Chapter 4 considers how duties of international cooperation safeguard sovereign equality by reconciling the territorial sovereignty of coastal states with landlocked states’ rights to access the oceans through negotiation or binding arbitration.

Chapter 5 demonstrates that states have accepted obligations of mandatory cooperation with respect to a variety of other transboundary harms, including piracy, terrorism, and at least some cyberattacks.

Chapter 13 concludes by recapping the book’s key themes, considering potential obstacles to mandatory cooperation, and identifying other matters of international concern, such as pandemics, that are good candidates for mandatory cooperation under the equitable conception of sovereign equality.

Chapter 10 examines whether states bear duties of international cooperation with respect to forced migration, including the mass displacement caused by Myanmar’s campaign of ethnic cleansing against its Rohingya Muslim minority. It makes the case that the international community has accepted the protection of forced migrants as a common concern of humanity under the community’s joint stewardship.

Chapter 1 draws on the history of Russia’s military interventions in Ukraine to distinguish two conceptions of sovereign equality under international law. It argues that that international law in the twentieth century embraced a constitutional and equitable conception of sovereign equality, generating state obligations to cooperate with one another to resolve disputes over matters of common concern in accordance with equitable principles.

While the environment almost always suffers in conflict, it can also present opportunities for cooperation – this is the key premise and promise of environmental peacebuilding. Harnessing shared environmental risks and challenges for collective and cooperative action has the potential to foster relationship development that can prevent conflict and/or restore peace. Environmental peacebuilding and methods of intervention, such as impact assessments and peace agreements, have the potential to be an antidote to any or all of the environment-conflict intersections. This chapter explores the literature on environmental peacebuilding and key tools of the trade.

Chapter 3 shows how the international law of the sea moved away from state unilateralism in favor of the equitable model of sovereignty by requiring states to resolve disputes over international fisheries and maritime boundaries through cooperation in accordance with equitable principles.

Chapter 9 explains how duties of international cooperation apply to the international community’s collective responsibility to safeguard international peace, security, and human rights. With the establishment of the United Nations, the Grotian paradigm of states deciding when to use force for themselves shifted to a collective stewardship model whereby states must cooperate with one another to avoid armed conflict, punish atrocity crimes, and combat global poverty, including through collective consultation, negotiation, and peaceful dispute resolution.

Chapter 2 explains how international law governing rivers has evolved to establish a requirement that upstream and downstream sovereigns must consult and negotiate in good faith to determine mutually satisfactory solutions for the shared use of rivers.

Chapter 7 examines climate change as a transnational and existential threat to humanity generally, and to certain smaller and vulnerable states most dramatically. Since it poses an existential threat to low-lying coastal states and raises the frequency and intensity of extreme weather events, Chapter 7 makes the case that climate change should be understood to trigger duties of international cooperation.

Chapter 8 considers international territorial administration through multilateral governance structures, devoting special attention to Antarctica as a global res communis for peaceful exploration and scientific study.

Chapter 6 shows that international environmental law embraces an equitable approach whereby states must cooperate to suppress transboundary pollution.

Growing environmental instability around the globe has the potential to contribute to the onset of violent conflict. However, there is rarely a clear, direct causal pathway between environmental change and conflict because these interactions are always mediated by institutions – social norms, governance, and policy. How the environment can be a potential trigger for conflict is a critical part of the environment-conflict nexus. This chapter explores the broad literature on the topic, drawing out where there is more and less consensus and what the implications are for understanding the environment in conflict.

Chapter 12 offers a provocative and jurisprudentially ambitious argument: that sovereign equality requires states to submit to international adjudication or arbitration even in ordinary legal disputes that do not involve overlapping sovereign rights or powers.

Chapter 11 uses antitrust law as a case study to explore the phenomenon of extraterritorial regulation. It argues that the principle of sovereign equality requires states to resolve disputes involving fields of concurrent prescriptive jurisdiction through mandatory cooperation.

This chapter moves from low- and mid-ranking bureaucrats to higher-ranking officials and their ‘great projects’ (al-masharī‘ al-kubra) – the revolution’s signal achievements in governmental media. The chapter describes how this type of achievement was considered extraordinary, given the struggle to coordinate across fragmented and conflicting state institutions. Moreover, the chapter analyses one of the Ministry of Culture’s greatest and longest-lasting projects: to build a new Egyptian human being (binā’ al-insān al-miṣri). I argue that the need to cultivate the Egyptian masses was not purely born from a desire to civilise, but by a political imperative to build a new people to be governed by the revolutionary command. In contrast with Younis’s pejorative description of the people envisaged by the Revolution as a ‘mass’ (gumū‘) or a ‘herd’ (qatī‘), this chapter presents the meliorative side of the same project: the yet-to-exist People as a collection of ‘righteous citizens’ (muwaṭinīn ṣāliḥīn).