On the Record

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Join our panelists for a discussion on Pulitzer Prize-winning journalist Paul Salopek’s decade-long journey on foot around the world—from the Horn of Africa through the Middle East and Southeast Asia and finally to China—and his experiences traveling to and reporting in the Middle Kingdom.

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Filmed across two turbulent years, In Her Hands tells the story of Zarifa Ghafari, who at twenty six became one of Afghanistan’s first female mayors and the youngest to ever hold the position. The film documents her fight for survival against the backdrop of her country’s accelerated unraveling. As Western forces announce their retreat and the Taliban start their sweep back to power, Zarifa and women across the country face a new reality. Amid these tectonic changes, Zarifa must make the most difficult decision of her life. In Her Hands premiered on Netflix on November 16. In Her Hands was directed by Tamana Ayazi and Marcel Mettelsiefen.

Petro Poroshenko discusses the war in Ukraine, what’s at stake, and prospects for Russia-Ukraine diplomacy.

Having bipartisan support in Congress, the Biden Administration has stated that strengthening partnerships in the Pacific is of utmost importance to meet some of the most pressing challenges of the twenty-first century, including competition with China and combating climate change. Join our speakers for a conversation on U.S. strategic interests in the Pacific and the available levers the United States has to further productive engagement in the region. This is the first session of a two-part virtual series on the role of the U.S. in the Pacific.

Susan Hayward, associate director of the Religious Literacy and the Professions Initiative at Harvard Divinity School, leads the conversation on religious literacy in international affairs.

 

FASKIANOS: Welcome to the final session of the Fall 2022 CFR Academic Webinar Series. I’m Irina Faskianos, vice president of the National Program and Outreach here at CFR.

Today’s discussion is on the record, and the video and transcript will be available on our website, CFR.org/Academic if you would like to share it with your classmates or colleagues. As always, CFR takes no institutional positions on matters of policy.

We’re delighted to have Susan Hayward with us to discuss religious literacy in international affairs. Reverend Hayward is the associate director for the Religious Literacy and Professions Initiative at Harvard Divinity School. From 2007 to 2021, she worked for the U.S. Institute of Peace (USIP), with focus on Sri Lanka, Myanmar, Columbia, and Iraq. And most recently serving as senior advisor for Religion and Inclusive Societies, and as a fellow in Religion and Public Life. During her tenure at USIP, Reverend Hayward also coordinated an initiative exploring the intersection of women, religion, conflict, and peacebuilding, partnership with the Berkley Center at Georgetown University and the World Faith Development Dialogue. And she coedited a book on the topic entitled Women, Religion and Peacebuilding: Illuminating the Unseen. Reverend Hayward has also taught at Georgetown and George Washington Universities and serves as a regular guest lecturer and trainer at the Foreign Service Institute. And she’s also a member of the Council on Foreign Relations.

So, Susan, thank you very much for being with us today. Can you begin by explaining why religious literacy is so important for understanding international affairs?

HAYWARD: Yeah, absolutely. Thank you, Irina. And thanks to the Council on Foreign Relations for inviting me to be a part of this webinar. And I really appreciate you and the invitation, and I appreciate all of you who have joined us today, taking time out of what I know is a busy time of year, as we hurdle towards final exams and cramming everything into these last weeks of the semester. So it’s great to be with all of you.

I am going to be—in answering that broad question that Irina offered, I’m going to be drawing on my work. As Irina said, I worked at the—I work now at Harvard Divinity School’s Religion and Public Life Program. And what we seek to do here is to do here is to advance the public understanding of religion in service of a just world at peace. And we do that, in part, by working with professionals in governments and foreign policy, and in the humanitarian sector, as well as working with our students who are seeking to go into vocations in those professional spheres. And then my fourteen years with the Religion and Inclusive Societies Program at the U.S. Institute of Peace.

So I’ll say a little bit more about both of those as we go along, and those experiences, but I’m also happy to answer any questions about either of those programs when we turn to the Q&A. And I should say that I’m going to be focusing as well—given that a lot of you all who are joining us today are educators yourselves or are students—I’m going to be focusing in particular on how we teach religious literacy within international affairs.

So I wanted to begin with the definition of religious literacy, because this is a term that is increasingly employed as part of a rallying cry that’s based on a particular diagnosis. And the diagnosis is that there has been insufficient deep consideration of the multiple and complex dimensions of religion and culture that impact international affairs at all levels across the world. And that the result of that lack of a complex understanding of religion in this arena has been the—the hamstringing of the ability of the international system to operate in ways that are effective in bringing justice, peace, democracy, human rights, and development.

So I’m going to circle back to that diagnosis in a bit. But first I want to jump to the prescription that’s offered, which is to enhance religious literacy using various resources, trainings, courses, and ways that are relevant for foreign policymakers and those working across the international system, as well as those students who are in the schools of international affairs, or other schools and planning to go into this space, into this profession.

So the definition that we use here at Harvard Divinity School—and this is one that has been adopted by the American Academy of Religion, which is the scholarly guild for religious studies—defines it in this way: Religious literacy is the—entails the ability to discern and analyze the fundamental intersections of religion and social, political, and cultural life through multiple lenses. So specifically, one who is religious literate will possess a basic understanding of different religious traditions, including sort of fundamental beliefs and practices and contemporary manifestation of different religious traditions, as well as how they arose out of and continue to be shaped by particular social, historical, and cultural contexts. And the ability to discern and explore the religious dimensions of political, social, and cultural expressions across time and space.

So this gets broken down in two different ways—three, according to me. But that definition focuses on two in particular. One is often referred to as the confessional approach or the substantive approach. So that’s looking at understanding different religious traditions and their manifestations in different places. That’s understanding something fundamental about the difference between Theravada Buddhism and Vajrayana Buddhism, for example. Or how Islam is practiced, and dominantly practiced in Nigeria, versus in North America, for example.

The second approach is the religious studies approach. Which is sometimes also called the functional approach. So that’s the ability to be able to analyze the ways in which religions in complex ways are really intersecting with social, and political, and economic life, even if not explicitly so. But in implicit, embedded ways shaping different kinds of economic systems, social systems, and political systems, and being able to analyze and see that, and so ask particular questions and consider different kinds of policy solutions—diagnoses and solutions that can take that into account.

And then finally, I add the religious engagement approach. That particularly comes out of my work when I was at USIP and working with foreign policymakers in the State Department and elsewhere. To some extent, overseas as well, those in the diplomatic sector. Which I understand is determining whether, when, and how to engage with specifically defined religious institutions, actors, and interests, including on issues related, for example, with religious freedom, in ways that are inclusive, just, strategic, and, importantly for the U.S. context, legal. So abiding by the Establishment Clause of the Constitution.

Now, all three types of religious literacy defined here depend on three principles or ideas. So the first is that they understand religions as lived, as constituted by humans who are constantly interpreting and reinterpreting their religious traditions. This means that as a result they are internally diverse, sometimes very internally contradictory. They’ll have different religious interpretations with respect to particular human rights issues, particular social issues, issues related to gender, and so on and so forth. That they change over time. That that sort of complex interpretive process that is going on within religious traditions also leads to kind of larger normative changes within religious traditions over history in different temporal contexts. And that they’re culturally embedded.

So as the question I was asking earlier, how is Islam, as it’s understood and practiced in Nigeria, different from how it’s understood and practiced in North America, for example. There are ways in which the particular religious interpretations and practices of a tradition are always going to be entangled with specific cultural contexts in ways that are near impossible to disentangle at times. And that means that they just manifest differently in different places. And this—these ideas of religion as lived pushes against an understanding of religions as being static or being monolithic.

So that then leads us to ensure that there’s never—that it’s always going to be a problem to make sweeping claims about entire religious traditions because you’ll always find somebody or some community within those religious traditions that don’t believe or practice according to the claim that you just made about it. And that applies to situations of violent conflict and with respect to human rights, on global issues like climate and migration. This idea, the internal diversity in particular, is what is at play when you hear the phrase “Ambivalence of the Sacred” that was coined by Scott Appleby in his—in this very influential book by the same name.

I’ll throw in here a quote from Scott Appleby from that book, this idea that religions are always going to show up in ambivalent or contradictory ways across different places, but also sometimes in the very same contexts. So I think we can see that, for example, in the U.S. right now, and that there’s no one, let’s say, religious position with respect to reproductive rights, for example. There’s a great deal of internal plurality and ambivalence that exists across religious traditions and interpretations within the Christian tradition and beyond about that specific issue.

Moreover then, what religion is, what is considered religious, what is recognized as religious and what isn’t, and how it manifests in different contexts depends on just a complex array of intersecting factors. I’m going to come back to—that’s kind of meaty phrase just to throw out there, so I’m going to come back to that in a minute. So the second principle or idea of religious literacy that I want to highlight here is the idea of right-sizing religion. This is a phrase that Peter Mandaville used quite a bit when he was in the State Department’s Religion and Global Affairs Office under the Obama administration and has written about. So I’ll turn you to that article of his to understand more about it.

But the central idea is that we don’t want to over nor underemphasize religion’s role in any given context. So just by way of a quick example, in looking at the Rohingya crisis or the ethnic cleansing of Rakhine State in Myanmar, one could not say it was all about religion, that it was about Buddhist nationalists who are anti-Muslim wanting to destroy a particular religious community. Nor could you say it had nothing to do with religion, because there were these religious dimensions that were at play in driving the violence towards the Rohingya and the larger communities’ acceptance of that violence against the Rohingya community.

But if you were to overemphasize the religious roles, the religious dimensions of that crisis, then your policy solutions—you might look at religious freedom tools and resources to be able to address the situation. And that would address the situation in part, but obviously there were other economic and political factors that were at play in leading to the Rohingya crisis. And including certain economic interests with oil pipelines that were being constructed across lands that the Rohingya were living on in Rakhine state, or the political conflict that was taking place between the military and the National League of Democracy, and so on.

So addressing the crisis holistically and sustainably requires that we right-size the role that religion is playing in that particular crisis. And that goes across the board, in looking at conflicts and looking at the role of religion in climate, and addressing climate collapse, and so on and so forth. We need to always neither under nor overestimate the role that religion is playing in driving some of these issues and as a solution in addressing some of these issues.

OK. So with that definition and principles of religious literacy in mind, I want to go back to the diagnosis that I gave at the—that I mentioned at the top, for which religious literacy is offered as a solution. The diagnosis, if you remember, was that there’s been insufficient consideration given to the multiple and complex dimensions of religion and culture that impact international affairs. So I’m going to demonstrate what it means to apply the religious studies approach to religious literacy, or the functional approach to religious literacy, to help us understand why that might be.

And remember, the religious studies approach is seeking to discern and explore the religious dimensions of political, social, and cultural expressions and understandings across time and place. So this approach, in trying to answer that question and consider that diagnosis, it would invite us to look historically at the development of the modern international legal and political systems in a particular time and place in Western Europe, during the European Enlightenment. As many of you may well know, this came about in the aftermath of the so-called confessional or religious wars. Those were largely understood to have pitted Protestants against Catholics, though it’s more complicated in reality. But broadly, that’s the story.

And the modern state, on which the international system was built, sought to create a separation between religious and state authority. For the first time in European history, this separation between religious and state authority that became more rigid and enforced over time, in the belief that this was necessary in order to ensure peace and prosperity moving forward, to bring an end to these wars, and to ensure that the state would be better able to deal with the reality of increasing religious pluralism within Europe. So this was essentially the idea of secular political structures that was born in that time and place. And these secular political structures were considered to be areligious or neutral towards religion over time, again.

In the process of legitimating this sort of revolutionary new model of the secular modern state, and in the process of creating this demarcated distinction that had not previously existed—at least, not a neat distinction of the secular or the political authority and the religious—the religious authority—there was an assertion as part of that ideologically legitimate and support that. There was an assertion of the secular as rational, ordered, and associated with all of the good stuff of modernity.

Meanwhile, the religious was defined in counter-distinction as a threat to the secular. It was irrational, backwards, a threat to the emerging order. A not-subtle presumption in all of this is that the new modern state and the international system would serve as a bulwark against archaic, dangerous, religious, and other traditionally cultural, in particular, worldviews and practices in—it would be a bulwark against that, and a support for this neutral and considered universal international law and system—secular system.

Now, I realize I’m making some, like, huge, broad historical sweeps here, given the short amount of time I have. But within that story I just told, there is a lot more complexity that one can dig into. But part of what I seek to do in offering religious literacy in international relations theory and practice to students, and to practitioners in this realm, is to help those operating in the system think through how that historically and contextually derived conception of religion and the co-constitutive conception of secularism continues to operate within and shape how we interpret and respond to global events within the system.

And this occurs—I see this happening in two dominant ways. One is, first, in thinking about religion as a distinct sphere of life that can be disentangled entirely from the political, when in reality religion is deeply entangled with the political, and vice versa. And scholars like Talal Asad and Elizabeth Shakman Hurd have done really great work to show how even our understanding of the secular and secular norms and so on is shaped by Protestant Christian commitments and understandings. And saying within that, our understanding of what religion is—like, a focus on belief, for example, which has been codified in a lot of religious freedom law, as part of the international system—again, tends to emphasize Protestant Christian understandings of what religion is and how it functions.

So that’s the first reason for doing that. And then second, in understanding religion to be a threat to modernity, and sometimes seeing and responding to it as such rather than taking into account its complexity, its ambivalence, the ways in which it has been a powerful force for good, and bad, and everything in between, and in ways that sometimes let the secular off the hook for ways that it has driven forms of violence, colonialism, gender injustice, global inequalities, the climate crisis, and so on. So those are the consequences of when we don’t have that religious literacy, of those potential pitfalls.

And, on that second point, of the ways in which religion continues to be defined in ways that can overemphasize its negative aspect at time within the international system, I commend the work of William Cavanaugh in particular and his book, The Myth of Religious Violence to dig into that a little bit more. So what we’re seeking to do, in bringing that kind of religious literacy to even thinking about the international system and its norms and how it operates, is to raise the consciousness of what Donna Haraway calls the situatedness of the international system, the embedded agendas and assumptions that inevitably operate within it.

And it invites students to be skeptical of any claims to the systems neutrality about religion, how it’s defined, and how it’s responded to. So I recognize that that approach is very deconstructionist work. It’s informed by, post-colonial critical theory, which reflects where religious studies has been for the last couple decades. But importantly, it doesn’t, nor shouldn’t ideally, lead students to what is sometimes referred to as analysis paralysis, when there’s sort of groundedness within hypercritical approaches, only looking at the complexity to a degree that it’s hard to understand how to move forward then to respond constructively to these concerns.

Rather, the purpose is to ensure that they’re more conscious of these underlying embedded norms or assumptions so that they can better operate within the system in just ways, not reproducing forms of Eurocentrism, Christo-centrism, or forms of cultural harm. So the hope is that it helps students to be able to better critique the ways in in which religion and secularism is being—are being discussed, analyzed, or engaged within international affairs, and then be able to enter into those kinds of analysis, policymaking, program development, and so on, in ways that can help disrupt problematic assumptions and ensure that the work of religious literacy or religious engagement is just.

So I’m just going to offer one example of how this kind of critical thinking and critical—the way of thinking complexly about religion in this space can be fruitful. And it speaks back to one of the things Irina noted about my biography, the work I had done looking at women and religion and peacebuilding. So while I was at USIP, in that program, we spent several years looking specifically and critically at forms of theory and practice, and this subfield that had emerged of religious peacebuilding. And we were looking at it through the lens of gender justice, asking how religion was being defined in the theory or engaged in the peacebuilding practice and policy in ways that unintentionally reinforced gender injustice.

And what we found is that there were assumptions operating about certain authorities—often those at the top of institutions, which tended to be older, well-educated men—representing entire traditions. Assumptions made about their social and political power as well. When in reality, we knew that those of different genders, and ages, and socioeconomic locations were doing their own work of peacebuilding within these religious landscapes, and had different experiences of violence, and so different prescriptions for how to build peace.

So we began to ask questions, like whose peace is being built in this field of religious peacebuilding that was emerging? And the work that USIP had been doing in this space of religious peacebuilding? Whose stories were being left out in the dominant analyses or narratives in the media about religious dimensions of certain conflicts, and what are the consequences of that? So these kinds of questions are grounded in the recognition of, again, the internal diversity, the change over time of religious traditions. And they help ensure that analysis and policy actions aren’t unintentionally reproducing forms of harm or structural violence.

I’m almost done. So please do bring your questions so that we can engage in a discussion with each other. But I wanted to end by offering a couple examples of resources that I think might be helpful to both enhancing your own religious literacy but also as potential pedagogical tools in this work. So first is Religious Peacebuilding Action Guides that were produced by the U.S. Institute of Peace, in partnership with Salam Institute for Peace and Justice, and the Network for Religious and Traditional Peacemakers. There’s four guides. They’re all available for free online. Once I close down my PowerPoint, I’m going to throw the links for all of these things I’m mentioning into the chat box so you can all see it.

But one of the things—I’m just going to dive in a little bit to the analysis guide, because one of the things that I think is useful in helping, again, to help us think a little bit more complexly about religion, is that it takes you through this process of thinking about the different dimensions of religion as defined here—ideas, community, institutions, symbols and practices, and spirituality. So it’s already moving beyond just an idea of religious institutions, for example. And it takes you through doing a conflict assessment, and asking the questions related to religion with respect to the drivers of the conflict and the geographic location and peacebuilding initiatives, to help you craft a peacebuilding—a religious peacebuilding initiative.

I have used this framework as a means to help students think through the ambivalence of religion as it manifests in different places. So I have an example there of a question that I have sometimes used that has been fruitful in thinking about how these five different dimensions of religion have manifested in American history in ways that either have advanced forms of racialized violence and injustice or that have served as drivers of peace and justice. And there’s lots of examples across all of those dimensions of the ways in which religion has shown up in ambivalent ways in that respect.

There’s also—USIP’s team has produced a lot of amazing things. So I’ll put some links to some of their other resources in there too, which includes they’re doing religious landscape mappings of conflict-affected states. They have an online course on religious engagement in peacebuilding that’s free to take. Another resource is from here, at Harvard Divinity School in the Religion in Public Life Program. And we provide a series of case studies that is for educators. It’s primarily created educators in secondary schools and in community colleges, but I think could easily be adapted and used in other kinds of four-year universities or other kinds of professional settings, where you’re doing trainings or workshops, or even just holding discussions on religious literacy.

So there’s a series of kind of short, concise, but dense, case studies that are looking at different religions as they intersect with a host of issues, including peace, climate, human rights, gender issues. And it says something about that case study here—the example that I have here is the conflict in Myanmar, pre-coup, the conflicts that were occurring between religious communities, and particularly between Buddhist communities and Muslim communities. And then there’s a set of discussion questions there that really help to unearth some of those lessons about internal diversity and about the ways in which religious intersects with state policies and other kinds of power interests and agendas—political power interests and agendas.

And then also, at our program, Religion and Public Life, we have a number of courses that are available online, one that’s more on the substantive religious literacy side, looking at different religious traditions through their scriptures. Another course, it’s on religion, conflict and peace, all of which are free and I’m going to throw them into the chat box in a moment. And we also have ongoing workshops for educators on religious literacy, a whole network with that. So you’re welcome to join that network if you’d like. And then finally, we have a one-year master’s of religion and public life program for people in professions—quote/unquote, “secular” professions—who want to come and think about—they’re encountering religion in various ways in their work in public health, or in their work in journalism. And so they want to come here for a year and to think deeply about that, and bring something back into their profession.

And then the final thing, and then I’m going to be done, and this one is short, is the Transatlantic Policy for Religion and Diplomacy, which brings together point people from—who work on religion across different foreign ministries in North America and Europe. And their website, religionanddiplomacy.org, has a lot of really great resources that—reports on various thematic issues, but also looking at religion in situ in a number of different geographic locations. They have these strategic notes, that’s what I have the image of here, that talk about, at a particular time, what are some of the big stories related to religion and international affairs overseas. And they list a number of other religious literacy resources on their website as well. So I commend all of that to.

And with that, let me stop share, throw some links into the chat box, and hear responses and questions from folks.

FASKIANOS: Wonderful. Thank you for that. That was terrific. And we are going to send out—as a follow-up, we’ll send out a link to this webinar, maybe a link to your presentation, as well as the resources that you drop into the chat. So if you don’t get it here, you will have another bite at the apple, so to speak.

(Gives queuing instructions.)

So I’m going to go first to the written question from Meredith Coon, who’s an undergraduate student at Lewis University: What would be a solution for India to have many different religions live in peace with each other, especially since most religions share a lot of the same core values of how people should live? And how can society prevent the weaponization of religion, while still allowing broad religious freedom?

HAYWARD: All right. Thank you for the question, Meredith. And one thing just to note, by way of housekeeping, I’m not sure I can actually share the links with all of the participants. So we’ll make sure that you get all of those links in that follow-up note, as Irina said.

So, Meredith, I think a couple things. One, I just want to note that one of the assumptions within your question itself is that folks of different religious persuasions are constantly at conflict with one another. And of course, there is a reality of there is increasing religious tensions around the world, communal tensions of many different sorts, ethnic, and religious, and racial, and so on, across the world. And the threat to democracy and increasing authoritarianism has sometimes exacerbated those kinds of tensions.

But there’s also a lot of examples presently and historically of religiously incredibly diverse communities living in ways that are harmonious, that are just, and so on. So I think it is important—there’s a lot of work that supports forms of interfaith dialogue and intra-faith dialogue. And I think that that work is—will always be important, to be able to recognize shared values and shared commitments, and in order to acknowledge and develop respect and appreciation for differences as well on different topics—again, both within religious traditions and across them.

But I think that dialogue alone, frankly, is not enough. Because so often these tensions and these conflicts are rooted in structural violence and discrimination and concerns, economic issues, and political issues, and so on. And so I think part of that work, it’s not just about building relationships kind of on a horizontal level, but also about ensuring that state policies and practice, economic policies and practices, and so on, are not operating in ways that disadvantage some groups over others, on a religious side, on a gender side, on a racial side, and so on. So it’s about ensuring as well inclusive societies and a sense as well of inclusive political systems and inclusive economic systems. And doing that work in kind of integrated ways is going to be critical for ensuring that we’re able to address some of these rising forms of violations of religious freedom.

Thanks again for the question.

FASKIANOS: Thank you. Next question from Clemente Abrokwaa. Clemente, do you want to ask your question? Associate teaching professor of African studies at Pennsylvania State University? I’m going to give you a moment, so we can hear some voices.

Q: OK. Thank you very much.

Yeah, my question is I’m wondering how peacebuilding, in terms of religious literacy, how would you look at—or, how does it look at those that are termed fundamentalists? How their actions and beliefs, especially their beliefs, those of us—there are those outside who perceive them as being destructive. So then to that person, is their beliefs are good. So they fight for, just like anyone will fight for, what, a freedom fighter or something, or a religious fighter in this case. So I’m just wondering how does religious literacy perceive that in terms of peacebuilding?

HAYWARD: Right. Thank you for the question, Professor Abrokwaa. I really appreciate it.

So a couple things. One, first of all, with respect to—just going back, again, to the ambivalence of the sacred—recognizing that that exists. That there are particular religious ideas, commitments, groups, practices that are used in order to fuel and legitimate forms of violence. And I use violence in a capacious understanding of it, that includes both direct forms of violence but also structural and cultural forms of violence, to use the framework of Johan Galtung. And so that needs to be addressed as part of the work to build peace, is recognizing religious and nonreligious practices and ideas that are driving those forms of violence.

But when it comes to religious literacy to understand that, a couple ways in which the principles apply. One is, first, not assuming that their—that that is the only or exclusive religious interpretation. And I think sometimes well-meaning folks end up reifying this idea that that is the exclusive religious interpretation or understanding when they’re—when they’re offering sometimes purely nonreligious responses to it. And what I mean by this, for example, let’s look at Iran right now. I read some analyses where it’s saying that, the Iranian authorities and the Ayatollahs who comprise the Supreme Council and so on, that they—that they define what Islamic law is.

And there’s not a qualification of that. And in the meantime, the protesters are sort of defined as, like, secular, or they’re not—the idea that they could be driven by certain—their own Islamic interpretations that are just as authoritative to them, and motivating them, and shaping them is critical. So being able to recognize the internal plurality and not unintentionally reify that particular interpretation of a religious tradition as exclusive or authoritative. Rather, it’s one interpretation of a religious tradition with particular consequences that are harmful for peace. And there are multiple other interpretations of that religious tradition that are operating within that context.

And then a second way that the religious literacy would apply would also look at the ways in which sometimes the diagnoses of extremist groups that are operating within a religious frame doesn’t right-size the role of religion in that. It sometimes overemphasizes the religious commitments, and drives, and so on. And so, again, we need to right-size. There are religious motivations. And we need to take those seriously. And we need to develop solutions for addressing that. And there are economic interests. And there are political interests. So there’s a whole host of factors that are motivating and inspiring and legitimating those groups. And being able to take into account that more holistic picture and ensure that your responses to it are going to be holistic.

And then one final thing I want to say that’s not with respect to religious literacy as much—or, maybe it is—but it’s more just about my experience of work at USIP, is that—and it kind of goes back to the question that Meredith asked before you about religious harmony between multireligious relations and harmony, is that I sometimes finds that engaging with groups that are defining themselves and motivating themselves with a primary grounding in religion, that they’re not going to participate generally in interfaith initiatives, and so on, right? And so that’s where some of that intra-faith work can be particularly important.

I saw this, for example, in Myanmar, when their—when previously the movement that was known as Ma Ba Tha, which was defined by some as a Buddhist nationalist anti-Muslim kind of Buddhist supremacist group. The folks who were most successful in being able to engage in a values-grounded conversation with members of the organization were other Buddhist monks, who were able to speak within the language of meaning and to draw attention to, like, different understandings of religious teachings or religious principles with respect to responding to minority groups, and so on. So I think that’s in particular, with addressing those groups, that’s where that intra-religious work or intra-communal work can be really critical, in addition to some of that cross-communal work.

FASKIANOS: Thank you. So we’ve seen, obviously, the war in Ukraine and how Christian Orthodoxy is being—or, Greek Orthodoxy in Ukraine, and the division. Can you talk a little bit about that and how it’s playing out with Russian identity?

HAYWARD: Yeah, absolutely. There’s been some really good analysis and work out there of the religious dimensions of the Russia-Ukraine conflict. So again, the sort of dominant story that you see, which reflects a reality, is that there are ways in which political and religious actors and interests are aligning on the Russian side in order to advance particular narratives and that legitimate the invasion of Ukraine that—that are about sort of fighting back against an understanding of the West as being counter to traditional and religious values.

Those are some of the religious understandings. And then that concern gets linked then to the establishment of an independent or autocephalous Orthodox Church within the Ukraine context. And you see—in particular, what’s pointed to often is the relationship between Patriarch Kirill in the Russian Orthodox Church, and Putin, and the ways in which they’ve sort of reinforced each other’s narrative and offered support to it.

And there’s really great analysis out there and stories that have been done about that. And that needs to be taken into account in responding to the situation and, I would say, that some of the religious literacy principles would then ask us to think about other ways in which religion is showing up within that, that go beyond the institution too. So a lot of the news stories that I’ve seen, for example, have focused exclusively on—sometimes—exclusively on the clerics within the Orthodox Church and their positions, either in support of or in opposition to the war.

But in reality, on the ground there’s a lot more complexity that’s taken place, and a lot more of the ways in which different individuals and communities on both the Russia and the Ukraine side are responding to the violence, to the displacements, and so on. It paints a more complex and, I think, fascinating story, frankly. And sort of illuminates ways forward in support of peacebuilding.

For example, there’s ways in which different kinds of ritual practices within Orthodoxy have served as a source of support and constancy to folks who are living in this situation of insecurity and displacement, in ways that have been helpful. There are, of course, other religious traditions that exist within both Ukraine and Russia that are operating and responding in different ways. Like, the Jewish community in Ukraine and the Catholic—the Greek Catholic Church in Ukraine. So looking at those complexities both within Orthodoxy, but there’s many different ways that Orthodox Christians are responding in both countries.

There’s not one story of Orthodox Christianity and the invasion of Ukraine. But also looking at some of the religious diversity within it. And that helps to ensure, like I said, one, that we’re developing solutions that are also recognizing the ways in which religion at a very ground level is serving as a source of support, humanitarian relief, social, psychological support to people on the ground, as well as the ways in which it’s sort of manifesting ambivalently and complexly in ways that are driving some of the violence as well.

And it also helps to push back against any sort of a narrative that this is about a Russian religion—on the Russian side—this is about a religious war against a secular, non-religious West or Ukraine, right? That that goes back to what I was talking about with the historical sort of contingencies that are baked into this system a little bit. And in defining it in that way, Russia’s religious and its motivations are religious, Ukraine’s not religious, that’s both not true—(laughs)—because there’s many religious folks within the Ukraine and within the West generally, but also feeds—it feeds the very narrative that Putin and Kirill are giving of a secular West that is anti-religion, that is in opposition to Russian traditional values.

FASKIANOS: It seems like there needs to be some training of journalists too to have religious literacy, in the same way that we’re talking about media literacy.

HAYWARD: Yeah.

FASKIANOS: Probably should be introduced as well. (Laughs.)

HAYWARD: Yeah, Irina, it’s funny, we did—one of my students actually did a kind of mapping and analysis of stories about the Russia-Ukraine conflict and the religious dimensions of it. And she noted that there was—for example, it was—almost always it was male clerics who were being quoted. So there was very little that was coming from other gendered perspectives and experiences on the ground, lay folks and so on. And again, for that—for that very reason it’s sort of—because we know so many policymakers and international analysis are depending on these kinds of media stories, I worry that it creates a blinder to potential opportunities for different kinds of ways of addressing needs and partners for addressing needs on the ground.

FASKIANOS: Great. Thank you.

I’m going to go next to Liam Wall, an undergraduate student at Loyola Marymount University: With so much diversity within religions itself, how can we avoid the analysis paralysis you mentioned and take in as many unique perspectives as possible, without letting that stand in the way of progress? How does one know that they have enough religious literacy and can now become an effective practitioner?

HAYWARD: Well, OK, the bad news is that you will never have enough religious literacy. (Laughs.) This is a process, not an end. There are scholars here at Harvard who have been studying one particular sect of a particular religious tradition for their entire adult lives, and they would still say that they are students of those traditions, because they’re so complex. Because so many of these traditions are composed of a billion people or just—just 500 million people. But that means that there’s going to be an incredible diversity to explore. And so that’s the bad news.

But the good news is, one, like, first take the burden off of your shoulders of having to be an expert on any one particular religious tradition, in order to be able to help to develop and enhance your own religious literacy, and those of others, and to operate in ways that reflect the principles of religious literacy, is the good news. As well as there are many different kinds of resources that you can turn to in order to understand, for example if you’re going to be working in a particular geographic location, scholarship, people you can speak to in order to begin to understand at least some of the specific manifestations and practices, and some of the disputes and diversity that exists within that particular country or geographic location across religious traditions.

But, secondly, I would say, it’s almost more important than—like, the substance is important. But what’s just as important, if not more important, is understanding what kinds of questions to be asking, and to be curious about these religious questions and their intersection with the political and social. So we sometimes say that religious literacy is about developing habits of mind in how we think about these religious questions, and what kinds of questions we ask about religion.

So it’s about developing that kind of a reflex to be able to kind of see what’s underneath some of the analysis that you’re seeing that might be relevant to religion or that might be advancing particularly problematic understandings of religion, or reinforcing binaries like the secular and the religious and so on. And that’s just as—just as important. So the extent to which you’re continuing to, like, hone those—that way of thinking, and those habits of mind, that will set you up well for then going into this space and being able to ask those particular questions with respect to whatever issues you’re focusing on, or whatever geographic location you’re looking at.

FASKIANOS: Great. I’m going to go next to Mohamed Bilal, a postgraduate student at the Postgraduate Institute of Management in Sri Lanka.

HAYWARD: Yay!

FASKIANOS: Yes. How does sectarianism influence our literacy? In turn, if we are influenced by sectarianism, then would we be illiterate of the religion but literate of the sect? Thus, wouldn’t such a religious literacy perpetuate sectarianism?

HAYWARD: Thank you for the question, Mohamed. It’s—I miss Sri Lanka. I have not been there in too long, and I look forward to going back at some point.

So I would say sectarianism, in the sense of—so, there’s both religious sects, right? There’s the existence of different kinds of religious traditions, interpretive bodies, jurisprudential bodies in the case of Islam. And then broader, different schools or denominations. The term that’s used depends on the different religious tradition. And that reflects internal diversity. Sectarianism, with the -ism on the end of it, gets back to the same kinds of questions that I think Professor Clemente was asking with respect to fundamentalism. That’s about being sort of entrenched in an idea that your particular religious understanding and practice is the normative, authentic, and pure practice, and that all others are false in some ways. That is a devotional claim or—what I mean by a devotional claim, is that is a knowledge claim that is rooted within a particular religious commitment and understanding.

And so religious literacy in this case would—again, it’s the principles of internal diversity, recognizing that different sects and different bodies of thought and practice are going to exist within religious traditions, but then also ensuring that any claim to be normative or to be orthodox by any of these different interpretive bodies is always a claim that is rooted within that religious tradition that we sometimes say is authentic. It’s authentic to those communities and what they believe. But it’s not exclusive. It’s not the only claim that exists within that religious tradition more broadly.

And the concern is about—sects are fine. Different denominations, different interpretative bodies are fine and a good and sort of natural thing, given the breadth and the depth of these religious traditions. The problem is that -ism part of it, when it becomes a source of competition or even potentially violence between groups. And so that’s what needs to be interrogated and understood.

FASKIANOS: So another question from John Francis, who’s the senior associate vice president for academic affairs at the University of Utah: If you were training new diplomats in other countries to be stationed in the United States, where a wide range of religious traditions thrive, how would you prepare them for dealing with such religious variation?

HAYWARD: The same way I would—and thank you, again, for the question. The same way that I would with any other diplomats going to any other—the same way I do with foreign service officers at the Foreign Service Institute, who are going to work overseas. I would—I would invite them to think about their own assumptions and their own worldviews and their own understandings of what religion is, based on their own contexts that they grew up in. So how that shapes how they understand what religion is, in the ways I was speaking to before. So for example, in Protestant Christianity, we tend to emphasize belief as the sort of core principle of religious traditions. But other religious traditions might emphasize different forms of practice or community as sort of the central or principal factor. So recognizing your own situatedness and the ways in which you understand and respond to different religious traditions.

I would invite those who are coming to work here to read up on the historical developments and reality of different religious communities and nonreligious communities in the U.S. and encourage them to look not just at some of the—what we call the world religions, or the major religions, but also at indigenous traditions and different practices within different immigrant communities. And I would have them look at the historical relationship between the state and different religious communities as well, including the Mormon tradition there in Utah, and how the experience of, for example, the Mormon community has shaped its own relationship with the state, with other religious communities on a whole host of issues as well.

And then I would encourage—just as I was saying earlier—no diplomat going to the U.S. is going to become an expert on the religious context in the U.S., because it’s incredibly complex, just like anywhere else in the world. But to be able to have sort of a basic understanding to be able to then continue to ask the kinds of questions that are going to help to understand how any political action is taken or response to any policy issues kind of inevitably bumps up against particular religious or cultural commitments and values.

FASKIANOS: Great. I’m going to take the next question from Will Carpenter, director of private equity principal investments at the Teacher Retirement System of Texas, and also taking a course at the Harvard Extension School.

HAYWARD: Hey!

FASKIANOS: I’m going to ask the second part of Will’s question. How will the current polarized domestic debate regarding U.S. history, which is often colored by the extremes—as a force for good only versus tainted by a foundation of injustice—impact America’s capacity to lead internationally?

HAYWARD: Hmm, a lot. (Laughter.) Thank you for the question. I mean, I think the fact of polarization in the U.S. and the increasing difficulty that we’re facing in being able to have really deep conversations and frank conversations about historical experiences and perceptions of different communities, not just religiously, not just racially even, but across different—urban-rural, across socioeconomic divides, across educational divides and, of course, across political divides, and so on. I think that—I think that absolutely hampers our ability to engage within the global stage effectively. One, just because of the image that it gives to the rest of the world. So how can we—how can we have an authentic moral voice when we ourselves are having such a hard time engaging with one other in ways that reflect those values and that are grounded within those values?

But also because I think get concern—with respect to religion questions in particular—I get concern about the increasing polarization and partisanization of religion in foreign policy and issues of religious freedom, and so on. Which means that we’re going to constantly have this sort of swinging back and forth then between Republican and Democratic administrations on how we understand and engage issues related to religion and foreign policy, different religious communities in particular, like Muslim communities worldwide, or on issues of religious freedom.

So I think it’s incredibly critical—always has been, but is particularly right now at this historical moment—for us to be in the U.S. doing this hard work of having these conversations, and hearing, and listening to one another, and centering and being open about our values and having these conversations on that level of values. To be able to politically here in the U.S., much less overseas, to be able to work in ways that are effective.

Irina, you’re muted.

FASKIANOS: Thank you. (Laughs.) With that, we are at the end of our time. Thank you so much for this. This has been a really important hour of discussion. Again, we will send out the link to the webinar, as well as all the resources that you mentioned, Susan. Sorry we didn’t have the chat open so that we could focus on what you were saying and all the questions and comments that came forward. So we appreciate it. And thank you so much, again, for your time, Susan Hayward.

And I just want to remind everybody that this is the last webinar of the semester, but we will be announcing the Winter/Spring Academic Webinar lineup in our Academic bulletin. And if you’re not already subscribed to that, you can email us at [email protected]. Just as a reminder, you can learn about CFR paid internships for students and fellowships for professors at CFR.org/careers. Follow @CFR_Academic on Twitter and visit CFR.org, ForeignAffairs.com, and ThinkGlobalHealth.org for research and analysis on global issues. Good luck with your exams. (Laughs.) Grading, taking them, et cetera. Wishing you all a happy Thanksgiving. And we look forward to seeing you again next semester. So, again, thank you to Susan Hayward.

HAYWARD: Thank you, everybody. Take care.

Lauren Kahn, research fellow at CFR, leads the conversation on AI military innovation and U.S. defense strategy.

 

FASKIANOS: Thank you, and welcome to today’s session of the Fall 2022 CFR Academic Webinar Series. I’m Irina Faskianos, vice president of the National Program and Outreach at CFR.

Today’s discussion is on the record, and the video and transcript will be available on our website CFR.org/Academic if you would like to share it with your colleagues or classmates. As always, CFR takes no institutional positions on matters of policy.

We’re delighted to have Lauren Kahn with us to talk about AI military innovation and U.S. defense strategy. Ms. Kahn is a research fellow at CFR, where she focuses on defense, innovation, and the impact of emerging technologies on international security. She previously served as a research fellow at Perry World House at the University of Pennsylvania’s global policy think tank where she helped launch and manage projects on emerging technologies and global politics, and her work has appeared in Foreign Affairs, Defense One, Lawfare, War on the Rocks, Bulletin of the Atomic Scientists, and the Economist, just to name a few publications.

So, Lauren, thanks very much for being with us. I thought we could begin by having you set the stage of why we should care about emerging technologies and what do they mean for us in—as we look ahead in today’s world.

KAHN: Excellent. Thank you so much for having me. It’s a pleasure to be here and be able to speak to you all today.

So I’m kind of—when I’m setting the stage I’m going to speak a little bit about recent events and current geopolitical situations and why we care about emerging technologies like artificial intelligence, quantum computing—things that seem a little bit like science fiction but are now coming into realities and how our military is using them.

And then we’ll get a little bit more into the nitty gritty about U.S. defense strategy, in particular, and how they’re approaching adoption of some of these technologies with a particular focus in artificial intelligence, since that’s what I’m most interested in.

Look, awesome. Thank you so much for kicking us off.

So I’ll say that growing political competition between the United States, China, and Russia is increasing—the risk of great power conventional war in ways that we have not seen since the end of the Cold War.

I think what comes to everyone’s mind right now is Russia’s ongoing invasion of Ukraine, which is the largest land war in Europe that we’ve seen since World War II, and the use of a lot of these new emerging capabilities.

And so I’ll say for the past few decades, really, until now we thought about war as something that was, largely, contained to where it was taking place and the parties particularly involved, and most recent conflicts have been asymmetric warfare being limited to terrestrial domains. So, on the ground or in the air or even at sea, where most prominent conflicts were those between nation states and either weak states or nonstate actors, like the U.S. wars—led wars in Afghanistan and Iraq or intervention in places like Mali and related conflicts as part of the broader global war on terrorism, for example.

And so while there might have been regional ripple effects and dynamics that shifted due to these wars, any spillover from these conflicts was a little bit more narrow or due to the movement of people themselves, for example, in refugee situations.

I’ll say, however, that the character of wars is shifting in ways that are expanding where conflicts are fought and where they take place and who is involved, and a large part of this, I think, is due to newer capabilities and emerging technologies.

I’ll say it’s not entirely due to them, but I think that there are some things, like, with the prominence of influence operations, and misinformation, deep fakes, artificial intelligence, commercial drones, that make access to high-end technology very cheap and accessible for the average person has meant that these wars are going to be fought in kind of new ways.

We’re seeing discussion of things like information wars where things are being fought on TikTok and social media campaigns where individuals can kind of film what’s happening on the ground live and kind of no longer do states have, so to speak, a monopoly on the dissemination of information.

I’ll speak a little bit more about some of the examples of technologies that we’re seeing. But, broadly speaking, this means that the battlefield is no longer constrained to the physical. It’s being fought in cyberspace, even in outer space, with the involvement of satellites and the reliance on satellite imagery and open source satellite imagery like Google Maps and, again, in cyberspace.

And so as a result, it’ll not only drive new sectors and new actors kind of into the foray when it comes to fighting wars, and militaries have been preparing for this for quite a while. They’ve been investing in basic science research and development, testing and evaluation in all of these new capabilities, from artificial intelligence, robotics, quantum computing, hypersonics.

And these have been priorities for a few years but I’ll say that that conflict in Ukraine and the way that we’re seeing these technologies are being used has really kind of put a crunch on the time frame that states are facing, and I’m going to speak a little bit more about that in a minute.

But to kind of give you an example of what are—what does it mean to use artificial intelligence on the battlefield—what do these kind of look like, there’s—largely, my work before this conflict was a little hypothetical. It was hard to kind of point to. But I think now, as these technologies mature, you’re seeing that they’re being used in more ways.

So artificial intelligence, for example, are used to create—has been used by Russia to create deep fakes. There was a very famous one of President Zelensky that they used that they then combined with a cyberattack to put it at a very—to put it on national news in Ukraine, to make it look a little bit more believable even though the deep fake itself, it was a little, like, OK, they could tell it was computer generated.

These are kind of showing how some of these technologies are evolving and, especially when combined with other kinds of technological tools, are going to be used to kind of make some of these more influence operations and propaganda campaigns a little bit more persuasive.

Other examples of artificial intelligence, there’s facial recognition technology being used to identify civilians and casualties, for example. They’re being used to—they’re using natural language processing, which is a type of artificial intelligence that kind of analyzes the way people speak.

You think of Siri. You think of chat bots. But more advanced versions being used to kind of read in radio transmissions and translate them and tag them so that they’re able to—that forces are able to go through more quickly and identify what combatants are saying.

There’s the use of 3D printing and additive manufacturing where individuals are able to for very cheap—a 3D printer costs a couple—a thousand dollars and you can get it for maybe less if you build it yourself.

You can add—you can add different components to grenades to make—and then people are taking smaller commercial drones to kind of make a MacGyvered smart bomb that you can maneuver.

So those are some of the kind of commercial technologies that are being pulled into the kind of military sphere and into the battlefield. They might not be large. They might not be military in its first creation.

But because they’re so general purpose technologies—they’re dual use—they’re being developed in the private sector and you’re seeing them being used on the battlefield and weaponized in new ways.

There are other technologies that are more based originally in the military and defense kind of sectors and who’s created them, things like loitering munitions, which we’re seeing more of now, and a little—a lot more drones. I’m sure a lot of you have been seeing a lot of—about the Turkish TB2 drones and the Iranian drones that are now being used by Russia in the conflict.

And these are not as new technologies. We’ve seen them. They’ve been around for a couple of decades. But they’re reaching a maturity in their technological lifecycle where they’re a lot more cheap and they’re a lot more accessible and they’re a lot more familiar now that they’re being used in innovative and new ways.

They’re being seen as less precious and less expensive. And so not that they’re being used willy nilly or that they’re expendable but militaries, we’re seeing, are willing to use them in more flexible ways.

And so, for example, Ukraine, in the early days of the campaign, there were some—allegedly, Ukraine used it as—the TB2 as a distraction when it wanted to sink a war ship rather than actually using it to try and sink the war ship itself. And so using it for things that they’re good for but maybe not the initial thought or the initial what they were designed to be used for.

Iran—I mean, excuse me, Russia, now using the Iranian-made loitering munitions. They’re pretty reasonable in price. They’re about $20,000 a pop, and so using them in swarms to be able to take out some of the Ukrainian infrastructure has been a pretty good technique.

Ukraine, for example, is very good at shooting them down. I think they were reporting at some point they had an ability to shoot them down at a rate of around 85 percent to 90 percent. And so the swarms weren’t necessarily all of them were getting through but because they’re so reasonably priced it was still—it was still a reasonable tactic and strategy to take.

There’s even some kind of more cutting edge, a little bit more unbelievable, applications like now being touted as an Uber for artillery, whether you’re using similar kind of algorithms that Uber uses to kind of identify which passengers to pick up first and where to drop them off, about how to target artillery systems—what target is most efficient to hit first.

And so we’re seeing a lot of these technologies being used, like I said, in new and practical ways, and it’s really condensed the timeline that, I think, states are seeing, especially the United States—that they want to adopt these technologies.

Back in 2017, Vladimir Putin famously stated that he believed that whoever became leader in AI would become leader of the world, and China has very much publicized their plans to invest a lot more in AI research and development, to invest in bridging the gaps between its civil and military engineers and technologists to take advantage of AI by the year 2023. So we’ve got about one more year to go.

And so I think that the United States, recognizing this, the time crunch has been—the heat is on, so to speak, for adopting some of these newer capabilities.

And so we’re seeing that a lot now. There’s a lot of reorganization happening within the Department of Defense to kind of better leverage and better adapt in order to take advantage of some of these technologies.

There’s the creation of a new chief data—digital and artificial intelligence office, the new emerging capabilities policy office, that are efforts in order to better integrate data systems ongoing projects in the Department of Defense, et cetera, to implement it for broader U.S. strategy.

There’s been efforts as well to partner with allies in order to develop artificial intelligence. I mean, as part of the Indo-Pacific strategy that the Biden administration announced back in February of 2022 they announced that along with the Quad partners—so Japan, Australia, and I’m forgetting—and India, excuse me—they are going to fund research, for example, for any graduates from any of those four countries to come study in the United States if they focused on science, technology, engineering, and mathematics, and so to foster that integration and collaboration between our allies and partners to better take use of some of these things.

I’ll say, even so, recently, in April 2022, for example, I think, looking at how Ukraine was using a lot of these technologies, the United States was able to fast track one of its programs. It was called the Phoenix Ghost. It’s a loitering munition. Little—it’s still a little—not well known.

But, for example, I saw that the capabilities requirement that Ukraine had and fast tracked their own program in order to fulfill that. So they’re being used for the first time.

So, again, we’re seeing that the United States is kind of using this as an opportunity to learn as well as to really take advantage and start kicking into high gear AI in defense innovation development.

And so I’ll say that doesn’t mean that it’s not without its challenges, acquisitions process in particular. So how the United States—how Department of Defense takes a program from research and development all the way to an actual capability that it’s able to use on the battlefield.

Before, in the 1950s where it used to take maybe five years now takes a few decades, there’s a lot of processes in between that make it a little bit challenging. All these sorts of checks and balances in place, which are great, but have made the process slow down the process a little bit. And so it’s harder for smaller companies and contractors to kind of—that are driving a lot of this—driving the cutting-edge research in a lot of these fields to work with the defense sector.

And so there are some of these challenges, which, hopefully, some of this reorganization that the Pentagon is doing will help us. But that’s the next step, looking forward. And so that’s going to, I think, be the next big challenge that I’m watching for the—over the rest of this year and the next six months.

But I think I threw a lot out there but I’m happy to open it for questions now and focus on anything in particular. But I think that gave an overview of some of the things that we’re seeing now.

FASKIANOS: Absolutely. That was insightful and a little scary—(laughs)—and look forward now to everybody’s questions.

As a reminder, after two and a half years of doing this, you can click on the raise hand icon on your screen to ask a question, and on an iPad or Tablet click the more button to access the raise hand feature.

When you’re called upon, please accept the unmute prompt and state your name and affiliation. You can also submit a written question via the Q&A icon, and please include your affiliation there, and we are going to try to get through as many questions as we can.

All right. So the first question—raised hand comes from Michael Leong.

Q: Hi. Is this working?

FASKIANOS: It is. Please tell us your affiliation.

Q: Hi. My name is Michael Leong. I’m an MPA student in public administration at the University of Arizona in Tucson.

And I just have a question about, basically, with the frequent use and successful use of drones in Ukraine is there any concern domestically about—because of how easily they are adapting such accessible technology to warfare that those can be used maliciously domestically and what steps they might be considering. Thanks.

KAHN: Absolutely. That’s a great question.

I think it’s broader than just drones as well when you have this proliferation of commercial technology into defense space and you have these technologies that are not necessarily, for example, weapons, right.

So for—I think a good example is Boston Dynamics. They make this quad pet robot with four legs. It looks kind of like a dog. His name is Spot. And he’s being used in all sorts of commercial applications—help fund local police forces, et cetera—for very benevolent uses.

However, there’s been a lot of concern that someone will go and, essentially, duct tape a gun to Spot and what will that kind of mean. And so I think it’s a similar kind of question when you have some of these technologies, again, that aren’t—it depends on how you use them and so it’s really up to the user.

And so when you get things like commercial drones, et cetera, that you’re seeing that individuals are using for either reconnaissance or, again, using in combination with things like 3D printing to make weapons and things like that, it is going to be increasingly, increasingly difficult to control the flow.

We’ve seen Professor Michael Horowitz over at the University of Pennsylvania, who’s now in government, he’s done a lot of research on this and you see that the diffusion of technologies happens a lot—a lot quicker when they’re commercially based rather than when they’re from a military origination.

And so I think it’s definitely going to pose challenges, especially when you get things like software and things like artificial intelligence, which are open source and you can use from anywhere.

So putting—kind of like controlling export and extrolling (sic) after the fact how they’re used is going to be extremely difficult. A lot of that right now is currently falling to kind of companies who are producing them to self-regulate since they have the best, like, ability to kind of limit access to certain technologies.

Like, for example, open AI. If any of you have played with DALL-E 2 or DALL-E Mini, the image generating prompt sandbox tool that’s—they have limited what the public can access—certain features, right—and are testing themselves to see, OK, how are these being used maliciously.

I think a lot of them are testing how they’re being used for influence operations, for example. And so making sure that some of those features that allow that to be more malicious they’re able to regulate that.

But it is going to be extremely hard and the government will have to work hand in hand with a lot of these companies and private actors that are developing these capabilities in order to do that.

But it’s a very great question and it is not one that I have a very easy answer to on how to address that. But it is, like, something that I’ve been thinking about a lot.

FASKIANOS: Thank you.

I’m going to take the next question from Arnold Vela, who’s an adjunct faculty at Northwest Vista College.

What is the potential value of AI for strategy, e.g., war planning, versus tactical uses?

KAHN: Great.

So I think—honestly, I think a lot of artificial intelligence the benefit is replacing repetitive human—repetitive redundant tasks, right. So it’s not replacing the human. It’s making the human be more efficient by reducing things like data entry and cleaning and able to pull resources from all together.

And so it’s actually already being used, for example, in war planning and war gaming and things like that and Germany and Israel have created things to make 3D AI to create sort of 3D battlefields where they can see all the different kind of inputs of information and sensors.

And so I think that’s really where the value add—the competitive advantage of artificial intelligence is. It’s not necessarily—having an autonomous drone is very useful but I think what will really be the kind of game changer, so to speak, will be in making forces more efficient and both have a better sense of themselves as well as their adversaries, for example.

And so, definitely, I think, I’m more in the background with the nonsexy—the data cleaning and all the numbers bit will be a lot more important, I think, than the having a drone with encased AI capabilities, even though those kind of suck the oxygen out a little bit because it’s really exciting. It’s shiny. It’s Terminator. It’s I, Robot-esque, right?

But I think a lot of it will be the making linguists within the intelligence community able to process and translate documents at a much faster pace. So making individuals’ lives easier, I think. So definitely.

FASKIANOS: Great. Thank you.

I’m going to go next to Dalton Goble. Please accept the unmute.

Q: Thank you.

FASKIANOS: There you go.

Q: Hi. I’m Dalton. I’m from the University of Kentucky and I’m at the Patterson School for Diplomacy and International Commerce.

Thank you for having this talk. I really wanted to ask about the technology divide between the developed and developing world, and I wanted to hear your comments about how the use of AI in warfare and the technologies such as—and their proliferation can exasperate that divide.

KAHN: Absolutely. I actually think, we’re—I think that I’ve been focusing a lot on how the U.S. and China and Russia, in particular, have been adopting these technologies because they’re the ones that are investing in it the most.

I mean, countries in Europe are as well and, Israel, et cetera, and Australia also. Except I still think we’re in those early stages where a lot of countries—I think, over a hundred or something—have the national AI strategies right now.

I don’t think it’s as far along yet in terms of its—at least its military applications or applications for government.

I will say that, more broadly, I think, again, because these technologies are developed in the commercial sector and are a lot more reasonably priced, I think there’s actually a lot of space for countries in the developing world, so to speak, to adopt these technologies.

There’s not as many barriers, I think, when it’s, again, necessarily a very expensive, super specific military system. And so I think that it’s actually quite diffusing rapidly in terms—and pretty equally. I haven’t done extensive research into that. It’s a very good question.

But my first gut reaction is that it actually can—it actually can help kind of speak—not necessarily exacerbate the divide but kind of close the gap a little bit.

A colleague of mine works a lot in health care and in health systems in developing countries and she works specifically with them to develop a lot of these technologies and find that they actually adopt them quicker because they don’t have all of these existing preconceived notions about what the systems and organizations should look like and are a lot more open to using some of these tools.

But I will say, again, they are just tools. No technology is a silver bullet, and so I think that, again, being in the commercial sector these technologies will diffuse a lot more rapidly than other kind of military technologies.

But it is something to be cognizant of, for sure.

FASKIANOS: Thank you. I’m going to go next to Alice Somogyi. She’s a master’s student in international relations at the Central European University.

Could you tell us more on the implications of deep fakes within the military sector and as a defense strategy?

KAHN: Absolutely. I think influence operations in general are going to be increasingly part of the—part of the game, so to speak.

I mean, I mentioned there’s going to be—it’s very visible to see in the case of Ukraine about how the information war, especially in the early days of the conflict, was super, super important, and the United States did a very good job of releasing information early to allies and partners, et cetera, to kind of make the global reaction time to the invasion so quick.

And so I think that was a lot—very unexpected and I think has shown just—not to overstate it but the power of individuals and that a lot of propaganda will have. We’ve known—I’m sure if you studied warfare history, you can see the impact of propaganda. It’s always been—it’s always been an element at play.

I will just say it’s another tool in the toolkit to make it a little bit more believable, to make it harder, to make these more efficient, and I think what’s really, really interesting, again, is how a lot of these technologies are going to be worked together to kind of make them more believable. Like, again, creating deep fakes. The technology isn’t there yet to make them super believable, at least on a—like, a large scale that many people at—that a state could believe.

But combining them with something like a cyberattack, to place that in a place that you would have a little bit more—more willing to believe it, I think, will be increasingly important. And we’ll see it, I’m sure, combined in other ways that I can’t even imagine.

And that goes back to one of the earlier questions we had about the proliferation of these technologies and, like, it being commercial and being able to contain the use and you can’t, and that’s the hardest part. And I think that especially when it comes to software and things where once you sell it out there they can use it for whatever they want.

And so it’s this kind of creativity where you can’t prevent against any possible situation that you don’t know. So it has to be a little bit reactive. But I think there are measures that states and others can take to be a little bit proactive to protect against the use.

This isn’t specifically about deep fakes but about artificial intelligence in general. There’s a space, I think, for confidence-building measures so informal agreements that states can kind of come to to set norms and kind of general rules of the road about, like, expectations for artificial intelligence and other kind of emerging technologies that they can put in place before they’re used so that when situations that are unexpected or have never seen before arise that there’s not—there’s not totally no game plan, right. There’s a kind of things and processes to kind of fall back on to guide how to advance and work on that situation without having to—without regulating too much too quickly that they become outdated very quickly.

But I think it’ll definitely be as the technology develops that we’ll be using a lot more deep fakes.

FASKIANOS: Yes. So Nicholas Keeley, a Schwarzman Scholar at Tsinghua University, has a question that goes along these lines.

Ukrainian government and Western social media platforms were pretty successful at preempting, removing, and counteracting the Zelensky deep fake. How did this happen?

I mean, he’s—asks about the cutting-edge prevention measures against AI-generated disinformation today that you just touched upon. But can you just talk about the Ukrainian—this specific what we’re seeing now in Ukraine?

KAHN: Yeah. I think Ukraine has been very, very good at using these tools in a way that we haven’t seen before and I think that’s, largely, why a lot of these countries now are looking and watching and are changing their tack when it comes to using these.

Again, they seem kind of far off. Like, what’s the benefit of using these newer technologies when we have things that are known and work. But I think Ukraine, kind of being the underdog in this situation and knowing since 2013 that this was a future event that might happen has been preparing, I think, in particular, their digital minister. I’m not sure what the exact title was, but they were able to mobilize that very quickly. It was originally set up to better digitize their government platforms and provide access to individuals, I think, on a phone app.

But then they had these experts that work on how—OK, how can we use digital tools to kind of engage the public and engage media. I think when they—they militarized them, essentially.

And so I think a lot of the early days, asking for—a lot of people in that organization asked Facebook, asked Apple, et cetera, to either put sanctions, to put guardrails up. You know, a lot of the early, like, Twitter, taking down the media, et cetera, was also engaged because specifically this organization within Ukraine made it their mission to do so and to kind of work as the liaison between Silicon Valley, so to speak, and to get—and to engage the commercial sector so they could self-regulate and help kind of the government do these sort of things, which, I think, inevitably led to them catching the deep fake really quickly.

But also, if you look at it, it’s pretty—it’s pretty clear that it’s computer generated. It’s not great.

So I think that, in part, was it and, again, in combination with a cyberattack you could then notice that there was a service attack. And so, while it made it more realistic, there’s also risks about that because they’re practiced in identifying when a cyberattack just occurred, more so than other things. But, absolutely.

FASKIANOS: Thank you.

I’m going to go next to Andrés Morana, who’s raised his hand.

Q: Hi. Good afternoon. I’m Andrés Morana, affiliated with Johns Hopkins SAIS International Relations. Master’s degree.

I wanted to ask you about AI and then maybe emerging technology as well. But I think artificial intelligence, as it applies to kind of the defense sector, like, the need to also at the same time reform in parallel the acquisitions process, which is notorious for—as we think about AI kind of where these servers are hosted a lot of commercial companies might come with maybe some new shiny tech that could be great. But if their servers are hosted in maybe a place that’s so easy to access then maybe this is not great, as it applies to that defense sector.

So I don’t know if you have thoughts on maybe the potential to reform or the need to reform the acquisitions process. Thank you.

KAHN: Yeah, absolutely.

I mean, this is some people’s, like, favorite, favorite topic on this because it has become sort of a valley of death, right, where things go and they die. They don’t—they don’t move. Of course, there’s some bridges. But it is problematic for a reason.

There’s been a few kind of efforts to create mechanisms to circumvent that. The Defense Innovation Unit has created some kind of funding mechanisms to avoid it. But, overall, I do think it needs—I don’t know what that looks like. I’m not nearly an expert on specifically the acquisitions process that a lot of folks are.

But it is pretty—it would make things a lot easier. China, for example, people are talking about, oh, it’s so far ahead on artificial intelligence, et cetera, et cetera. I would argue that it’s not. It’s better at translating what it has in the civilian and academic sectors into the military sphere and being able to use and integrate that. And so overcome that gap.

It does so with civil-military fusion. You know, they can kind of do—OK, well, we’re saying we’re doing it this way so it’s going to happen, whereas the United States doesn’t have that kind of ability.

But I would say the United States has all the academic and industry leading on artificial intelligence. Stanford recently put out their 2022 AI Index that has some really great charts and numbers on this about how much—how much research is being done in the world on artificial intelligence and which countries and which regions and specifically who’s funding that, whether it’s governments, academia, or industry.

And the United States is still leading in industry and academia. It’s just that the government has a problem tapping into that, whereas China, for example, its government funding is a lot greater and there’s a lot more collaboration across government, academia, and industry.

And so I think that is right now the number-one barrier that I see.

The second one, I’ll say, is accessing data and making sure you have all the bits and pieces that you need to be able to use AI, right. What’s the use of having a giant model that—an algorithm that could do a million things if you don’t have all of the data set up for it.

And so those are the two kind of organizational infrastructure problems that I’ll say are really hindering the U.S. when it comes to kind of adopting these technologies.

But, unfortunately, I do not have a solve for it. I would be super famous in the area if I did, but I do not, unfortunately.

FASKIANOS: Thank you.

I’m going to take the next question from Will Carpenter, a lecturer at the University of Texas at Austin. Also got an up vote.

What are the key milestones in AI development and quantum computing to watch for in the years ahead from a security perspective? Who is leading in the development of these technologies—large cap technology companies such as Google, ByteDance? Venture capital-backed private companies, government-funded entities, et cetera?

KAHN: Great. Great question.

I’ll say for quantum, quantum is a little bit more down the line since we do not have a quantum computer, like, a really big quantum computer yet that can handle enough data. China’s kind of leading in that area, so to speak. So it’s curious to watch them. They’ve created their first, I think, quantum-encrypted communications line and they’ve done a few works on that.

So I think to keep an eye on that will be important. But, really, just getting a computer large enough that it’s reasonable to use quantum, I think, will be the next big milestone there.

But that’s quite a few years down the line. But when it comes to artificial intelligence, I’ll say that artificial intelligence has had waves and kind of divots in interest and then research. They call them AI winters and AI springs. Winter is when there’s not a lot of funding and spring is when there is.

It’s featured a lot of—right now we’re in a spring, obviously, and it was a large part because of breakthroughs in, like, the 2010s in things like natural language processing and computer vision, et cetera. And so I think continued milestones in those will be key.

There’s a few that I’ve worked on. There’s a—there’s the paper right now—hopefully, it will be out in the next few months—on forecasting on when we actually think those—when AI experts and machine learning experts think those milestones will be hit.

I mean, there were, like, two that were hit, like, there was ones where you’d have AI being able to beat all the Atari games. You have AI being able to play Angry Birds. There’s ones that’s, like, OK—well, and there are lots of those mini milestones that—bigger leaps than just the efficiency of these algorithms.

I think things like artificial or general intelligence. Some say there are some abilities for you to create one algorithm that can play a lot of different games. You know, it can play chess and Atari and Tetris. But I think, broadly speaking, it’s a little bit down the line also.

But I’ll say for, like, the next few months, it’ll—and the next few years, it’ll probably be just, like, more efficient in some of these algorithms, making them better, making them leaner, use a lot less data. But I think we’ve, largely, hit the big ones and so I think it’ll be—we’ll see these short, smaller milestones being achieved in the next few years.

And I think there was another part to the question in the—let me just go look in the answer for what it was. Who’s developing these.

FASKIANOS: Right.

KAHN: I would say these, like, large companies like Google, Open AI, et cetera. But I’ll say a lot of these models are open source, for example, which means that the models themselves are out there and they’re available to anyone who wants to kind of take them and use them.

I mean, I’m sure you’ve seen—once you saw DALL-E Mini you saw DALL-E 2 and DALL-E X. So, like, they proliferate really quickly and they adapt, and that’s a large part what’s driving the acceleration of artificial intelligence.

It’s moving so quickly because there is this nature of collaboration and sharing that companies are incentivized to participate in, where they just take the models, train them against their own data, and if it works better they use that.

And so those kind of companies are all playing a part, so to speak. But I would say, largely, academia right now is still really pushing the forefront, which is really cool to see.

So I think that means that a lot more Blue Skies kind of just basic research being funded will—if it’s being pumped into that we’ll continue to kind of—we’ll see these advances continue.

I’ll say also a lot of—when it comes to defense applications, in particular, I think, and where the challenge is is that a lot of—a lot more than typically when it comes to artificial intelligence these capabilities are being developed by niche smaller startup companies that might not be— that might not have the capabilities that, say, a Google or a Microsoft has when it comes to working and contracting with the U.S. government.

So that’s also a challenge. When you have this acquisitions process it’s a little bit challenging at best, even for the big companies. I think for these smaller companies that really do have great applications and great specific uses for AI, I think that’s also a significant challenge.

So I think it’s, basically, everybody. Everyone’s working together, which is great.

FASKIANOS: Great.

I’m going to go next to DJ Patil.

Q: Thanks, Irina. Good to see you.

FASKIANOS: Likewise.

Q: And thanks for this, Lauren.

So I’m DJ Patil and I’m at the Harvard Kennedy School Belfer Center, as well as Devoted Health and Venrock Partners.

And so, Lauren, the question you addressed a little bit on the procurement side, I’m curious what your advice to the secretary of defense would be around capabilities, specifically, given the question of large language models or the efforts that we’re seeing in industry and how much separation of results that we’re seeing even in industry compared to academia. Just the breakthroughs that we’re seeing reported are so stunning.

And then if we look at the datasets that are—that they’re building on—those companies are building on, they’re, basically, open or there’s copyright issues in there. There’s defense applications which have very small data sets, and also, as you mentioned, in the procurement side a lack of access to the ability of these things.

And so what is the mechanisms if you looked across this from a policy perspective of how we start tapping into those capabilities to ensure that we have competitiveness as the next set of iterations of these technologies take place?

KAHN: Absolutely. I think that’s a great question.

I’ve done a little bit of work on this. When they were creating the chief digital AI office, I think they had, like, people brainstorming about, like, what kind of things we would like to see and I think everyone agreed that they would love for them to get kind of a better access to data.

If the defense secretary asks, can I have data on all the troop movements for X, Y, and Z, there’s a lot of steps to go through to pull all that information. The U.S. defense enterprise is great at collecting data from a variety of sources—from the intelligence community, analysts, et cetera.

I think what’s challenging to know—and, of course, there are natural challenges built in with different levels of how confidential things are and how—the classifications, et cetera. But I think being able to pull those together and to clean that data and to organize it will be a key first step and that is a big infrastructure systems software kind of challenge.

A lot of it’s actually getting hardware in the defense enterprise up to date and a lot of it is making sure you have the right people. I think another huge one—and, I mean, the National Security Commission on AI on their final report announced that the biggest hindrance to actually leveraging these capabilities is the lack of AI and STEM talent in the intelligence community in the Pentagon.

There’s just a lack of people that, one, have the vision to—have the background and are willing to kind of say, OK, like, this is even a possible tool that we can use and to understand that, and then once it’s there to be able to train them to be able to use them to do these kind of capacities.

So I think that’ll be a huge one. And there are ways that kind of—there are efforts right now ongoing with the Joint Artificial Intelligence Center—the JAIC—to kind of pilot AI educational programs for this reason as a kind of AI crash course.

But I think there needs to be, like, a broader kind of effort to encourage STEM graduates to go into government and that can be done, again, by kind of playing ball, so to speak, with this whole idea of open source.

Of course, the DOD can’t do—Department of Defense can’t make all of its programs open and free to the public. But I think it can do a lot more to kind of show that it’s a viable option for individuals working in these careers to address some of the same kind of problems and will also have the most up to date tech and resources and data as well. And I think right now it’s not evident that that’s the case.

They might have a really interesting problem set, which is shown to be attractive to AI PhD graduates and things like that. But it doesn’t have the same kind of—again, they’re not really promoting and making resources and setting up their experts in the best way, so to speak, to be able to use these capabilities.

FASKIANOS: Thank you.

I’m going to take the next question from Konstantin, who actually wrote a question—Tkachuk—but also raised his hand. So if you could just ask your question that would be best.

Q: Yes. I’m just happy to say it out loud.

So my name is Konstantin. I’m half Russian, half Ukrainian. I’m connecting here from Schwarzman Scholarship at Tsinghua University.

And my question is more coming towards the industry as a whole, how it has to react on what’s happening to the technology that the industry is developing.

Particularly, I am curious whether it’s the responsibility and interest of industry and policymakers to protect the technology from such a misuse and whether they actually do have control and responsibility to make these technology frameworks unusable for certain applications.

Do you think this effort could be possible, give the resources we have, the amount of knowledge we have? And, more importantly, I would even be curious on your perspective whether you think countries have to collaborate on that in order to such effort be efficient, or it should be incentive models based inside countries that will make an effort to the whole community.

KAHN: Awesome. I think all of the above.

I think right now, because there’s so—the relatively little understanding of how these work, I think a lot of it is the private companies self-regulating, which I think is a necessary component.

But there are also now indications of efforts to kind of work with governments on things like confidence-building measures or other kind of mechanisms to kind of best understand and best develop transparency measures, testing and evaluation, other kind of guardrails against use.

I think there are, like, different layers to this, of course, I think, and all of them are correct and all of them are necessary.

I think the specific applications themselves there needs to be an element of regulation. I think at some point there needs to be, like, a user agreement as well about when they’re selling technologies and selling capabilities, how they agree to kind of abide by the terms. You sign it when you—the terms of use, right.

And I think also then there are, of course, export controls that can be put on and certain—you’re allowed to do, the commercial side but you make the system itself—incompatibles are being used with other kinds of systems that would make it dangerous.

But I think there’s also definitely room and necessary space for interstate collaboration on some of these, especially when you get—say, for example, when you introduce artificial intelligence into military systems, right, they make them faster. They make the decision-making process a lot more speedy, basically, and so the individual has to make quicker decisions.

And so if you have things and when you introduce things like artificial intelligence to increasingly complex systems you have the ability for accidents to kind of snowball, right, where they become—as they go through. Like, one little decision can make a huge kind of impact and end up with a mistake, unfortunately.

And so when you have the kind of situation when you’re forbid it’s in a—in a battlefield context, right. And let’s say the adversary says, oh, well, you intentionally shot down XYZ plane; and the individual said no, it was an auto malfunction and we had an AI in charge of it; who, in that fact, is responsible now? If it was not an individual now is it the—the blame kind of shifts up the pipeline.

And so you’ve got problems like these. Like, that’s just one example. But, like, where you have increasingly automated systems and artificial intelligence that kind of shift how dynamics play out, especially in accidents, which require a lot of visibility, traditionally, and you have these technologies that are not so visible, not so transparent. You don’t really get to see how they work or understand how they think in the same way that you can say, if I pressed a button and you see the causality of that chain reaction.

And so I think there is very much a need because of that for even adversaries—not necessarily just allies—to agree on how certain weapons will be used and I think that’s why there’s this space for confidence-building measures. I think a really—like, for example, a really simple kind of everyone already agrees on this is to have a human in the loop, right—a human control.

When we eventually use artificial intelligence and automated systems increasingly in nuclear context, right, with nuclear weapons, I think everyone’s kind of on board with that.

And so I think those are the kind of, like, building block agreements and kind of establishment of norms that can happen and that need to take place now before these technologies really start to be used. That will be essential to avoiding those worst case scenarios in the future.

FASKIANOS: Great. Thank you.

I’m going to take the next question—written question—from Alexander Beck, undergraduate at UC Berkeley.

In the context of military innovation literature, what organizational characteristics or variables have the greatest effect on adoption and implementation, respectively?

KAHN: Absolutely. I’m not an organizational expert.

However, I’ll say, like before, I think that’s shifting, at least from the United States perspective.

I think, for example, when the Joint Artificial Intelligence Center was created it was, like, the best advice was to create separate organizations that had the capability to kind of enact their own kind of agenda and to create separate programs for all of these to kind of best foster growth.

And so that worked for a while, right. The JAIC was really great at promoting artificial intelligence and raising it to a level of preeminence in the United States. A lot of early success in making—raising awareness, et cetera.

But now we’re seeing, there was some—a little bit of confusion, a little bit of concern, over the summer when they did establish the chief data—a digital and artificial intelligence office—excuse me. A lot of acronyms—when they—because they took over the JAIC. They subsumed the JAIC. There was a lot of worry about that, right. Like, they just established this great organization that we’ve had in 2019 and now they’re redoing it.

And so I think they realized that as the technology develop, organizational structures need to develop and change as well. Like, in the beginning, artificial intelligence was kind of seen as its own kind of microcosm.

But because it’s in a general purpose enabling technology it touches a lot more and so it needs to be thought more broadly rather than just, OK, here’s our AI project, right. You need to better integrate it and situate it next to necessary preconditions like the food for AI, which is data, right.

So they reorganized to kind of ideally do that, right. They integrate it research and engineering, which is the arm in the Defense Department that kind of funds the basic research, to kind of have people understand policy as well.

So they have all of these different arms now within this broader organization. And so there are shifts in the literature, I think, and there are different best cases for different kind of technologies. But I’m not as familiar with where the literature is going now. But that was kind of the idea has shifted, I think, even from 2018 to 2022.

FASKIANOS: Thanks. We’re going to go next to Harold Schmitz.

Q: Hey, guys. I think a great, great talk.

I wanted to get your thoughts on AlphaFold, RoseTTAFold—DeepMind—and biological warfare and synthetic biology, that sort of area. Thank you.

KAHN: Of course. I—

Q: And, by the way—sorry—I should say I’m with the University of California Davis School of Management and also with the March Group—a general partner. Thank you.

KAHN: I am really—so I’m really not familiar much with the bio elements. I know it’s an increasing area of interest.

But I think, at least in my research, kind of taking a step back, I think it was hard enough to get people within the defense sector to acknowledge artificial intelligence.

So I haven’t seen much in the debate, unfortunately, recently, just because I think a lot of the defense innovation strategy, at least in the Biden administration, is focused directly on the pacing—addressing the pacing challenge of China.

And so they’ve mentioned biowarfare and biotechnology as well as nanotechnology and et cetera, but not as much in a comprehensive way as artificial intelligence and quantum in a way that I’m able to answer your question. I’m sorry.

FASKIANOS: Thank you.

I’ll go next to Alex, who has raised—and you’ll have to give us your last name and identify yourself.

Q: Hi. Yes. Thank you. I’m Alex Grigor. I just completed my PhD at University of Cambridge.

My research is specifically looking at U.S. cyber warfare and cybersecurity capabilities, and in my interviews with a lot of people in the defense industry, their number-one complaint, I suppose, was just not getting the graduates applying to them the way that they had sort of hoped to in the past.

And if we think back at ARPANET and all the amazing innovations that have come out of the internet and can come out of the defense, do you see a return to that? Or do you see us now looking very much to procure and whatever from the private industry, and how might that sort of recruitment process be?

They cited security clearances as one big impediment. But what else might you think that could be done differently there?

KAHN: Yeah. Absolutely.

I think security clearances, all the bureaucratic things, are a challenge, but even assuming that individual wants to work, I think right now if you’re working in STEM and you want to do research I think having two years, for example, in government and being a civilian, working in the Pentagon, for example, it looks—it doesn’t necessarily look like—allow you to jump then back into the private sector and academia, whereas other jobs do.

So I think that’s actually a big challenge about making it possible for various reasons, various mechanisms, to kind of make it a reasonable kind of goal for not necessarily being a career in government but allowing people to kind of come and go.

I think that’ll be a significant challenge and I think that’s in part about some of the ability to kind of contribute to the research that we spoke about earlier.

I mean, the National Security Commission has a whole strategy that they’ve outlined on it. I’ve seen, again, like, piecemeal kind of efforts to overcome that. But nothing broad and sweeping reform as suggested by the report.

I recommend reading it. It’s, like, five hundred pages long. But there’s a great section on the talent deficit. But, yeah, I think that will definitely be a challenge. I think cyber is facing that challenge.

I just think anything that touches STEM in general, and so—and especially because I think the AI and particular machine learning talent pool is global and so states actually are, interestingly, kind of fighting over this talent pool.

I’ve done a research previously also at the University of Oxford that looked at, like, the immigration preferences of researchers and where they move and things like that, and a lot of them are Chinese and studying in the United States. And they stay here. They move, et cetera. But a lot of it is actually also immigration and visas.

And so other countries—China specifically made kind of for STEM graduates special visas. Europe has done it as well. And so I think that will also be another element at play. There’s a lot of these to kind of attract more talent.

I mean, again, one of the steps that was tried was the Quad Fellowship that was established through the Indo-Pacific strategy. But, again, that’s only going to be for a hundred students. And so there needs to be a broader kind of effort to make it—to facilitate the flow of experts into government.

To your other point about is this going to be what it looks like now about the private sector driving the bus, I think it will be for the time being unless DARPA and the defense agencies’ research arm and DOD change this acquisition process and, again, was able to get that talent, then I think—if something changes, then I think it will be able to, again, be able to contribute in the way that it has in the past.

I think it’s important, too, right. There was breakthroughs out of cryptography. And, again, the internet all came from defense initially. And so I think it would be really sad if that was not the case anymore and I think especially as right now we’re talking about using—being able to kind of cross that bridge and work with the private sector and I think that will be necessary.

I hope it doesn’t go too far that it becomes entirely reliant because I think DOD will need to be self-sufficient. It’s another kind of ecosystem to generate research in applications, and not all problems can be addressed by commercial applications as well.

It’s a very unique problem set that defense and militaries face. And so I think there will need to be—right now, it’s a little bit heavy on needing to—there’s a little bit of a push right now, OK, we need to better work with the private sector.

But I think, hopefully, overall, if it moves forward it will balance out again.

FASKIANOS: Lauren, do you know how much money DOD is allocating towards this in the overall budget?

KAHN: Off the top of my head, I don’t know. It’s a few billion. It’s, like, a billion. I think—I have to look. I can look it up. In the research 2023 budget request there was the highest amount requested ever for STEM research and engineering and testing and evaluation.

I think it was—oh, gosh, it was a couple hundred million (dollars) but they had—it was a huge increase from the last year. So it’s an increasing priority. But I don’t have the specific numbers on how much.

People talk about China funding more. I think it’s about the same. But it’s increasing steadily across the board.

FASKIANOS: Great.

So I’m going to give the final question to Darrin Frye, who’s an associate professor at Joint Special Operations University in the Department of Strategic Intelligence and Emergent Technologies, and his is a practical question.

Managing this type of career how do you structure your time researching and learning about the intricacies of complex technologies such as quantum entanglement or nano-neuro technologies versus informing leadership and interested parties on the anticipated impact of emergent technologies on the future military operational environment?

And maybe you can throw in there why you went into this field and why you settled upon this, too.

KAHN: Yeah. I love this question.

I have always been interested in the militarization of science and how wars are fought because I think it allows you to study a lot of different elements. I think it’s very interesting working at the intersection.

I think, broadly speaking, a lot of the problems that the world is going to face, moving forward, are these transnational large problems that will require academia, industry, and government to kind of work on together from climate change and all of these emerging technologies, for example, global health, as we’ve seen over the past few years.

And so I think it’s a little bit of a striking a balance, right. So I came from a political science background, international relations background, and I did want to talk about the big picture.

And I think there are individuals kind of working on these problems and are recognizing them. But in that I noticed that I’m speaking a lot about artificial intelligence and emerging technologies and I’m not—I’m not from an engineering background.

And so me, personally, I’m, for example, doing a master’s in computer science right now at Penn in order to shore up those kind of deficiencies and lack of knowledge in my sphere. I can’t learn everything. I can’t be a quantum expert and an AI expert.

But I think having the baseline understanding and taking a few of those courses and more regularly has allowed me to when a new technology, for example, shows up that I can learn how—I know how to learn about that technology, which, I think, has been very helpful, speaks both languages, so to speak.

I don’t think anyone’s going to be a master—you can’t be a master of one, let alone master of both. But I think it will be increasingly important to spend time learning about how these things work, and I think just getting a background in coding can’t hurt.

And so it’s definitely something you need to balance. I would say I’m probably balanced more towards what are the implications of this, more broadly, since if you’re talking at such a high level it doesn’t help necessarily people without that technical background to get into the nitty gritty. It can get jargony very quickly, as I’m sure you guys understood listening to me even.

And so I think there’s a benefit to learning about it but also make sure you don’t get too in the weeds. I think there are—I think a big important—there’s a lot of space for people who kind of understand both that can then bring those people who are experts, for example, on quantum entanglement and nanotechnology—to bring them so that when they’re needed they can come in and speak to people in a policy kind of setting.

So there definitely is a room, I think, for intermediaries. There’s policy experts that people kind of sit in between and then, of course, the highly specialized expertise, which I think is definitely, definitely important.

But it’s hard to balance. But I think it’s very fun as well because then you get to learn a lot of new things.

FASKIANOS: Wonderful.

Well, with that we are out of time. I’m sorry that we couldn’t get to all the written questions and the raised hands.

But, Lauren Kahn, thank you very much for this hour, and to all of you for your great questions and comments.

You can follow Lauren on Twitter at @Lauren_A_Kahn, and, of course, go to CFR.org for op-eds, blogs, and insight and analysis.

The last academic webinar of this semester will be on Wednesday, November 16, at 1:00 p.m. (EST). We are going to be talking with Susan Hayward, who is at Harvard University, about religious literacy in international affairs.

So, again, I hope you will all join us then.

Lauren, thank you very much. And I just want to encourage those of you, the students on this call and professors, about our paid internships and our fellowships. You can go to CFR.org/careers for information for both tracks.

Follow us at @CFR_Academic and visit, again, CFR.org, ForeignAffairs.com, and ThinkGlobalHealth.org for research and analysis on global issues.

So thank you all, again. Thank you, Lauren. Have a great day.

KAHN: Thank you so much. Take care.

FASKIANOS: Take care.