Armenian Government
States and international law can acknowledge national self-determination mostly when a firm reason is behind it. This kind of recognition may not bear moral grounds, although, in the paper, the authors present cases strongly connected with moral justification for national self-determination. Yet, what is national self-determination, and why is it important? In the paper, national self-determination or self-government is defined as groups having the exact characteristics of social and economic life, their success, and the general political power existing within the state. The question of self-determination arises when one state invades or conquers another territory. Moral justification for self-determination can be mistakenly accepted as something existing in ideal conditions. It is not about idealizing but instead asking questions such as: “Can moral justification work for the benefit of states that have stayed the same for a long time?” or “Is there a moral right for particular territories to stay the same or become a separate one?” (Margalit & Raz, 1990) To focus more on the topic, the authors chose two specific approaches. First, not to include claims by third-world countries regarding self-determination. Second, exclude the possessory right and accept the right for the title. Further, comes the question of which groups can be qualified for national self-determination. The authors brought six main characteristics having which the group can possess the right to self-determination (Margalit & Raz, 1990). The characteristics are the following: 1. Common character and culture – People that share common culture and lifestyle. For example, national cuisine, traditions, language, art, literature, etc. 2. Growing up in the culture - It claims that people raised in a particular culture will be affected by it. Their lifestyles and tastes will be formed based on the culture they were raised in. 3. Mutual recognition - Living in the same group, people become members of it. For the group members, it is vital to recognize and be recognized by other members. 4. Membership recognition - If the former characteristic is about the recognition of other group members, this is more personal. One has to be conscious of his/her belonging to the group, tastes, likes and dislikes, obligations, etc. 5. To belong, not to achieve - Being a member of a group is not an achievement but more a belonging. For example, being an Irishman is a belonging. However, being a good Irishman is an achievement (Margalit & Raz, 1990) 6. Large, anonymous groups - The groups are considered large rather than small ones, where members are anonymous, but still, they share the same culture and values. Groups that possess the six criteria mentioned above are called encompassing groups. This, in its turn, has its benefits. The collective achievements of the group positively affect individuals within that group. Hence, individuals in the encompassing groups are more likely to obtain self-identification and a feeling of safety. This is called the value of encompassing groups. Usually, the growth of the group cannot be reached if there is no political power enforced by the members themselves (the instrumental case). Another value, called “an argument for the intrinsic value of self-government,” suggests that individuals express more self-rule through time. For example, their well-being depends on their engagement in the encompassing groups, public life gains more importance, politics becomes an inseparable part of the community, and eventually, self-governance enhances the political space in the community. The value of the subjective element accepts the fact that all members of the community have the right to speak up publicly about their issues and concerns). Briefly, individuals become part of daily politics. This kind of reasoning provides the base for accepting self-determination. Given the right to self-determination, one can decide who is the governing force and what kind of decisions can be applicable in certain situations. The right of self-determination should be a collective one, where the growth and well-being of the group should be above the individual one. In this case, encompassing groups perform better, and sometimes it can determine the separation of the particular state for self-recognition. Moreover, the groups that are deprived of self-governance are given the right to decide independently. The groups should use this right of decision-making, taking into account the long-term consequences and the deep values that are spread among the group majority. It is also necessary that the group majority occupies most of the territory it lives in. This helps to differentiate the members that are interested in self-government from the ones that are not. An essential aspect is that the right should be exercised for the proper reasons (creating primary conditions and security for the growth of the group). The groups are also given the right of self-government if the decisions made by the group won’t violate the rights of its members or the members of neighboring states. One should consider an essential duty of right, that is, not to disrupt the process of decision-making the state does for the issues concerning its area and the members (Margalit & Raz, 1990). In conclusion, national self-determination enhances various interests among people, who will be members of the newly created state. It keeps them secure and gives them the right to be politically involved. However, for the group to succeed, its members should sacrifice their individual interests for the overall benefit of the group. Though, according to the authors, at the end of the day, “the right to self-determination is neither absolute nor unconditional” (Margalit & Raz, 1990, p. 461)
References: Margalit, A., & Raz, J. (1990). National self-determination: Vol. 87, No. 9 (The Journal of Philosophy, pp. 439–461). Journal of Philosophy, Inc. http://www.jstor.org/stable/2026968
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