Chad ends defence pact with France nixing its military presence

As Sahel nations move closer to Russia, Chad's top diplomat says country is 'very jealous of its sovereignty'.

Paris has argued that the warrants issued for war crimes are not valid as Israel is not a member of the ICC.

On Tuesday, Israel and Hezbollah, the Iranian-backed militant group in Lebanon, agreed to a cease-fire. The arrangement is a win for outgoing President Joe Biden, who has followed a hapless policy course through a calamitous year for the Middle East.

Ever since the Hamas attack on Israel on October 7, 2023, the Biden administration’s goal in the Middle East has been to contain the conflict. That policy didn’t exactly succeed: The fighting spread to Lebanon and even led to exchanges of fire between Israel and Iran. In the meantime, Washington gave Israel virtual carte blanche in Gaza, particularly in the first few months of the war; in doing so, it implicated itself in a war that has exacted a heavy toll not just on Hamas but on the people of Gaza. Israel’s onslaught has killed more than 44,000 Palestinians, mostly civilians, and displaced nearly the entire population of 2.2 million, many of them multiple times. An estimated 66 percent of structures that once stood in the Strip have been damaged or destroyed. And at every step, Israel dictated the scope and nature of the conflict, not just to its adversaries but also to Washington, escalating to the brink of all-out war with Iran.

Now Washington has helped broker a cease-fire, not in Gaza, but in Lebanon and northern Israel. If it holds, Biden may leave office able to say that he averted a regional war that could have drawn in the United States and others.

[Read: ‘The Iranian period is finished’]

The agreement likely will hold, because it serves the interests of all the parties directly involved. Hezbollah desperately needs the hiatus to regroup. Israel has assassinated most of its political leaders and battlefield commanders, including Hassan Nasrallah, and demolished much of its arsenal of rockets and missiles. The organization’s command-and-control capabilities are shattered, and many of its best fighters have been killed or badly wounded. Iran could use the pause to reconsider its national-security strategy: Hezbollah was the centerpiece of Iran’s forward defense, yet it turned out to be unable to deter or successfully combat Israel. The Lebanese militia either could not or would not fire large numbers of missiles on Israeli cities, such as Haifa, or strategic targets, such as the Dimona nuclear reactor.

Israel likely welcomes the cease-fire because it, too, is near exhaustion. Its munitions are depleted and its military overstretched, even as the insurgency in Gaza appears to be intensifying, however gradually. Israel has achieved virtually all of its most ambitious goals in Lebanon and stands to gain very little by continuing the conflict. It may even have risked reinvigorating Hezbollah had it overstayed, in the same way that the Israeli occupation of southern Lebanon from 1982 to 2000 led to the establishment of  the organization in the first place.

The negotiators, led by the Biden administration but also including France and others, were able to succeed because both sides had a clear interest in drawing down the conflict. The war in Gaza stands in stark relief. There, the two parties—the Israeli government and the remnants of Hamas’s leadership—both calculate that continuing to fight will further their political interests.

[Read: Israel and Hamas are kidding themselves]

By contrast, the Israeli military and public were eager to end the war with Hezbollah, especially on advantageous terms. Hezbollah has been so devastated that it was willing to agree to conditions it might once have deemed humiliating. The militia will withdraw its personnel and heavy equipment from southern Lebanon up to the Litani River, about 15 miles north of the border with Israel, as it was originally required to do by the United Nations resolution that ended the fighting in 2006. The Lebanese military and UN peacekeepers will fill the void, maintain order, and ensure that Hezbollah doesn’t return. Israel has agreed to a phased withdrawal from Lebanon, but the agreement stipulates that Israel and Lebanon can still exercise their “inherent right of self-defense,” which Israeli officials have signaled they see as a license to strike Hezbollah if they believe it is violating the terms of the cease-fire. That Hezbollah and Iran agreed to this imbalanced arrangement shows the extent of Israel’s military advantage and the decisiveness of its victory in this round of battle.

The Biden administration will be handing Donald Trump a Middle East that is still smoldering but no longer on the verge of explosion. Trump’s minions are already trying to suggest—preposterously—that his reelection is the main reason for the cease-fire. Biden’s Gaza-war policy has been indefensible as well as inept, in that it failed to prevent the Israeli invasion of Lebanon. But the president will leave office able to count as a success a deal that forestalls any realistic prospect of a large-scale, multifront, regional war in the Middle East.

Passing judgment on the Israeli-Palestinian conflict was never going to be simple for the International Criminal Court. Even harder than acting fairly and impartially would be appearing to have done so, in a conflict that stirs fierce passions the world over.

On top of that, equality before the law is a basic principle of justice, but until this point, the ICC has mainly prosecuted authoritarian and non-Western leaders. Almost all of the court’s top funders are Western democracies or their allies. Now, for the first time in its history, the ICC would be asked to assess the actions of a democratically elected government allied with the West, and to show that it could do so without special favor.

Last Thursday, the ICC rose to this challenge. A three-person panel at the court approved arrest-warrant requests for Israel’s prime minister, Benjamin Netanyahu, and former Defense Minister Yoav Gallant. The Israeli officials are accused of war crimes and crimes against humanity, including the murder and starvation of Palestinians.

[Eugene Kontorovich: The International Criminal Court’s folly]

Back in May, prosecutors also asked for arrest warrants for three Hamas leaders, who stand accused of extermination, murder, rape, and sexual assault against Israeli citizens during the attacks of October 7. Two of the three (Ismail Haniyeh and Yahya Sinwar) have since been killed by Israel. The ICC issued the arrest warrant for the third, Mohammed Deif. Israel claims to have killed him too, but Hamas has not confirmed his death.

The three judges who made the decision hail from Benin, France, and Slovenia, but were elected by all 124 member states of the ICC and went through a rigorous vetting process. Their months-long deliberations included engaging with the Israeli government and assessing its claim that its own courts could handle the matter.

Since its foundation, in 2002, the ICC has investigated crimes all over the world. It is limited in both the types of crimes it can investigate (genocide, war crimes, crimes against humanity, and aggression) and its territorial jurisdiction (restricted mostly to its member states, which include countries in the European Union, Latin America, the antipodes, and half of Africa). Yet it has managed to levy charges for crimes committed in 17 countries and issue arrest warrants for despots such as Vladimir Putin, Muammar Qaddafi, and Omar al-Bashir.

For years, however, many non-Western leaders have accused the court of having a pro-Western bias. The arrest warrants against Israeli leaders offer the ICC an opportunity to prove otherwise. But much will depend on how seriously countries allied with Israel take the court’s orders.

The court’s members include the majority of Western countries, which will now be obligated to arrest Netanyahu or Gallant if either sets foot in their territory. Canada, one of the court’s biggest funders, was among the first to commit to doing so. Belgium, Ireland, Portugal, Norway, Australia, Spain, Liechtenstein, the Czech Republic, Finland, the Netherlands, Denmark, and Slovenia have followed suit. Most other Western countries have treated the warrant with vagueness, generally agreeing that it is valid without committing specifically to arresting Netanyahu and Gallant.

Initially, only one EU member, Viktor Orbán’s Hungary, a self-described “illiberal democracy,” outright opposed the warrant and even asked Netanyahu to visit. But on November 27, France declared that it considered Netanyahu immune from the ICC’s order because Israel is not a member of the court. If this principle is to be applied elsewhere, Putin, too, should be considered immune, given Russia’s non-membership in the ICC. The United States is also not a member of the court and is in fact openly hostile to its operations. The Biden administration has declared its disagreement with the arrest warrants, and surrogates of President-Elect Donald Trump have accused the court of anti-Semitism, promising a much tougher approach when Trump comes into office.

Netanyahu, like many others wanted by the court, will probably never appear before it. But that doesn’t make the ruling meaningless. International law has always been aspirational, in part because the world lacks an international law-enforcement agency (Interpol serves only to coordinate among various national police forces). But international justice has more significance in the world today than at any previous time in human history. Dozens of treaties obligate countries around the world and are referenced every day in national and transnational courts, sometimes leading to real results for victims and perpetrators. Viewed from a long historical perspective, this is a grand achievement. And last week’s ruling, by demonstrating an equal application of international law to a Western country, advances that cause.

In Governing the World: The History of an Idea, the historian Mark Mazower writes that the quest for a global court began before the First World War, with an enthusiastic, international group of peace activists who hoped that arbitration could bring an end to war. President Theodore Roosevelt, an ardent supporter of that movement, helped give tooth to the Permanent Court of Arbitration, founded in 1899 at The Hague. But advocates’ hopes soon crashed into the gory realities of the 20th century. The First World War killed millions. The League of Nations, created in its aftermath, was soon overtaken by events: Liberalism retreated behind fascism and communism in the 1930s, and a Second World War followed the first, culminating in atrocities with little precedent in human history.

[Arash Azizi: The problem with boycotting Israel]

Still, the quest for international justice did not die. The defeat of Nazi Germany and of Japan, and the revelation of the extraordinary extent of their crimes, led to international trials in Nuremberg and Tokyo and the foundation of the United Nations.

Nearly a century later, the International Criminal Court was founded during the optimistic period that followed the fall of the Soviet Union, in 1991. Democracy appeared ascendant, maybe even inevitable. The genocides in Rwanda and the territories of the former Yugoslavia tempered that period’s hopes—but they were met with international tribunals, which held out the promise that war criminals could no longer expect impunity. A United Nations conference in 1998, attended by representatives of 161 states, adopted the Rome Statute, which established the ICC four years later.

Many of the legal professionals who went to work for the ICC had been shaped by the experience of working for the ad hoc tribunals for Rwanda and Yugoslavia, which were relatively successful in delivering verdicts against human-rights offenders. For example, the Iranian Canadian lawyer Payam Akhavan served as a legal adviser at the tribunals for both Rwanda and Yugoslavia and then argued cases before the ICC, where he represented post-Qaddafi Libya as the country attempted to bring officials of the former regime to justice. In his book, In Search of a Better World: A Human Rights Odyssey, Akhavan describes the establishment of the ICC as the consummation of the idea of justice propounded at Nuremberg.

But the ICC has been bedeviled by controversy for much of its short life. In its early years, the court focused largely on African war criminals, because many of its member states were African. This led to allegations of bias. In the years since, it has expanded its operations across the world. And yet, most people live in countries where the court has no jurisdiction. Powerful nations such as China, India, Indonesia, and Saudi Arabia never joined. The United States, Israel, and Russia signed the Rome Statute but then withdrew their signatures. The year the court was founded, the United States adopted the American Service-Members’ Protection Act, in which it promised to take any necessary measures to release “any U.S. or allied personnel” detained by the court.

A far simpler way of denying the court’s authority is to ignore it. In 2015, South Africa refused to arrest Sudanese President Omar al-Bashir despite an ICC warrant. Earlier this year, Mongolia all but rolled out the red carpet for a visit from Russian President Vladimir Putin, the ICC’s warrant for his arrest notwithstanding.

But none of this means that the court, or the quest for international justice more broadly, is ineffectual. Putin has had to skip many an international summit (he skipped the recent Group of 20 meeting in Brazil, just as he did last year’s BRICS meeting in South Africa). And the ICC’s legal work can be used by other courts to prosecute alleged perpetrators. In the case of Israel, Netanyahu and Gallant are unlikely to ever be tried in The Hague, but the world has become much smaller for them. The warrants also provide an opportunity for Israel’s judicial system to prove its mettle: The ICC has declared that if Israel chooses to prosecute the allegations in its national court system, the warrants will be dropped.

The quest to have human conflicts decided by men and women in robes and wigs, and not just those in berets and boots, should resonate deeply with Israel’s founding ideals. The state’s declaration of independence in 1948 promised that it was “the natural right of the Jewish people to be masters of their own fate, like all other nations, in their own sovereign State.” But it anchored this right in international law, pointing to the newly formed United Nations, which is mentioned seven times in the declaration.

Israel’s first government was led by nationalists and socialists. But the country’s first justice minister, and the architect of its judicial system, was one of the few signatories of the declaration who defined himself primarily as a liberal. A Berlin-born lawyer, Pinchas Rosen had moved to the British Mandate for Palestine in 1926, at the age of 39, having earned law degrees in Germany before the country’s liberal traditions were destroyed by Nazism.

Israel was hardly a liberal paradise in its early years. It enforced a military rule over its Arab citizens until 1966. But Rosen did establish a robust court system and was adamant that the State of Israel was to be a state of law. The country joined the United Nations and, with such legendary diplomats as the British-educated Abba Eban, overcame the isolation of its early years to establish a seat for itself at the table of international law. Israel’s occupation of Palestinian territories since 1967 has rightly called that commitment to the law into question; but it has also been the subject of contestation within the country.

[Gershom Gorenberg: Israel’s disaster foretold]

Practically all of Israel’s political leaders have condemned the ICC’s decision. But some voices of dissent are audible. Naama Lazimi, a progressive member of the Knesset, called Thursday “a sad day for Israel” and put the blame for the decision on Netanyahu, not the court. “This was unnecessary,” she wrote on X, adding that it could have been avoided if the Israeli government had undertaken an independent inquiry and pursued a settlement to end the war and return the hostages held by Hamas. “But Netanyahu chose and still chooses his own position and cynical and personal interests,” she concluded: “The Hague has come out against Netanyahu, Netanyahu against Israel.” The Israeli organization Peace Now has taken a similar position, blaming the country’s leadership.

The long-term interests of Israel and those of enthusiasts for international law need not diverge. As a small country with many ill-wishers, surrounded by militias that clamor for its destruction, Israel often feels itself under siege and classifies any action against it as an unforgivable betrayal. But the country owes much of its past success to its recognition under international law and its membership in the community of democratic nations. Illegally occupying the Palestinian territories, and disregarding competent international forums such as ICC, serve to undermine that status. A world where liberal democratic norms, such as respect for international legal institutions, are more prevalent will ultimately be a safer one for Israel, especially if it wishes to fulfill the dream of its founders to be a Jewish and democratic state.  

The call from The Hague should thus be seen as an urgent message that the country needs to correct its course and step back from the campaign it has pursued since October 2023. True friends of Israel are not those who attempt to shield it from international justice. They are those who remind it that as a sovereign nation, it has the right to defend itself—but not the right to be immune from legal judgment.

Dominique Pelicot, 72, is facing the maximum sentence for rape in a case that has horrified France.

The meeting follows an IAEA resolution denouncing Iran for what the nuclear watchdog called a lack of cooperation.

The protests come two days before the International Day for the Elimination of Violence Against Women.

My immigrant parents—my father especially—are ardent Christians. As such, my childhood seemed to differ dramatically from the glimpses of American life I witnessed at school or on television. My parents often spoke of their regimented, cloistered upbringings in Nigeria, and their belief that Americans are too lax. They devised a series of schemes to keep us on the straight and narrow: At home, we listened to an unending stream of gospel music and watched Christian programming on the Trinity Broadcasting Network. The centerpiece of their strategy, however, was daily visits to our small Nigerian church, in North Texas.

I quickly discerned a gap between the fist-pumping, patriotic Christianity that I saw on TV and the earnest, yearning faith that I experienced in church. On TV, it seemed that Christianity was not only a means of achieving spiritual salvation but also a tool for convincing the world of America’s preeminence. Africa was mentioned frequently on TBN, but almost exclusively as a destination for white American missionaries. On-screen, they would appear dour and sweaty as they distributed food, clothes, and Bibles to hordes of seemingly bewildered yet appreciative Black people. The ministers spoke of how God’s love—and, of course, the support of the audience—made such donations possible, but the subtext was much louder: God had blessed America, and now America was blessing everyone else.

In church, however, I encountered an entirely different type of Christianity. The biblical characters were the same, yet they were evoked for different purposes. God was on our side because we, as immigrants and their children, were the underdogs; our ancestors had suffered a series of losses at the hands of Americans and Europeans, just as the Israelites in the Bible had suffered in their own time. And like those chosen people, we would emerge victorious.

Over time, I learned that Christianity is a malleable faith; both the powerful and the powerless can use it to justify their beliefs and actions. This is, in part, the message of Scholastique Mukasonga’s Sister Deborah, which was published in France in 2022 and was recently released in the United States, in a translation by Mark Polizzotti. Set in Rwanda in the 1930s, the novel spotlights a group of recently arrived African American missionaries who preach a traditional Christian message about a forthcoming apocalypse, but with a twist: They prophesize that “when everything was again nice and dry, Jesus would appear on his cloud in the sky and everyone would discover that Jesus is black.” These missionaries are a destabilizing influence in a territory dominated by another version of Christianity, established and spread by the colonizing Belgians, that emphasizes the supremacy of a white Jesus.

[Read: A family story about colonialism and its aftereffects]

The most vital force in the novel is Sister Deborah herself. She is the prophetic, ungovernable luminary of the African American contingent, and possesses healing powers. Over the course of her time in Rwanda, she develops a theology that centers Black women; as a result, she is eventually castigated by her former mentor, Reverend Marcus, a gifted itinerant preacher who serves as the leader of the missionaries. Sister Deborah is a novel about the capaciousness of Christianity but also the limits of its inclusivity—particularly for the women in its ranks.

Those limits are evident throughout the novel. The first section is narrated by a woman, Ikirezi, who recalls her childhood in Rwanda. She’d been a “sickly girl” who required constant attention, yet her mother had avoided the local clinic: She had “no confidence in the pills that the orderlies dispensed, seemingly at whim.” Ikirezi’s mother eventually determines that her child’s chronic illness comes “from either people or spirits.” So, in a fit of desperation, she decides to take her to Sister Deborah. She doesn’t know much about this American missionary except that she is a “prophetess” who possesses the gift of “healing by laying on hands.” Upon learning of his wife’s plans, Ikirezi’s father explodes:

You are not going to that devil’s mission. I forbid it! Didn’t you hear what our real padri said about it? They’re sorcerers from a country called America, a country that might not even exist because it’s the land of the dead, the land of the damned. They have not been baptized with good holy water. And they are black—all the real padri are white. I forbid you to drag my daughter there and offer her to the demon hiding in the head and belly of that witch you call Deborah. You can go to the devil if you like, but spare my daughter!

Through Ikirezi’s father’s outburst, Mukasonga deftly sketches the two opposing Christian camps in the novel—one that depends on the Bible to protect its status, and the other that uses the Bible to attain status. The white padri (priests) seek to maintain their spiritual control of the local population by labeling the African American missionaries as evil interlopers. The missionaries, for their part, have positioned themselves as an alternative religious authority, and they begin to attract many followers, especially women, who are drawn to their energetic services and Sister Deborah’s supernatural abilities.

Ikirezi’s mother defies her husband and takes Ikirezi to see Sister Deborah. They arrive at the American dispensary, where Sister Deborah holds court “under the large tree with its dazzling red flowers, sitting atop the high termite mound that had been covered by a rug decorated with stars and red stripes.” She asks the children who are gathered before her, Ikirezi among them, “to touch her cane while she lay her hands on their heads.” Afterward, Ikirezi recalls “that under the palms of her hands, a great sense of ease and well-being spread through me.” Ikirezi’s depiction of Sister Deborah remains more or less at this pitch through the rest of this section: deferential and mystified, studied but also somewhat distant. As time passes, Ikirezi’s reverence for Sister Deborah only grows, forming a scrim that obscures the healer in a hazy glow.

The novel then pivots to Sister Deborah’s point of view; she expands on and revises Ikirezi’s portrait of her life. As a child in Mississippi, Sister Deborah discovered that she had healing powers. Her mother pulled her out of school, dreading “people’s vindictiveness as much as their gratitude” for her daughter’s gift. Shortly afterward, Sister Deborah is raped by a truck driver, which shifts the trajectory of her life dramatically. She has a profound religious experience when she visits a local church, and soon after falls in with Reverend Marcus.

Reverend Marcus initially sees Sister Deborah as a tool to advance his own ambitions. He is concerned about the suffering of Black people around the world: “the contempt, insults, and lynchings they endured in America; the enslavement, massacres, and colonial tyranny forced upon them in Africa.” His theology is focused not only on their salvation but on their ascendancy as well.

Sister Deborah begins to perform healings during Reverend Marcus’s revival services, and eventually, he brings her along on a missionary trip to Rwanda. There, the reverend and Sister Deborah initially work in harmony, attracting devoted new converts. But their partnership begins to fray when a divine spirit informs Sister Deborah that a Black woman, not a Black Jesus, will save them. Reverend Marcus’s response is both a warning and a prophecy: “If we follow you in your visions and dreams, we step outside of Christianity and venture into the unknown.”

Although the reverend initially accepts Sister Deborah’s “vision” of female power, he eventually uses it to undermine her, condemning her as a witch. Even within his progressive and radical theology, Reverend Marcus believes that women must serve men; in Mukasonga’s telling, he is a man whose shortsightedness and thirst for power eventually overwhelm his generally good intentions. His behavior reflects a reality that many Christian women have experienced, Black women in particular. In Rwanda, Sister Deborah is contending with a caste system that installed white men at the top and placed Black women at the bottom. Sister Deborah’s claim that the savior is a Black woman undermines that status quo. And the reverend’s response reveals a contradiction that many Black Christian women have faced: They are encouraged to seek spiritual freedom but are still expected to remain subservient.

[Read: Why did this progressive evangelical church fall apart?]

What Reverend Marcus doesn’t realize, however, is that his warning about “ventur[ing] into the unknown” has also given Sister Deborah a route for her own liberation. Like the women in Mukasonga’s prior work—a collection of accomplished memoirs, novels, and short fiction—Sister Deborah explores and then occupies unfamiliar realms. Unfamiliar, that is, to men, who create hierarchies in which they can flourish and then mark any territory beyond their reach as benighted. Yet it is in those benighted spaces, Sister Deborah comes to believe, that Black women can thrive. A group of women begins to follow her, and she changes her name to Mama Nganga. Little girls collect “healing plants” for her. She treats local sex workers, and invites homeless women to stay with her. She constructs an ecosystem of care and protection for women and proudly claims the label that Ikirezi’s father placed on her at the beginning of the novel: “I’m what they call a witch doctor, a healer, though some might say a sorceress,” she declares. “I treat women and children.” For Sister Deborah, Reverend Marcus’s Christianity is inadequate because it prioritizes dominance over service. She abandons that approach in favor of pursuing the true mission of Jesus: to uplift and care for the most vulnerable.

Mukasonga’s slim novel is laden with ideas, but perhaps the most potent and urgent is her assertion that sometimes, Black women cannot achieve true freedom within the confines of Christianity. By exposing how even progressive interpretations of the faith can uphold patriarchal norms, Mukasonga invites her reader to question the limitations imposed on marginalized believers. In Sister Deborah, real liberation lies in eschewing conformity to any dogma, even the Bible. But the novel is more than a critique of religious institutions: It is a call to redefine faith, perhaps even radically, on one’s own terms.

France celebrates Beaujolais Nouveau 2024 release