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"This work seeks to provide a fresh examination of the relationship between religion, identity and security in a globalizing world, arguing that in order to address human security issues we must seek a reconceptualization of human security along post-secular lines. Religion, Identity and Human Security seeks to demonstrate that a major source of human insecurity comes from the failure of states around the world to recognize the increasing cultural diversity of their populations which has resulted from globalization. Shani begins by setting out the theoretical foundations dealing with the transformative effects of globalization on identity violence and security. The second part of the volume then draws on different cases of sites of human insecurity around the globe to develop these ideas, examining themes such as:securitization of religious symbolsretreat from multiculturalismrise of exclusivist ethno-religious identities post- 9/11state religion, colonization and the racialization of migration Highlighting that religion can be a source of both human security and insecurity in a globalizing world Shani offers a critical human security paradigm that seeks to de-secularize the individual by recognizing the culturally contested and embedded nature of human identities. The work argues that religion serves an important role in re-embedding individuals deracinated from their communities by neo-liberal globalization"--

Abstract
This article seeks to contribute to the development of post-western international relations (IR) by engaging with the political writings and complex legacy of the Bengali Nobel Laureate Rabindranath Tagore (1861–1941). It will show how Tagore's critique of the "nation," most presciently delivered in a lecture delivered in Japan as the First World War unfolded, unlocks the potential of "Asia as method."
Tagore was an anti-imperialist but cannot be described as a nationalist since he was "critical" of the ideology of nationalism which he considered to be both pernicious and alien to "Asian" societies. His attempt to transcend the imaginary of the nation-state led him to posit "Asia" as a "moral imaginary" to counter the Westphalian imaginary of IR. However, this imaginary, based to a large extent on Orientalist readings of Asian history and civilization, was co-opted by the main object of his critique: the nation-state. It subsequently was subordinated to, and helped legitimize, Japanese imperial ambitions. Rather than seeing Tagore's flawed imaginary as merely highlighting the "deadlocks" of post-western IR theory, I argue that it can be seen as unlocking its "potential" by positing Asia as an "imaginary anchoring point" with which to critique the Westphalian imaginary, and methodological nationalism, of IR.

This review discusses Arvind-Pal S. Mandair's Religion and the Specter of the West: Sikhism, India, Postcoloniality, and the Politics of Translation (hereafter RSW), published in 2009 by Columbia University Press.

The 20th anniversary of the publication of the rest Human Development Report (HDR) seems an appropriate time to reflect on the success of the 'human development' paradigm in redefining development in an age characterised until recently by an untrammelled commitment on the part of the principal institutions governing the international political economy to furthering the goals of capital accumulation along neoliberal lines. Contrary to the initial claims that we are now living in a postneoliberal age following the return to Keynesianism in the immediate aftermath of the September 2008 financial crisis, neoliberal-ism has shown a remarkable resilience. Adapted from the source document.