Suchergebnisse

The US academy wants "multiculturalism" in the classroom, but its public rhetoric of fairness, standards, & diversity falls far short of its exclusionary actions in private, particularly for women of color faculty at tenure time. Tenure evaluations, we propose, reflect a narrative of institutional power that perpetuates the academy's religious colonial legacy. Priest-Novitiate relations rule the academy more than a community of peers. Accordingly, women of color faculty face not just a glass ceiling when it comes to tenure & promotions but they also encounter a more subtle, complex, & insidious form of resistance. It consists of a specific configuration of racial (white), gender (male), class (aristocratic or upwardly mobile), & cultural (Western medieval) criteria that women of color cannot possibly satisfy. We conclude with some suggestions for transforming these social relations in the academy. 1 Table, 70 References. Adapted from the source document.

Neither cultural conversion to Western liberalism nor resort to local traditions such as Confucianism adequately deals with the hybrid nature of democratization in a postcolonial context. With its assortment of Chinese, Japanese, American, and Taiwanese hegemonic legacies, Taiwan offers a case in point. Its version of democratic politics operates across three contending normative domains: liberal political institutions, Confucian rationales for power, and Taiwanese nativist/nationalist sensibilities. Some may despair at this "distortion" of the (Western) liberal democratic ideal. We suggest, alternatively, that the contentious and unstable nature of liberal politics in Taiwan may render its polity more open-ended and organic, with simultaneous potential for both authoritarianism and democratization.

The ifa conference "Cultures of We" held on 13 September 2017 in Berlin cut to the core of world politics today. It asked: How can we stay true to the principle of equality, as enshrined in the Universal Declaration of Human Rights (UDHR), when "othering" has resurged in identity and politics validated by a newly-vocal narrative of "us versus them?" Populist movements formalized by Brexit in the United Kingdom in June 2016 and the election of Donald J. Trump to the US presidency five months later march in lock-step with other racist-nationalist regimes in the Philippines, Turkey, Austria, and so on. Many pockets of Scandinavia, previously models of liberal tolerance, also exhibit similar sympathies. Renewed commitment to the UDHR will not suffice, I'm afraid. Its insistence on singularity to convey universality sinks the proposition.

The ifa conference "Cultures of We" held on 13 September 2017 in Berlin cut to the core of world politics today. It asked: How can we stay true to the principle of equality, as enshrined in the Universal Declaration of Human Rights (UDHR), when "othering" has resurged in identity and politics validated by a newly-vocal narrative of "us versus them?" Populist movements formalized by Brexit in the United Kingdom in June 2016 and the election of Donald J. Trump to the US presidency five months later march in lock-step with other racist-nationalist regimes in the Philippines, Turkey, Austria, and so on. Many pockets of Scandinavia, previously models of liberal tolerance, also exhibit similar sympathies. Renewed commitment to the UDHR will not suffice, I'm afraid. Its insistence on singularity to convey universality sinks the proposition.

"Challenging the Westphalian view of international relations, which focuses on the sovereignty of states and the inevitable potential for conflict, the authors from the Borderlands Study Group reconceive borders as capillaries enabling the flow of material, cultural, and social benefits through local communities, nation-states, and entire regions. By emphasizing local agency and regional interdependencies, this metaphor reconfigures current narratives about the China India border and opens a new perspective on the long history of the Silk Roads, the modern BCIM Initiative, and dam construction along the Nu River in China and the Teesta River in India. Together, the authors show that positive interaction among people on both sides of a border generates larger, cross-border communities, which can pressure for cooperation and development. India China offers the hope that people divided by arbitrary geo-political boundaries can circumvent race, gender, class, religion, and other social barriers, to form more inclusive institutions and forms of governance"--

International Relations (IR) needs democratising. Currently, IR theorising remains under the hegemony of a singular worldview ('warre of all against all') with a singular logic ('conversion or discipline') for all actors and activities. This top-down, state-centric and exclusivist approach is fundamentally anti-democratic for a field of inquiry and practice crowded with multiple worlds. The Humanities, we propose, will help to mitigate these totalitarian tendencies by expressing and examining what hegemonic IR cannot but must: that is, a richness of being in global life. We present Ang Lee's Lust/ Caution (2007) as an example. If seen as an allegory for Taiwan-China relations, this film shifts attention from the national security state, a defining concern for hegemonic IR, to the transnational solidarities that bind peoples and societies despite inter-state conflicts, thereby offering a way out of the statist impasse that incarcerates the region. This approach extends beyond recent calls for a 'linguistic' or 'artistic' turn in IR. Culture, we argue, can serve as a method. Adapted from the source document.

Väyrynen, T. ; Möller, F.: An introduction. - S. 341 Sorensen, G.: What kind of world order? the international system in the new millennium. - S. 343-363 Buzan, B.: An English School perspective on 'What kind of world order?' - S. 364-369 Leander, A.: Paradigms as a hindrance to understanding world politics. - S. 370-376 Hanafi, H.: Whose order? Whose millennium? notes on Sorensen. - S. 377-381 Ling, L. H. M.: Global presumptions: a critique of Sorensen's world order change. - S. 382-392 Sorensen, G.: What kind of world order? a response to critics. - S. 393-402

Introduction: Emotions and world politics / Roland Bleiker and Emma Hutchison 490. - Theorizing emotions in world politics / Emma Hutchison and Roland Bleiker 491. - Feeling like a state: social emotion and identity / Jonathan Mercer 515. - Institutionalizing passion in world politics: fear and empathy / Neta C. Crawford 535. - The body doesn't lie: a somatic approach to the study of emotions in world politics / Rose McDermott 557. - Emotion and intentionality / K.M. Fierke 563. - Emotions and the social / Christian Reus-Smit 568. - Anger and world politics: how collective emotions shift over time / Andrew Linklater 574. - Decolonizing the international: towards multiple emotional worlds / L.H.M. Ling 579. - The promise and problems of the neuroscientific approach to emotions / Renée Jeffery 584. - On being convinced: an emotional epistemology of international relations / Janice Bially Mattern 589

Though modernization and democratization have benefited many women in developing countries, capitalist development has often reproduced patriarchal roles and stereotypes. This collection examines how the processes of modernization and democratization have affected women in East Asia