In practice and in theory, the tool box is called peace operations and peacekeeping is just one of the tools, yet the notion of peacekeeping has survived in the minds of Canadians because its meaning matters to Canadian identity as a nation.
We're told that it is part of our collective memory of Canada and if it is dead, so too is a part of Canada. People are very sensitive about this. The very notion that peacekeeping is dead can foment much hatred among the media, government and Canadian public.
If peacekeeping has multiple meanings, then we need to maintain its purpose as a meaningful part of our Canadian identity, while managing its limitations as one tool in a group of many, by including it in the spectrum of operations that have their roots in the 19th and 20th centuries and which are being discarded or newly fitted for the emergent security environments in the 21st century.
It becomes a likelihood that Canada will want to be at the heart of international discussions on devising and delivering improved ways to manage conflicts, if in fact peacekeeping is a part of our national identity, and we have experience in all its applications within the wider spectrum of operations. Perhaps then, the committee will consider that peacekeeping is a multi-faceted issue of national defence and security, as well as an issue of Canadian identity.
In other words, meaning matters in the discussion. This could help us better understand Canada's roles and responsibilities in peace operations, application and its reinvention. Where does it fit? How does peacekeeping fit into the spectrum of operations?
Did you receive a set of slides?