The Shorenstein Asia-Pacific Research Center inaugurates the Stanford Kyoto Trans-Asian Dialogue on 10 and 11 September 2009, with the cooperation of the Stanford Japan Center and the generous support of the City of Kyoto and other donors.

The Dialogue gathers established and rising leaders in various sectors - industry, media, academia, politics - for annual discussion of critical issues of shared concern. Experts from Stanford University and specialists from around the region will launch the Dialogue sessions in focused topics within the annual theme. The 2009 Dialogue centers on the question of "Energy, Environment, and Economic Growth in Asia," with sessions on the Geopolitics of Energy in Asia, Energy Efficiency, Clean Technology, and Post-Kyoto Greenhouse Gas Emissions.

Benjamin Self, Takahashi Fellow in Japanese Studies, directs the effort. "The Dialogue brings together distinguished experts from Stanford and Silicon Valley, top specialists from around the region, and leaders in various fields. The meeting begins with an exploration of the influence of energy competition on international relations in Asia. After establishing the geopolitical context the group will explore new ideas on how to promote energy efficiency, clean technology, and the reduction of carbon emissions."

The Stanford Kyoto Dialogue creates a new regional forum, with diverse participation from not only Japan but also South Korea, China, Vietnam, Indonesia, India, and Singapore. Working with the City of Kyoto, famous for "green" initiatives, Stanford's Shorenstein APARC will support inventive collaboration on common challenges.

Jeremy M. Weinstein, an associate professor of political science, has been appointed Director for Democracy at the National Security Council (NSC). He will be responsible for democracy and governance-related issues and formulate broader U.S. government policies on global development.

"Jeremy brings a brilliant mind, inexhaustible energy, political savvy, and superb social science skills to his new position at the National Security Council," said Larry Diamond, director of the Center on Democracy, Development, and the Rule of Law (CDDRL) at Stanford's Freeman Spogli Institute for International Studies (FSI). "In addition, his recent service on the Committee on the Evaluation of USAID Democracy Assistance Programs and his field research and experiments on governance in Africa should help him bring a creative approach to U.S. policies to advance democracy and improve governance around the world."

Weinstein's new position follows four other Stanford FSI appointments to the Obama administration. Political Science Professor Michael McFaul and Elizabeth Sherwood-Randall, a former senior research scholar at the Center for International Security and Cooperation (CISAC), also work at the NSC as special assistants to the President. McFaul heads Russian and Eurasian affairs and Sherwood-Randall is responsible for European affairs. Law Professor Mariano-Florentino Cuellar serves on the White House Domestic Policy Council in charge of directing criminal justice and immigration policy, and Paul Stockton, a former CISAC senior research scholar, is an assistant secretary of defense responsible for homeland defense and Americas' security affairs.

Weinstein, who is on leave from Stanford, is a faculty member at CDDRL and CISAC. His academic research focuses on civil wars, ethnic politics, the political economy of development, democracy and Africa.

Political Science Professor Scott D. Sagan, CISAC co-director, said although Weinstein is one of the nation's leading scholars on African politics his interests and expertise are much broader. "Jeremy has written compelling studies of the causes of civil war and the roots of conflict resolution and democratic reform," he said. "He will bring important insights from social science and history to help Washington policy-makers address complex policy problems throughout the developing world."

FSI Director Coit D. "Chip" Blacker, the Olivier Nomellini Professor in International Studies, who served under former President Bill Clinton, said the Obama administration is fortunate to have someone of Weinstein's caliber. "Jeremy's intellectual drive, his field experience with conflict-ridden countries, and his passion for democracy and better governance will help strengthen U.S. relations with states in transition and improve prospects for political and economic advance."

In 2008, during Obama's campaign, Weinstein served as an advisor on development and democracy. He continued working during the transition as a member of the National Security Policy Working Group and the Foreign Assistance Agency Review Team.

Weinstein, 34, is the author of Inside Rebellion: The Politics of Insurgent Violence, which received the 2008 William Riker Prize for the best book on political economy. His most recent book is Coethnicity: Diversity and the Dilemmas of Collective Action, published in 2009. He has also published articles in a variety of journals including Foreign Affairs, the American Political Science Review (APSR), the Journal of Conflict Resolution, Foreign Policy and the Journal of Democracy. Two articles in APSR, titled, "Handling and Manhandling Civilians in Civil War" and "Why Does Ethnic Diversity Undermine Public Goods Provision," received, respectively, the 2005 Sage Prize and 2007 Gregory Luebbert Award, and the 2008 Heinz Eulau Award and the 2008 Michael Wallerstein Award. In 2008, Weinstein also received the Dean's Award for Distinguished Teaching at Stanford.

Weinstein earned a bachelor's with high honors from Swarthmore College in 1997, and a master's and doctorate in political economy and government from Harvard University in 2001 and 2003, respectively. He is a native of Palo Alto, California.

David G. Victor and Richard K. Morse explain why coal, the world's fastest growing fossil fuel and leading source of greenhouse gas emissions, is here to stay and how climate policy can tackle this problem. Their piece is also featured in Engineering World's October/November 2009 issue.

The Arab and Muslim world is indeed in crisis. This crisis, however, may give us a new opportunity to reclaim our fate from foreign powers, local autocrats, and religious fanatics. To do so, we can benefit from recuperating the best elements from our great tradition of Arab nationalism.

Under the banner of "Arab nationalism," we have had many moments of bravery, unity, and triumph. Arab nationalism ended colonialism and forged connections among emerging states, making an indelible mark on the history. This nationalism was not perfect, but it was crucial in our struggles for self-determination, and provided a unifying vision--a project for a future beyond sectarian or even national interests. It is a vision that we need more than ever today. 

This vision is still alive among the peoples of the Middle East and North Africa. We can see it, for example, in the constant demonstrations of support for the Palestinian cause. It also underlies the appeal of various forms of fundamentalism.  As much as they discomfit the West and secular Arabs, these currents embody precisely that yearning for a unified community. The umma may have replaced the Arab nation, and Islamism may have taken up the banner of resistance from Arab nationalism for many Muslims, but forms of Islamism have always been with us, and nationalist and Islamic currents have always been intertwined

Arab nationalism itself aimed to be a pan-Arab "supra-nationalism." Even while fighting for national independence, it maintained a vision of the transnational community and a respect for the shared Islamic character of peoples and cultures. The secular nationalist Michel Aflaq saw the strong connections between Islam and Arab nationalism, and prophesized that "A day will come when the nationalists will find themselves the only defenders of Islam.

Thus, Arab nationalism always shared a number of themes with Islamist movements:  the search for a unified collective consciousness, the desire for a renaissance of Arab language and culture and, of course, anti-imperialism. Resurgent political Islamism, in turn, has absorbed many positions and lessons from its secular nationalist cousin.  

It has become commonplace to remark how Islamism has taken up the banner of resistance to Western domination, and of cultural and even national independence.  For decades, however, it was the West and "moderate" Arab governments which sought to exploit the conservative Islamist currents against the radical nationalists. Our "dirty little secret" - Islamists and secular nationalists included - is that no one has been immune to the opportunistic lure of complicity with foreign powers bent on regional hegemony for their own purposes. We must get past this deadly mutual instrumentalism. It has corrupted great nationalist movements and turned Islam into a doctrine of division and - at the extremes -- armed fanaticism. 

The attempt to set the Arab world against Iran is the latest instance of this futile strategy.  A generalized Sunni-Shiite conflict would destroy pan-Islamism as surely as national selfishness destroyed pan-Arabism. Regimes and populations have resisted this strategy. Arabs states have insisted that concerns about Iran be addressed in the context of the region as a whole.  During the latest Gaza crisis, populations throughout the Arab world kept in check the opportunistic tendencies of certain regimes, and expressed trans-confessional solidarity with the Palestinian resistance. At moments like these, we see that the spirit of pan-Arab nationalism and pan-Islamic solidarity lives.

A revival of this spirit will not come from governments, but from the region-wide popular movements that form in the abyss between regimes and people. A revival of this spirit will not come from governments, but from the region-wide popular movements that form in the abyss between regimes and people. There, we see the yearning for a new form of "nationalism without a nation" that can provide justice, unity and true independence throughout the Arab world. Islamic movements are not the true fulfillment of the nationalist promise, but they have infused it with a renewed spirit of resistance and collective energy. If the self-perpetuating authoritarian regimes, built by nationalist parties, helped to bury Arab nationalism, the new resistance movements, often led by Islamists, are helping to revive it.

A new form of pan-nationalism is arising - generally secular, while still assertive of Arab and Islamic identity, and proud of being involved with the other cultures and languages of the world. This form of consciousness is embedded in new means of international communication, in new networks that have been created among the diaspora and indigenous communities, and in new, creative and profane uses of culture and language that have developed. It detests authoritarianism and corruption, and yearns for democracy and the rule of law, while firmly rejecting foreign military intervention and refusing Western condescension. Where traditional nationalism and Islamism want to be restrictive and controlling, it wants to be capacious and daring, opening our imaginations to new cultural and social possibilities.

This incipient form of transantionalist, pan-Arab consciousness still lacks political effectiveness. It gets squeezed between politically adept forces that speak for state authority or preach sharia. Societies remain divided between an ossified "patriotic" nationalism (wataniya) and a powerful but politically amorphous yearning for transnational solidarity (qawniya). The result is a kind of three-way divorce à l'italienne, with the three parties - the state and its clients, secular and progressive constituencies, and Islamic currents - living uncomfortably separate lives under the same national roof. 

The present economic crisis may provide new opportunities for those with a secular and democratic perspective to shape the debate. In the face of worsening social conditions, Islamists do not have a particularly attractive economic agenda. Their substitute, sharia, has some popular appeal as a means of reducing crime and corruption, but their notion of social justice is caritative, not political; it seeks to alleviate the plight of the poor through alms, rather than to reduce poverty through structural change. 

Thus, it was independent activists who mobilized thousands of Egyptians against the reversal of popular Nasserite land reforms, and organized strikes and demonstrations in the Nile delta during the spring of 2008, while Islamists either hesitated or fully adopted the defense of state policies. Islamists are generally uncomfortable with these kinds of movements, which engender a discourse of popular empowerment that slips beyond their control. As these movements spread, they will offer progressive forces new opportunities to shape the agenda with a discourse of justice based on social rights.

We must be wary of false optimism, however. These mobilizations remain rare, and regimes use every tool to prevent such social movements from coalescing with each other or, especially, with Islamist movements. Regimes have become adept at co-opting discourses of cultural or national identity, defending putatively Islamic values against demands for social and human rights, characterized as Western intrusions. This helps to reproduce the division between Islamists and progressives, pushing the latter into a culturalist "identity trap."

Of course, we cannot ignore the fundamental disparity between progressive and Islamist perspectives. On a theoretical level, these two notions are irreconcilable. Still, there will be significant opportunities for alliances that can be tactically advantageous to both currents and substantively important to the people of our region. And the principles that will enable effective, unified action will be the same principles that motivated our historic nationalist movements: a passion for national and regional independence, a commitment to regional cooperation, an insistence on equal and consistent treatment in international affairs. Across ethnic and confessional groups, the people of the region share a vision of a polity that provides political freedom and the rule of law for all citizens, while improving the economic and social lives of our populations. Whether they call themselves secular or Islamist, the most successful movements in our region will be the ones which can most credibly claim to advance these principles.

We do not wish to underestimate the difficulties we face. Neither nationalism nor Islamism is necessarily about democracy. It is understandable, given the arrogant and hypocritical foreign discourses in which they are embedded, that many of our people view the concepts of democracy, human rights, and the rule of law with suspicion. The interventions of the West create a lot of trouble, but also introduce new strategies and ideas - ideas that we can use to create new openings for ourselves. We can see how, in places like Iraq, Lebanon, and Palestine, the promotion of "democracy" has, however unintentionally, opened new possibilities that have been exploited by local forces to strengthen their credibility and independence.

We must use all opportunities to reawaken the progressive spirit of nationalism, to transform the best of our past into something real and new, creating spaces of unity, democracy and pluralism. We must use all opportunities to reawaken the progressive spirit of nationalism, to transform the best of our past into something real and new, creating spaces of unity, democracy, and pluralism. In doing that, we cannot afford to ignore any of the lessons of our history, or of the rest of the world. We must insist on incorporating the new and powerful lessons of the last 60 years. To paraphrase Michel Aflaq again, democracy, political and intellectual freedom, a respect for human rights, and the rule of law are, we find, the only effective defenders of nationalism and Islam. The day has come.

The capture and permanent storage of CO₂ emissions from coal combustion is now widely viewed as imperative for stabilization of the global climate.  Coal is the world’s fastest growing fossil fuel.  This trend presents a forceful case for the development and wide dissemination of technologies that can decouple coal consumption from CO₂ emissions—the leading candidate technology to do this is carbon capture and storage (CCS). 

China simultaneously presents the most challenging and critical test for CCS deployment at scale.   While China has begun an handful of marquee CCS demonstration projects, the stark reality to be explored in this paper is that China’s incentives for keeping on the forefront of CCS technology learning do not translate into incentives to massively deploy CCS in power plant applications as CO₂ mitigation scenarios would have it.  In fact, fundamental and interrelated Chinese interests—in energy security, economic growth and development, and macroeconomic stability—directly argue against large-scale implementation of CCS in China unless such an implementation can be almost entirely supported by outside funding.  This paper considers how these core Chinese goals play out in the specific context of the country’s coal and power markets, and uses this analysis to draw conclusions about the path of CCS implementation in China’s energy sector. 

Finally, the paper argues that effective climate change policy will require both the vigorous promotion and careful calculation of CCS’s role in Chinese power generation.  As the world approaches the end of the Kyoto Protocol in 2012 and crafts a new policy architecture for a global climate deal, international offset policy and potential US offset standards need to create methodologies that directly address CCS funding at scale.  The more closely these policies are aligned with China’s own incentives and the unique context of its coal and power markets, the better chance they have of realizing the optimal role for CCS in global climate efforts.