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The so-called zero-lower-bound (ZLB) plays a prominent role in modern (and even older) macroeconomic theories. It is often introduced in a paper or at conference as a fact of life -- an unavoidable property of the physical environment, like gravity. But is it correct to view it in this way? Or is the ZLB better thought of as legal constraint--something that can potentially be circumvented by policy?
The Financial Services Regulatory Relief Act of 2006 allows the U.S. Federal Reserve (the Fed) to pay interest on reserve accounts that private banks hold at the Fed. Specifically, the Act states that:
Balances maintained at a Federal Reserve bank by or on behalf of a depository institution may receive earnings to be paid by the Federal Reserve bank at least once each calendar quarter, at a rate or rates not to exceed the general level of short-term interest rates. The effective date of this authority was advanced to October 1, 2008, by the Emergency Economic Stabilization Act of 2008.
It is not clear (to me, at least) whether the Act grants the Fed the authority to pay a negative interest rate on reserves. Note that if the interest-on-reserves (IOR) rate is set to a negative number, then banks would in effect be paying the Fed a "service fee" for the privilege of holding reserve balances with the Fed. But if the Fed is not legally permitted to use negative interest rate policy (NIRP), then the ZLB is obviously a legal constraint.
This legal constraint, however, may not be binding if the ZLB is also an economic constraint. In fact, the traditional explanation for the ZLB is the existence of physical currency bearing zero interest. The idea that arbitrage will effectively keep interest rates from falling below zero is deeply ingrained in the minds of economists. For example, Corriea, et. al. (2012) write:
Arbitrage between money and bonds requires nominal interest to be positive. This "zero bound" constraint gives rise to a macroeconomic situation known as a liquidity trap. It presents a difficult challenge for stabilization policy. However, we know from recent experience that the ZLB appears not to be an economic constraint. Several central banks today have set their deposit rates into negative territory:
There is currently over $10 trillion of government debt in the world yielding a negative nominal interest rate; see here. As of this writing, even long bonds like the German 10-year Bund are in negative territory.
Well, alright, so the ZLB is evidently not an economic constraint. But surely there is some limit to how low nominal interest rates can fall? This lower limit is called the effective lower bound (ELB). And economic theory is clear: if we're at the ELB in a recession, then monetary policy has done about as much as it can be expected to do.
But what exactly is the ELB? Is it -1%, -2%, -5%, or perhaps even lower? Economists like Miles Kimball believe it to sufficiently negative to warrant NIRP as an effective policy tool; see here (see also the discussion by Ken Rogoff in chapter 10 of his book). These arguments, however, did not seem to gain much traction. For example, in the present discussions concerning the Fed's new long-run monetary policy framework, the possibility of NIRP is not even mentioned. But perhaps it should be if the ELB is in fact significantly below zero. In what follows, I want to make my own (related) argument for why the ELB is probably a lot lower than most people think.
Suppose the Fed was to set the IOR to -10% (in a deep demand-driven recession, this would presumably be accompanied with a promise to raise the IOR at some point in the future). The traditional economic argument suggests that any security dominated in rate of return by cash would in this case be driven out of circulation.
The first thing we could imagine happening is banks attempting to convert their digital reserves into vault cash. Banks are presently holding over $1.6 trillion in reserves with the Fed. The largest denomination Federal Reserve note is $100. This is what $1 trillion in $100 bills apparently looks like:
That's about the size of a football field. Banks would not convert all of their reserves into cash--even if it was costless to do so--because they'd need about $20-30 billion or so to make interbank payments. Of course, managing all that cash would be far from costless. But there is a simpler reason for why banks would not make the conversion. The Fed could simply charge banks a 10% service fee on their vault cash.
Alright, well what effect is the -10% IOR rate going to have on the deposit rate (or fees) that banks offer (or charge) their depositors? Banks are not likely to pass the full cost on to their depositors, especially if they view the NIRP to be temporary, because they'll want to maintain their customer relationships.
But let us take the extreme case and suppose that NIRP is perceived to be permanent. Then surely deposit rates will decline (or bank fees will rise) significantly. Deposit rates may even decline to the point where depositors start withdrawing their money from the banking system. Banks may well let this source of funding go if they could borrow more cheaply from the Fed (banks would need to borrow reserves to honor the withdrawal requests of their customers). Of course, the Fed lending rate is also a policy variable and could, in principle, be lowered to negative territory as well.
But how realistic is it to imagine all or most bank deposits converted to cash? While this might be the case for small value accounts, it seems unlikely that the business sector would be able to manage its payments needs without the aid of the banking system. Even money market funds need to work through the banking system. I suppose one could imagine a new product created by (say) Vanguard in which they create a cash fund with equity shares redeemable for cash that is collected and stored in rented Las Vegas vault. But the moment the activity is intermediated, it becomes taxable. If the Fed is not permitted to tax (oops, charge a service fee) such entities, the fiscal authority could, in principle, implement a surcharge that is set automatically off the IOR rate in some manner.
I think in this way one can see how the ELB might easily be well below -5% (or more). This is probably low enough to allow us to disregard the ELB as a binding economic constraint. The relevant constraint is always a legal one. And laws can be changed if it is deemed to serve the public interest.
Keep in mind that in a large class of economic models, ranging from Keynes (1936) to New Keynesian, there is potentially much to be gained by eliminating the ZLB. If these models are wrong, then let's get rid of them. But if they're roughly correct, why don't we take their policy prescriptions seriously? Let's stop talking about the ZLB as if it's a force of nature. It is a policy choice. And if it's a bad policy choice, it should be changed.
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Law in a Transnational Context Historical and Theoretical Perspectives Series of Lectures from January to April 2011
The world of traditional legal theories has become too small. It seems too small for a law that is more and more losing its old territorial, political, and national bonds and that becomes part of worldwide social and economic processes. Law of this kind tends to statelessness. It is no more focussed on a territory, national state, or a local community, but constitutes itself through the communicative networks of highly specialised discourses. The production of law shifts from the nation state to the specific dynamic of social systems which conventional terms and criteria of politically orientated legal theories hardly touch upon. Terms like "constitution", "legislation", "unity", "hierarchy", "sanction" etc. become uncertain. Nowadays law is at home in a world that is fragmentary, that has no centre, no middle point, or unity. Legal pluralism dominates the scenery.
"Globalization" is the common word for this phenomenon, which is accompanied by a review of traditional concepts of law, of their premises and implications. Legal history is constantly confronted with phenomena of this kind, especially when processes of global interlacing beyond territorial and national boundaries are being examined, or when societies with a plurality of norms are being put into perspective.
The Max Planck Institute for European Legal History in cooperation with the Cluster of Excellence at the Goethe-University Frankfurt will start in the winter term 2010/2011 a series of lectures dedicated to historical paradigms and theoretical concepts of such processes. Scholars from different countries and with strong expertise in theory and history of law, in sociology and political sciences will hold lectures about chosen subjects.
Lecture: Wo bleibt der Dritte im Rechtspluralismus? 13. January 2011 Prof. Dr. Klaus Günther, Institut für Kriminalwissenschaften und Rechtsphilosophie der Uni Frankfurt
Lecture: Domesticating Modernities: Transfer of Ideologies and Institutions in Southeastern Europe 3rd February 2011 Prof. Dr. Diana Mishkova, Director of Centre for Advanced Study Sofia (CAS)
Lecture: International Law in a World of Empires: Constructing a Global Prohibition Regime in the Long Nineteenth Century 7th March 2011 Prof. Dr. Lauren Benton, History Department, New York University
Lecture: The New Global Law. A Historical Perspective 14th April 2011 Prof. Dr. Rafael Domingo Oslé, Faculty of Law, Universidad de Navarra
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The Texas anti-abortion law enshrines the idea that others' interests legally trump an individual's right to bodily integrity. Of course, many would question whether a six-week embryo really has morally significant interests yet, but put such worries aside for now. I'm interested in how broadly this principle should be applied. For there are many needy individuals out whose moral status is much clearer than that of an embryo. Just consider any dialysis patient, for example. If bodily integrity is no longer sacrosanct, should we not pass laws mandating the removal of excess kidneys to help those in need? Better yet, since most of us (I think) still regard violations of bodily integrity as a serious moral cost, perhaps one could instead mandate just that those who have mandated that others' bodily integrity be violated for another's sake should themselves be subject to mandatory kidney donation. They've already implicitly consented to the principle at stake, after all.As a bonus, we don't even need the State to get its hands dirty -- just further specify that the law empowers any concerned citizen to harvest a kidney from anyone responsible for the Texas law (including, e.g., those who offered legal, financial, or other support to the legislators in the crafting of their bill). I'm sure such a proposal would immediately be met with universal support, right?In other news: Trumpists finally proved that birthright citizenship is a mistake. Nice as it may sound to welcome new-comers into our country with open arms, there are those whose values are plainly incompatible with liberal democracy. If allowed into the country -- and eventually to vote -- they will threaten the very foundation upon which America's greatness rests. Political views -- including illiberal, anti-democratic values -- are all-too-often transmitted from one generation to the next within cloistered cultural communities who refuse to integrate with the rest of society, culminating in acts of terrorism and insurrectionist violence like we saw in January. The only solution is that children of Trumpists must be denied citizenship and deported immediately.
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COST Action IS1003: 'International Law between Constitutionalisation and Fragmentation',Working Group 1: Territoriality
Organizing Fragmented Territoriality
Call for papers: Working Group meeting & Workshop November 15-17, 2012, Hamburg (Germany)
Recently, scholars from various fields in legal studies and the social sciences have begun to re-think implied dichotomies (like national/global, public/private, etc.). Facing criticisms like "methodological nationalism" (Beck) or the "territorial trap" (Agnew), the workshop aims to invite perspectives that take issue with the established nexus of state sovereignty and territo-riality and to re-visit territoriality as a phenomenon organized in a variety of sites and by a variety of actors. Although obviously touching upon related social phenomena, scholars from different disciplines (like international law, international relations, sociology, geography, an-thropology, or history) have rarely linked up research agendas, so far. A major aim of the workshop is to prompt trans-disciplinary engagement.
Debates on globalization, even when focussing on international law confronted by constitu-tionalization and fragmentation, have often continued to conceive of territorial state sover-eignty and dynamics of globalization as a zero-sum game. But is this still appropriate: Do states (still) monopolize territoriality? And if they do not, who else does it, and how?
While liberal approaches to international law have made remarkable steps in facing the social complexities of globalized governance by pointing to the increasingly "disaggregated" character of (democratic) nation-state sovereignty (Slaughter), other scholars have pointed out that the implied networked forms of governance through sub-state entities -- like execu-tive agencies or courts -- are not mere functions of a de-territorialized state. Instead of just reacting to "post-modern" security threats or so-called economic necessities, state agencies rather find themselves involved in a substantive "politics of sovereignty".
These politics of sovereignty are not about choosing more or less state, state regulation or de-regulation, or public or private authority. Rather, diverse and, in part, disaggregated state agencies alongside various other actors establish new modes of governing, including the governing of "former" state territoriality. Although no longer alone in the projection of authority, "the state" itself is taking a decisive part in the reorganization of its own territoriality (Sassen). While, no doubt, states have their stakes in the organization of territoriality, they can be expected (and observed!) practicing governance in newly established sites ranging, as has been detailed in different research contexts, from now well-established forms of international governance in the context of International Governmental Organizations (IGOs) to "local" but nevertheless border-crossing arrangements of public-private partnerships. Furthermore, the governance of territory is in danger of slipping out of the states' hands when IGOs establish increasingly autonomous bureaucracies that tend to emancipate themselves from the mem-ber states consent, or when governance capacities of the state are effectively challenged by private actors emerging on the scene. These different processes – conceivable as different communications constituting a "world society" (Stichweh) – profoundly change the idea of territoriality itself.
Their result might be a fragmented (legal and political) order of territoriality. New and multiple forms of regulation, however, can hardly be seen as consequences of fragmentation. Instead, the politics of sovereignty and fragmented territoriality are inextricably linked and dependent on each other. It is but the constitution of territoriality that -- in a paradoxical move -- brings about its fragmented normativity. This new multiplicity of governance raises questions for the reproduction of global normativity:
- How is territoriality (re-) constructed or challenged in different arenas (political system, legal system, and beyond)? - How can the category of territoriality be conceived in terms of governance instead of government? What is the nexus between territoriality and governance? - How do legal phenomena like the legalization of world politics and/or constitutional quality beyond the state emerge? What are the processes that advance/impede le-galization or constitutionalization? - Which actors are involved? How are they related? And how is their social status de-termined and reproduced? - How are the dividing lines between public and private established? What separates and what links up these spheres? - How are the boundaries between law and politics drawn and how does this relate to territory?
Contributions to the workshop could touch upon themes and perspectives including the historicization of territoriality, international law and politics; state and/or non-state politics of sovereignty; the methodology of overcoming territorial traps; Global Administrative Law (GAL); Governmentality perspectives; Legal Pluralism; Sociology of Law; (Global) Governance.
Please send paper proposals (max. 300 words) to Philip Liste and Katja Freistein (philip.liste@wiso.uni-hamburg.de; katja.freistein@uni-bielefeld.de) by July 1st, 2012.
Participants from countries participating in COST Action 1003 can apply for funding for this workshop. As a rule, COST reimburses a flat rate of €120,- per night for accommodation and travel costs for two participants per participating country. For more information on COST Action 1003, please check the website: http://www.il-cf.eu If you would like to receive COST funding, please attach a short request (max 150 words) to your paper proposal.
Organization: Dr. Philip Liste, University of Hamburg, Faculty for Economics and Social Sciences, Allende-Platz 1, 20146 Hamburg Email: philip.liste@wiso.uni-hamburg.de Dr. Katja Freistein, Bielefeld University, Collaborative Research Centre (SFB 882), Universitaetsstr.25, 33615 Bielefeld Email: katja.freistein@uni-bielefeld.de
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In fragile states, democracy needs, even more, strengthening in times of pandemics as citizens and institutions are exposed to increased vulnerabilities. In some cases incipient dialogue and reconciliation networks may break down as social groups turn inward as a self-protection reflex, cultural barriers might exclude women and other marginalized groups from receiving healthcare, and armed groups might exploit the situation to increase their influence. In addition to the extraordinary effort of medical personnel providing life-saving health services, governments, civil society, and citizens alike need to do their part. Trust in institutions is key to citizens' compliance with measures that restrict individual liberties. Extraordinary measures, such as declaring a state of emergency, restricting movement, and mobilizing emergency funds, come with an increased need for government leadership and responsibility. The government's response needs to be measured and expenses appropriate, though. More than ever, the executive branch of the government should allow parliamentary control over policy implementation, because lack of proper and functional oversight mechanisms may lead authorities to abuse—or be seen as abusing—their powers. As multiple priorities will compete for limited resources in the coming weeks and months, political parties should build political consensus not only on ways to manage the current health crisis but also on a path to socio-economic recovery over the coming months. Strengthen social solidarity. The distribution of resources to treat medical cases—and to protect communities at large—should be and viewed as being fair; a sense of inequity can lead to deteriorating social cohesion due to perceptions that some regions or ethno-sectarian groups are getting more than their fair share. Encourage cross-group networks of solidarity that complement government efforts. Demonstrate effective leadership and communication. Political leaders have a duty to make tough decisions, but also reassure citizens and inspire those in the frontlines of the fight against the coronavirus. Leaders should explain the strategy, and show empathy, letting experts tackle medical and legal details. The government should communicate often, with "one voice," and with clarity. Always tell the truth—misleading information or manipulated statistics tend to avenge quickly, especially in an age when everyone can easily share information using smart devices. Also, keep in mind that preexisting socio-economic and political issues will not disappear during this time; constituents still need access to services, jobs, safety, etc. Media and citizens need to exercise good judgment and critical thinking to avoid creating panic and inflicting unnecessary suffering on the already stressed population. Deliberate disinformation is meant to sow confusion, distrust between social groups, between citizens and their government, and lead eventually to doubt that democracy can delivery in times of crisis. Have a positive outlook—acknowledge the effort and give hope. People need inspiring models, and strong characters are forged in difficult times. Moreover, fragile countries need positive stories of challenges to overcome together to spawn a sense of resilience and pride. All should praise the hard work and commitment of first responders and try to instill the same values of self-sacrifice, discipline, and resilience across the public sector and the society at large. Last but not least, decision-makers should project hope and explain how the country and the society will be transformed and made stronger, how it will be more cohesive, through a rediscovered sense of common purpose.
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Nicholas Onuf on the Evolution of Social Constructivsm, Turns in IR, and a Discipline of Our Making
Can we really go on speaking about International Relations as a 'discipline'? Even if social constructivism is often presented as a robust theoretical cornerstone of the discipline, one of the thinkers that established this theoretical position challenges the existence of IR. Surely, Nicholas Onuf argues, we have a disciplinary machinery—institutions, journals, conferences and so forth—but these form an apparatus built around a substantive void—in his words, 'a discipline without an 'about''. In this Talk, Nicholas Onuf—among others—weaves an appraisal of disciplinary boundaries through a discussion of social constructivism's birth and growth, tells the material turn to get serious and provides a bleak assessment of IR's subservient relation to political order.
Print version of this Talk (pdf)
What is (or should be), according to you, the biggest challenge / principal debate in current International Relations? What is your position or answer to this challenge / in this debate?
In my view, the biggest challenge for IR is making good on claims (I'd say pretensions) that IR is a discipline in its own right. Such claims presume that IR has a reasonably well-bounded subject matter and a body of theory uniquely suited to that subject matter. For 25 years I have been saying that IR fails miserably in meeting this challenge. Much less do we acknowledge the challenge—there is no debate. As it is, we have institutionalized a so-called discipline (journals, conferences, workshops, PhD programs) that reaches far beyond (lower case) international relations. In short: a discipline without an 'about.' Were we to acknowledge the challenge, we might be content to say: Forget disciplines, it's all about 'the social' and social theory belongs to us—too. Or we might say, it's all about 'the political,' and legal, political and social theory also belong to us. I'm not sure there's much difference. I am sure that it's not enough to say our 'about' is 'the international.' And I have said as much publicly, though intemperate terms that I instantly regretted.
Given such a negative assessment of IR, you might wonder why I stuck with it all these years. Why didn't I just call myself a social theorist and (try to) publish in the few journals in which theorists gets a hearing? Actually, I did try a few times, to no avail (just as I put 'social theory' in the subtitle of World of Our Making (1989) to no discernible effect). I think there's a status issue lurking here. Once identified with IR, it's hard to get acknowledged outside IR. Nobody reads or cites us; we 'don't get no respect'; status ordering condemns us to be consumers rather than producers of big ideas. If (just perhaps) the era of big ideas is over, then the next generation in IR may feel a little braver than I was about jumping ship. Not that I'm betting on it, especially since publishing in a host relatively new, expressly interdisciplinary journals, such as Global Constitutionalism, International Political Sociology and International Political Theory, offer a safer alternative.
How did you arrive at where you currently are in your thinking about International Relations?
I have to say that events have never inspired me. In my callow youth, Hans Morgenthau's Politics among Nations (1948) inspired me to think about spending a lifetime doing IR, as did my teachers Robert Tucker and George Liska—both realists with a taste respectively for international law and international institutions. Working as Tucker's assistant in revising Hans Kelsen's Principles of International Law (1952) prompted a longstanding interest in legal theory. As a doctoral student, I got hooked on systems theory à la Hoffmann, Kaplan, Rosecrance; the special issue of World Politics (vol. 14, no. 1) on the international system left an indelible mark, as did Waltz's Man, the State and War (1959). Working with Richard Falk a few years later affected me a great deal—he remains one of my very few heroes. So did Fritz Kratochwil, briefly a student of mine and friend ever since.
In the 1980s I got to know a number of mavericks: Hayward Alker, Rick Ashley, Dick Mansbach, John Ruggie and Rob Walker are by no means the only ones on this list. More important, I think, were my feminist doctoral students, who changed my life in a great many ways and were largely responsible for my turn to social theory. It was in that context that I took the so-called linguistic turn to Wittgenstein, J. L. Austin et al. World of Our Making is pretty clear about its many sources of inspiration. The big trick was fitting everything together. Since then (and to keep the story manageable), working with my brother Peter is responsible for my interest in Aristotle and in the making of the modern world; republican theory links these two concerns. I cannot blame Peter for my ongoing fascination with Foucault.
What would a student need to become a specialist in IR or understand the world in a global way?
For me at least, this is a tricky question. As I said earlier, I am not very much interested in events—either as theoretical fodder or as a matter of what's happening in the world at any given moment. Most of my friends and colleagues are fascinated by current events—how often I find them glued to one news source or another. Students are too, and it seems pretty obvious they should be. Most people in the field engage in the skillful assembly of events, whether in 'cases' or as statistically manipulated patterns. Learning the appropriate skills takes a great deal of time and training. At the same time, students also need an exposure to theory—big picture thinking—and, in my view, the philosophical issues that lurk behind any big picture.
Theory is a seductive. I was seduced at the age of 19 and never gotten over it. Shifting metaphors, I always told my doctoral students not to succumb to the theory bug, at least to the exclusion of what I just called 'the skillful assembly of events.' In other words, don't do it my way—I was lucky to get away with it. Disposition is a different matter. Students must love to work hard for extended intervals with little immediate gratification. Machiavelli said that warriors must be disciplined and ardent. I used to tell my doctoral students, you have to be 'warrior nerds.' If you don't fit this profile, find another vocation.
You were immensely influential in constructing the theoretical pillar of social constructivism in IR, starting over 25 years ago. Looking back, has social constructivism delivered on the promise you etched out in World of Our Making?
No way, and for all kinds of reasons. This was all too clear within a decade, as I intimated in a review of Peter Katzenstein's The Culture of National Security (1996, read introduction here) and spelled out in Don Puchala's Visions of International Relations (2003). To simplify unduly and perhaps unjustly, the constructivists who came to prominence in the 1990s made three mistakes. First, they took for granted that a norm (as in 'the norm') is normative without asking whether, to what degree, or how this might be so. I'm pretty sure this mistake came from a mindless appropriation of functional sociology and utter indifference to legal and political theory. Second, they substituted identity ('who am I?' questions) for agency ('who acts for what or whom?' questions) in guessing at the implications of the end of the Cold War. In doing so, they compounded the felony by leaping from personal identity to collective identity and unreflectively imputing agency to imagined collectivities. Third, they treated culture as an aggregate residual and then assigned it enormous causal significance. Had any of them taken the linguistic turn seriously, they might have extricated those elements of 'culture' that (one might guess) are most consequential for social construction.
More generally, I came to see the constructivist surge of the 90s as a liberal-institutionalist renaissance. Standing in for legal rules, formal institutions and corporate personality, norms and identity look like a conceptual breakthrough to a generation of scholars who had been taught to dismiss old-time liberal IR. In the 2000s, a shifting panorama of events (genocide etc.) prompted a straight-on liberal institutionalist revival with lots of help from lawyers. Meanwhile, a much more diverse range of scholarship has come to be styled constructivist for lack a better label. Finally, there has emerged a gang of 'third generation' constructivists who now actively repudiate their predecessors from the 90s. They speak my language, but I'll let them speak for themselves.
How, do you think, do 'turns' in IR relate to the broader context of real-world historical events? If the origins of social constructivism have been located in the end of the Cold War, is there some kind of dialectic whereby social constructivism then impacts on the course of history? For instance, social constructivism is by now so established that a big part of newer generations of practitioners in IR are probably social constructivists. How does that influence international politics? In other words, does social constructivism as an illocutionary theoretical approach hold perlocutionary effect on its object of study?
I have some reservations about the metaphor 'turn.' Do we imagine IR as a colossal ship that turns, however slowly, all of a piece? I've already used the ship metaphor, but in this context it's not appropriate—we're not that put together, and, besides, no one is steering (not even those legendary gate-keepers). Or a herd of wildebeests, in which all the members of the herd turn together by keying off each other once one senses danger and turns? I don't think so, even if we do sometimes see signs of a herd mentality.
Back in the late 60s, Karl Deutsch suggested that the field had even then experienced a succession of waves. I like this metaphor better because it captures both the messiness of what's going on and a sense that perhaps not much is changing in deeper water. You yourself switch metaphors on me when you mention a new generation of constructivists. As it happens, I like this metaphor a lot (and have a piece entitled 'Five Generations of International Relations Theory' forthcoming in a new edition of International Relations Theory Today, which Ken Booth and Toni Erskine are editing). It suggests a dynamic internal to any field of study rather than one prompted by external events. Inasmuch as constructivism got its start before the Cold War ended but afterwards changed its profile significantly tells us the story is actually rather complicated.
The more interesting question is whether constructivism will, as you say, impact the course of history. The quick and dirty answer is, yes, but in ways too subtle to document. We already know how difficult it is to establish any impact from IR as a scholarly pursuit on world affairs. That is, any impact beyond realism and raison d'état. As we become more specialized in what we do and so does everyone else, it seems ever less likely that we'll be able to pin down extended causal chains. But I suspect that you have something more like 'mood' in mind. Once liberal institutionalists adopted a slick kind of constructivism, they were pretty much in sync with the Zeitgeist, at least for a decade or so. So, yes, as a not very helpful generalization, we can surmise that some degree of co-constitution was then at work. Always is.
One last point. I don't have even the slightest sense that my own scholarly work has had anything have much to do with large-scale world-making, or that it will in any near-term. I don't have to be told that my work is too austere and forbidding to reach very many people—though I am told this often enough. Years from now, who knows? Yet my teaching career convinces me that there's more co-constitution going on in the classroom than anywhere else we're likely to find ourselves. Interacting with hundreds of MA and PhD students in Washington DC over 28 years—during which I noodled through what would become World of Our Making—affected me and them in ways beyond measure. Some of those students became scholars, but many more have spent their lives in public service.
What has been, to you, the biggest surprise or exciting move in IR since social constructivism saw the light?
The biggest and most surprising 'move' has been the move offshore. I speak of course as someone raised, trained and employed in the US when IR was 'AnAmerican Social Science.' For the last twenty years, IR has not so much left the US as gained strength everywhere else. Better to say, its center of gravity has moved. In the process, IR has transformed, both as a claimant discipline and as a theory-driven enterprise. As a participant-observer, I see IR as an institutional beneficiary of globalization and, to a lesser degree, those of us in IR as agents in this hugely complicated process.
Globalization has meant, among much else, the extraordinary growth of higher education and its institutional apparatus. The proliferation of universities is an acknowledgment of cosmopolitan imperatives and an accommodation of national needs, exemplified in programs for the grooming of managerial elites. For IR, this large process has been colored by an ostensible rejection of American hegemony. One expression of this anti-hegemonial sentiment is the fashion for post-positivist scholarship and the sort of constructivism that is now conventionally ascribed to Fritz Kratochwil and me. For me personally, it's just wonderful to be taken seriously everywhere but my own country.
You recently have turned attention towards cognitive and evolutionary psychology. This is a pretty underrepresented field, in terms of its being mined in IR. What challenge has this literature to pose, in your view, to dominant IR?
Long ago, I ventured into cognitive studies as a consequence of casting a broad net in social theory. Since then, several disciplines have converged in making cognitive studies just about the most exciting game in town. I cannot imagine anyone not being fascinated (but then I am also fascinated by advances in cosmology, however little I understand the technical stuff). In recent years, I have developed a more specific interest in what cognitive and evolutionary psychology might tell about my mind, any mind, in relation to a world that my mind cannot access directly, the world of appearances. As you can see, I'm a philosophical idealist—with many qualifications, a Kantian idealist. Most people in IR are philosophical realists, for whom such issues are less compelling.
Let me comment briefly on any challenge the cognitive revolution might pose for IR in the philosophical realist mode. IR's substantive concerns are so far removed from the stuff of cognitive science (neurons and such) that I doubt scholars in IR will ever feel obliged take the latter into account. Nor should they. Positivist science is reductive—it always pushes down levels of analysis to explain what's going on at higher levels. But anyone pushing down risks losing touch with what seems to be substantively distinctive about one's starting point, and IR and its event-manifold are a long way up from the synchronized firing of neurons. I would qualify this bald statement somewhat to account for the recent interest of emotions in IR. At least some of the psychological literature on emotions taps into a deep pool of research where the age-old cognition-emotion binary has finally been put to rest.
You have a broad experience in IR. How do you see the evolution of the field? Is it a tragedy of unfolding rationalization and increasing division of labor, or is something else going on?
As I intimated earlier, IR has failed as a disciplinary project. I'm almost inclined to say, there's no hope for IR 'as we know it.' Better to say, IR has lost its self-told coherence. A hundred flowers bloom, but just barely, and there are a lot of weeds. I don't see this as a bad thing (your weeds may well be my flowers), although other disciplines, such as sociology and a resuscitated geography, cast shadows on our scraggly garden. I do think larger societal processes—modern rationalization and modernist functional differentiation—have conjoined to impose a coherence we don't see. Crudely, we are servants to other servants, all of us ultimately minions to run-away capital and victims of its techno-material seductions. I guess you could call this phenomenon a tragedy, though its very impersonality undercuts the sense of the term. I have no doubt, however, that it will eventuate in a catastrophe from we moderns will never recover. I have been saying this ever since the 1970s, when the debate over The Limits to Growth persuaded me that we would never turn the ship around.
A new 'turn' seems to be developing in the social sciences, possibly a swing of the ontological pendulum back to materialism—this time with a more postpositivist undertone. How do you relate to such a turn?
I am skeptical. It looks like a fad to me—people casting about for something new and interesting to say. Moreover, the vitalist, Bergsonian tenor of so much of the new materialism turns me off—I cannot see the case for ascribing agency (and thus purpose) to things when the language of cause suffices. (And I am not among those constructivists who will not speak of cause for fear of positivist contamination.) But there's another issue that troubles me: the continued power of the materialist-idealist binary. In IR, we call realists materialists and liberal institutionalists/soft constructivists idealists when it should be obvious that whatever separates them (in my view, not as much as they think) has nothing to do with idealism and materialism as philosophical stances. Security dilemmas, arms races and terrorist plots are not ideationally informed? Norm diffusion, identity crises and human rights are not materially expressed? Get serious.
I argued in World of Our Making that the material and the social are bound inextricably bound together. Rules do the job. They turn the stuff of the world into resources that we, as social beings, put to use. I think I got it right then. Needless to say, I also think students afflicted with mindlessly linked binaries can only benefit from reading that book.
Nicholas Greenwood Onuf is renowned as one of the founders of constructivism in International Relations. He is also known for his important contributions to International Legal Theory, International History, and Social Theory. Onuf's most famous work is arguably World of Our Making: Rules and Rule in Social Theory and International Relations (published in 1989), which should be on every IR student's must-read list. His recent publications include Nations, Markets, and War: Modern History and the American Civil War (2006, co-authored with his brother Peter Onuf) and International Legal Theory: Essays and Engagements, 1966-2006 (2008). Onuf is currently Professor Emeritus of International Relations at Florida International University and is on the editorial boards of International Political Sociology, Cooperation and Conflict, and Contexto Internacional. Professor Onuf received his PhD in International Studies at John Hopkins University, and has also taught at Georgetown University, American University, Princeton, Columbia, University of Southern California, Pontifícia Universidade Católica do Rio de Janeiro, and Kyung Hee University in Korea.
Related links
FacultyProfile at the Florida International University Read Onuf's Rule and Rules in International Relations (2014 conference paper) here (pdf) Read Onuf's Fitting Metaphors: the Case of the European Union (New Perspectives, 2010) here (pdf) Read Onuf's Institutions, intentions and international relations (Review of International Studies, 2002) here (pdf) Read Onuf's Levels (European Journal of International Relations 1995) here (pdf)
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The study of International Relations is founded on a series of assumptions that originate in the monotheistic traditions of the West. For Siba Grovogui, this realization provoked him to question not only IR but to broaden his enquiries into a multidisciplinary endeavor that encompasses law and anthropology, journalism and linguistics, and is informed by stories and lessons from Guinea. In this Talk, he discusses the importance of human encounters and the problem with the Hegelian logic which distorts our understanding of our own intellectual development and the trajectory of the discipline of IR.
Print version of this Talk (pdf)
What is, according to you, the biggest challenge / principal debate in current IR? What is your position or answer to this challenge / in this debate?
I don't want to be evasive, but I actually don't think that International Relations as a field has an object today. And that is the problem with International Relations since Martin Wight and Stanley Hoffmann and all of those people debated what International Relations was, whether it was an American discipline, etc. I believe you can look at International Relations in multiple ways: if you think of à la Hoffmann, as a tool of dominant power, International Relations is to this empire what anthropology was to the last. This not only has to do with the predicates upon which it was founded initially but with its aspirations, for International Relations shares with Anthropology the ambition to know Man—and I am using here a very antiquated language, but that is what it was then—to know Man in certain capacities. In the last empire, anthropology focused on the cultural dimension and, correspondingly separated culture from civilization in a manner that placed other regions of the world in subsidiarity vis-à-vis Europe and European empires. In the reigning empire, IR has focused on the management and administration of an empire that never spoke its name, reason, or subject.
Now you can believe all the stories about liberalism and all of that stuff, but although it was predicated upon different assumptions, the ambition is still the same: it is actually to know Man, the way in which society is organized, to know how the entities function, etc. If you look at it that way, then International Relations cannot be the extension of any country's foreign policy, however significant. This is not to say that the foreign policies of the big countries do not matter: it would be foolish not to study them and take them into account, because they have greater impact than smaller countries obviously. But International Relations is not—or should not be—the extension of any country's foreign policy, nor should it be seen as the agglomeration of a certain restricted number of foreign policies. International Relations suggests, again, interest in the configurations of material, moral, and symbolic spaces as well as dynamics resulting from the relations of moral and social entities presumed to be of equal moral standings and capacities.
If one sees it that way then we must reimagine what International Relations should be. Foreign policy would be an important dimension of it, but the field of foreign policy must be understood primarily in terms of its explanations and justifications—regardless of whether these are bundled up as realism, liberalism, or other. Today, these fields provide different ways of explaining to the West, for itself, as a rational decision, or a justification to the rest, that what it has done over the past five centuries, from conquest to colonization and slavery and colonialism, is 'natural' and that any political entities similarly situated would have done it in that same manner. It follows therefore that this is how things should be. Those justifications, explanations, and rationalizations of foreign policy decisions and events are important to understand as windows into the manners in which certain regions and political entities have construed value, interest, and ethics. But they still belong, in some significant way, to a different domain than what is implied by the concept of IR.
I am therefore curious about the so-called debates about the nature of politics and the proper applicable science or approach to historical foreign policy realms and domains, particularly those of the West: I don't consider those debates to be 'big debates' in International Relations, because they are really about how the West sees itself and justifies itself and how it wants to be seen, and thus as rational. For the West (as assumed by so-called Western scholars), these debates extend the tradition of exculpating the West and seeing the West as the regenerative, redemptive, and progressive force in the world. All of that language is about that. So when you say to me, what are the debates, I don't know what they are, so far, really, in International Relations. The constitution of the 'international', the contours and effects of the imaginaries of its constituents, and the actualized and attainable material and symbolic spaces within it to realize justice, peace, and a sustainable order have thus far eluded the authoritative disciplinary traditions.
Consider the question of China today, as it is posed in the West. The China question, too, emerges from a particular foreign policy rationale, which may be important and particular ways to some people or constituencies in the West but not in the same way to others, for instance in Africa. The narrowness of the framing of the China question is why in the West many are baffled about how Africa has been receiving China, and China's entry into Latin America, etc. In relation to aid, for instance, if you are an African of a certain age, or you know some history, you will know that China formulated its foreign aid policy in 1964 and that nothing has changed. And there are other elements, such as foreign intervention and responsibility to self and others where China has had a distinct trajectory in Africa.
In some regard, China may even be closer in outlook to postcolonial African states than the former colonial powers. For instance, neither China nor African states consider the responsibility to protect, to be essentially Western. In this regard, it is worth bearing in mind for instance that Tanzania intervened in Uganda to depose Idi Amin in 1979; Vietnam ended the Khmer Rouge tyranny in Cambodia in 1979; India intervened in Bangladesh in 1971—it wasn't the West. So those kinds of understandings of responsibility, in the way they are framed today in the post-Cold War period, superimposes ideas of responsibility that were already there and were formulated in Bandung in 1955: differences between intervention and interference, the latter of which today comes coded as regime change, were actually hardly debated. So our imaginaries of the world and how it works, of responsibility, of ethics, etc., have always had to compete with those that were formulated since the seventeenth century in Europe, as "international ethics", "international law", "international theory". And in fact that long history full of sliding concepts and similar meanings may be one of the problems for understanding how the world came into being as we know it today. And this is why actually my classes here always begin with a semester-long discussion of hermeneutics, of historiography, and of ethnography in IR and how they have been incorporated.
How did you arrive at where you currently are in IR?
I came to where I am now essentially because of a sense of frustration, that we have a discipline that calls itself "international" and yet seemed to be speaking either univocally or unidirectionally: univocally in imagining the world and unidirectionally in the way it addresses the rest of the world, and a lot of problems result from that.
I had trained as a lawyer in Guinea, and when I came to the US I imagined that International Relations would be taught at law school, which is the case in France, most of the time, and also in some places in Germany in the past, because it is considered a normative science there. But when I came here I was shocked to discover that it was going to be in a field called Political Science, but I went along with it anyway. In the end I did a double major: in law, at the law school in Madison, Wisconsin, and in political science. When I came to America and went the University of Wisconsin, I first took a class called "Nuclear Weapons and World Politics" or something of the sort, it was more theology and less science. It was basically articulated around chosen people and non-chosen people, those who deserve to have weapons and those who don't. There was no rationale, no discussion of which countries respected the Non-Proliferation Treaty, no reasoning in terms of which countries had been wiser than others in using weapons of mass destruction, etc.: there was nothing to it except the underlying, intuitive belief that if something has to be done, we do it and other people don't. I'm being crass here, but let's face it: this was a course I took in the 1980s and it is still the same today! So I began to feel that this is really more theology and less science. Yes, it was all neatly wrapped in rationalism, in game theory, all of these things. So I began to ask myself deeper questions, outside of the ones they were asking, so my Nuclear Weapons and World Politics class was really what bothered me, or you could say it was some kind of trigger.
This way of seeing IR is related to the fact that I don't share the implicit monotheist underpinnings of the discipline. That translates into my perhaps unorthodox teaching style, unorthodox within American academia anyway. Teaching all too often tends to be less about understanding the world and more about proselytizing. In order to try to explore this understanding I like to bring my students to consider the world that has existed, to imagine that sovereignty and politics can be structured differently, especially outside of monotheism with its likening of the sovereign to god, the hierarchy modeled on the church, Saint Peter, Jesus, God, uniformity and the power of life (to kill or let live), and to understand that there have always been places where the sovereign was not in fact that revered. Think of India, for example, where people have multiple gods, and some are mischievous, some are promiscuous, some are happy and some are mean, so there are lots of conceptions and some of these don't translate well into different cultural contexts. The same, incidentally, goes for the Greek gods. Of course, we had to make the Greeks Christians first, before we drew our lineage to them. You see what I mean? Christianity left a very deep impact on Western traditions. Whether you think of political parties and a parallel to the Catholic orders: if you are a Jesuit, the Jesuits are always right; if you are a Franciscan, the Franciscans are always right. The Franciscans for instance think they have the monopoly on Christian social teaching. In a similar way, it doesn't matter what your political party does, you follow whatever your party says. The same thing happens when you study: are you a realist, are you liberalist, etc. You are replicating the Jesuits, the Franciscans, those monks and their orders. But we are all caught within that logic, of tying ourselves into one school of thought and going along with one "truth" over another, instead of permitting multiple takes on reality..
For me, as a non-monotheist myself, everything revolves around this question of truth: whether truth is given or has to be found and how we find it. Truth has to be found, discovered, revealed—we have to continuously search. The significant point is that we never find it absolutely. Truth is always provisional, circumstantial, and pertinent to a context or situation. We all want truth and it is always evading us, but we must look for it. But I don't think that truth is given. It is in the Bible, the Quran, and the Torah. And I am comfortable with that but I am not in the realm of theology. I dwell on human truths and humans are imperfect and not omniscient, at least not so individually.
If I had the truth, then I might be one of those dictators governing in Africa today. I was raised a Catholic by the way, I almost went to the seminary. If you just think through the story of the Revelation in profane terms, you come to the realization that ours are multiple revelations. Again in theology, one truth is given at a time—the Temple Mount, the Tablets, and all that stuff—but that is not in our province. I leave that to a different province and that is unattainable to me. The kind of revelation I want is the one that goes through observing, through looking, through deliberating, through inquiry—that I am comfortable with. There can be a revelation in terms of meeting the unexpected, for example: when I went to the New World, to Latin America for the first time, I said, 'wow, this is interesting'. That was through my own senses, but it had a lot to do with the way I prepared myself in order to receive the world and to interact with the world. That kind of revelation I believe in. The other one is beyond me and I'm not interested in that. When I want to be very blasphemous, even though I was raised a Catholic, I tell my students: the problem with the Temple Mount is that God did not have a Twitter account, so the rest of us didn't hear it—we were not informed. I don't have the truth, and I don't really don't want to have it.
What would a student need to become a specialist in IR or understand the world in a global way?
I am not sure I want to make a canonical recommendation, if that's what you are asking me for. Let me tell you this: I have trained about eleven PhD students, and none of them has ever done what I do. I am not interested in having clones, I don't want to recreate theology, and in fact I feel this question to betray a very Western disposition, by implying the need to create canons and theology. I don't want that. What I want is to understand the world, and understanding can be done in multiple ways: people do it through music, through art, through multiple things. The problem for me, however, is actually the elements, assumptions, predicates of studies and languages that we use in IR, the question to whom they make sense—I am talking about the types of ethnographies, the ways in which we talk about diplomatic history, and all of those things. The graduate courses that I was talking about have multiple dimensions, but there are times in my seminars here where I just take a look at events like what happened in the New World from 1492 to 1600. This allows me to talk about human encounters. The ones we have recorded, of people who are mutually unintelligible, are the ones that took place on this continent, the so-called New World. And what this does is that it allows me to talk about encounters, to talk about all of the possibilities—you know the ones most people talk about in cultural studies like creolization, hybridization, and all those things—and all of the others things that happened also which are not so helpful, such as violence, usurpation, and so forth.
What that allows me to do is to cut through all this nonsense—yes I am going to call it nonsense—that projects the image that what we do today goes back to Thucydides and has been handed down to us through history to today. There are many strands of thought like that. If you think about thought, and Western thought in general, all of those historically rooted and contingent strands of thought have something to do with how we construct social scientific fields of analysis today—realism, liberalism, etc.—so I'm not dispensing with that. What I'm saying is that history itself has very little to do with those strands of thought, and that people who came here—obviously you had scientists who came to the New World—but the policies on the ground had nothing to do with Thucydides, nothing to do with Machiavelli, etc. Their practices actually had more to do with the violence that propelled those Europeans from their own countries in seeking refuge, and how that violence shaped them, the kind of attachments they had. But it also had to do with the kind of cultural disposition here, and the manner in which people were able to cope, or not. Because that's where we are today in the post-Cold War era, the age of globalization, we must provide analyses that are germane to how the constituents (or constitutive elements) of the historically constituted 'international' are coping with our collective inheritance. For me, this approach is actually much more instructive. This has nothing to do with the Melian Dialogue and the like.
All of the stuff projected today as canonical is interesting to me but only in limited ways. I actually read the classics and have had my students read them, but try to get my students to read them as a resource for understanding where we are today and how we were led there, rather than as a resource for justifying or legitimating the manner in which European conducted their 'foreign' policies or their actions in the New World. No. I know enough to know that no action in the New World or elsewhere was pre-ordained, unavoidable, or inevitable. The resulting political entities in the West must assume the manners in which they acted. It is history, literally. And of course we know through Voltaire, we know through Montaigne, we know even through Roger Bacon, that even in those times people realized that in fact the world had not been made and hence had not been before as it would become later; that other ways were (and still) are possible; and that the pathologies of the violence of religious and civil wars in Europe conditioned some the behaviours displayed in the New World and Africa during conquest and enslavement.
For the same reason I recommend students to read Kant: I tell them to read Kant as a resource for understanding how we might think about the world today, but I am compelled to say often to my students that before Kant, hospitality, and such cultural intermediaries as theDragomans in the Ottoman Empire, the Wangara in West Africa, the Chinese Diaspora in East and Southeast Asia, and so forth, enabled commerce across continents for centuries before Europe was included into the existing trading networks. This is not to dismiss Kant, it is simply to force students to put Kant in conversation with a different trajectory of the development of commercial societies, cross-regional networks, and the movements to envisage laws, rules, and ethics to enable communications among populations and individual groups.
This approach causes many people to ask whether the IR programme at Johns Hopkins really concerns IR theory or something else. I actually often get those kinds of questions, and they are wedded to particular conceptions of IR. I am never able to give a fixed and quick answer but I often illustrate points that I wish to make. Consider how scholars and policymakers relate the question of sovereignty to Africa. Many see African sovereignty as problem, either because they think it is abused or stands in the way of humanitarian or development actions by supposed well-meaning Westerners. I attempt to have my students think twice when sovereignty is evoked in that way: 'sovereignty is a problem; the extents to which sovereignty is a problem in Africa; and why sovereignty is unproblematic in Europe or America'. This questioning and bracketing is not simply a 'postmodernist' evasion of the question.
Rather, I invite my students to reconsider the issue: if sovereignty is your problem, how do you think about the problem? For me, this is a much more interesting question; not what the problem is. For instance, if you start basing everything around a certain mythology of the Westphalia model, particularly when you begin to see everything as either conforming to it (the good) or deviating from it (the bad), then you have lost me. Because before Westphalia there were actually many ways in which sovereigns understood themselves, and therefore organized their realms, and how sovereignty was experienced and appreciated by its subjects. Westphalia is a crucial moment in Europe in these regards—I grant you that. If you want to say what is wrong with Westphalia, that's fine too. But if Westphalia is your starting point, the discussion is unlikely to be productive to me. Seriously!
In your work on political identity in Africa, such as your contribution to the 2012 volume edited by Arlene Tickner and David Blaney, the terms periphery, margin, lack of historicity recur frequently. What regional or perhaps even global representational protagonism can you envisage for IR studies emerging from Africa and its spokespeople?
The subjects of 'periphery' and 'marginalization' come into my own thinking from multiple directions. One of them has to do with the African state and the kind of subsidiarity it has assumed from the colonization onward. That's a critique of the state of affairs and a commentary on how Africa is organized and is governed. But I do also use it sometimes as a direct challenge to people who think they know the world. And my second book, Beyond Eurocentrism and Anarchy (2006), was actually about that, and that book was triggered by an account of an event in Africa, that everybody in African Studies has repeated and still continues to repeat, which is this: in June 1960, Africans went to defend France, because France asked them to. This is to say that nobody could imagine that Africans—and I am being careful here in terms of how people describe Africans—understood that they had a stake in the 'world' under assault during World War II. And so the book actually begins with a simple question: in 1940, which France would have asked Africans to defend it: Vichy France which was under German control, or the Germans who occupied half of France? But the decision to defend France actually came partly from a discussion between French colonial officers in Chad and African veterans of World War I, who decided that the world had to be restructured for Africa to find its place in it. They didn't do it for France, because it's a colonial power, they did it for the world. That's the thing. And Pétain, to his credit, is the only French official who asked the pertinent question about that, in a letter to his minister of justice (which is an irony, because justice under Pétain was a different question) he said: 'I am puzzled, that in 1918 when we were victorious, Africans rebelled; in 1940, we are defeated, and they come to our aid. Could you explain that to me?' The titular head of Vichy had the decency to ask that. By contrast, every scholar of Africa just repeated, 'Oh, the French asked Africans to go fight, and the Africans showed up'.
Our inability to understand that Africa actually sees itself as a part of the world, as a manager of the world, has so escaped us today that in the case of Libya for instance, when people were debating, you saw in every single newspaper in the world, including my beloved Guardian, that the African Union decided this, but the International Community decided that, as if Africans had surrendered their position in the international society to somebody: to the International Community. People actually said that! The AU, for all its 'wretchedness', after all represents about a quarter of the member states of the UN. And yet it was said the AU decided this and the International Community decided that. The implication is that the International Community is still the West plus Japan and maybe somebody else, and in this case it was Qatar and Saudi Arabia: "good citizens of the world", very "good democracies" etc. That's how deeply-set that is, that people don't even check themselves. Every time they talk they chuck Africa out of the World. Nobody says, America did this and the International Community decided that. All I am saying is that our mindscapes are so deeply structured that nothing about Africa can be studied on its own, can be studied as something that has universal consequence, as something that has universal value, as something that might be universalizing—that institutions in Africa might actually have some good use to think about anything. Otherwise, people would have asked them how did colonial populations—people who were colonized—overcome colonial attempts to strip them of their humanity and extend an act of humanity, of human solidarity, to go fight to defend them? And what was that about? Even many Africans fail to ask that question today!
And it could be argued that this thinking is, to some degree, down to widespread ignorance about Africa. We all are guilty of this. And oddly, especially intellectuals are guilty of this, and worse. Let me give you an example: recently I was in Tübingen in Germany, and I went into a store to buy some shoes—a very fine store, wonderful people—and I can tell you I ended up having a much more rewarding conversation with the people working in the shoe shop than I had at Tübingen University. Because there was a real curiosity. You would like to think that it is not so unusual in this day and age that a person from Guinea teaches in America, but you cannot blame them for being curious and asking many questions. At the university, in contrast, they actually are making claims, and for me that is no longer ignorance, that is hubris.
Your work presents an original take on the role of language in International Relations. How is language tied up with IR theory?
The language problem has many, many layers. The first of these is, simply, the issue of translation. If I were, for instance, to talk to someone in my father's language about Great Power Responsibility, they would look totally lost. Because in Guinea we have been what white people call stateless or acephalous societies, the notion that one power should have responsibility for another is a very difficult concept to translate, because you are running up against imaginaries of power, of authority, etc. that simply don't exist. So when you talk about such social scientific categories to those people, you have to be aware of all the colonial era enlightenment inheritances in them. When we talk about International Relations in Africa, we thus bump into a whole set of problems: the primary problem of translating ideas from here into those languages; another in capturing what kind of institutions exist in those languages; and a third issue has to do with how you translate across those languages. Consider for instance the difference between Loma stateless societies in the rain forest in Guinea, and Malinke who are very hierarchical, especially since SundiataKeita came to power in the 13th century. But the one problem most people don't talk about is the very one that is obsessing me now, is the question how I, as an African, am able to communicate with you through Kant, without you assuming that I am a bad reader of Kant.
The difference that I am trying to make here is actually what in linguistics is called vehicular language which is distinct from vernacular language. Because a lot of you assume that vehicular language is vernacular—that there is Latin and the rest is vernacular; that there is a proper reading of Kant and everything else is vernacular; or you have cosmopolitan and perhaps afropolitan and everything else is the vernacular of it. But this is not in fact always the case. The most difficult thing for linguists to understand, and for people in the social sciences to understand, is that Kant, Hegel and other thinkers can avail themselves as resources that one uses to try to convey imaginaries that are not always available to others—or to Kant himself for that matter. And it is not analogical—it is not 'this is the African Machiavelli'. It is easy to talk about power using Machiavelli, but to smuggle into Machiavelli different kind of imaginaries is more difficult. Nonetheless, I use Machiavelli because there is no other language available to me to convey that to you, because you don't speak my father's language.
Moreover, there is a danger for instance when I speak with my students that they may hear Machiavelli even when I am not speaking of him, and I warn them to be very careful. Machiavelli is a way to bring in a different stream of understanding of Realpolitik, but it's not entirely Machiavelli. If you spoke my father's language, I would tell you in my father's language, but that is not available to me here, so Machiavelli is a vehicle to talk about something else. Sometimes people might say to me 'what you are saying sounds to me like Kant but it's not really Kant' then I remind them that before Kant there were actually a lot of people who talked about the sublime, the moral, the categorical imperative, etc. in different languages; and if you are patient with me then we will get to the point when Kant belongs to a genealogy of people who talked about certain problems differently, and in that context Kant is no longer a European: I place Kant in the context of people who talk about politics, morality, etc. differently and I want to offer you a bunch of resources and please, please don't package me, because you don't own the interpretation of Kant, because even in your own context in Europe today Kant is not your contemporary, so you are making a lot of translations and I am making a lot of translations to get to something else: it is not that I am not a bad reader.
At an ISA conference I once was attacked by a senior colleague in IR for being a bad reader of Hegel, and I had to explain to him that while my using Hegel might be an act of imposition, and a result of having been colonized and given Hegel, but at this particular moment he should consider my gesture as an act of generosity, in the sense that I was reading Hegel generously to find resources that would allow him to understand things that he had no idea exist out there, and Hegel is the only tool available to me at this moment. But because all of you believe in one theology or another, he insisted that if I spoke Hegelian then I was Hegelian, and I retorted that I was not, but that deploying Hegel was merely an instance of vehicular language, allowing me to explore certain predicates, certain precepts and assumptions, and that is all. In this way, I can use Kant, or Hegel, or Hobbes, or Locke, and my problem when I do this is not with those thinkers—I can ignore the limitations of their thinking which was conditioned by the realities of their time—my problem is with those people who think they own traditions originating from long dead European thinkers. Thus, my problem today is less with Kant than with Kantians.
Or take Hobbes: Hobbes talked about the body in the way that it was understood in his time, and about human faculties in the way that they were understood at that time. Anybody who quotes Hobbes today about the faculties of human nature, I have to ask: when was the last time you read biology? I am not saying that Hobbes wasn't a very smart man; he was an erudite, and I am not joking. It is not his problem that people are still trivializing human faculties and finding issue with his view of how the body works—of course he was wrong on permeability, on cohabitation, on what organs live in us, etc.—he was giving his account of politics through metaphors and analogies that he understood at that time. When I think about it this way, my problem is not that Hobbes didn't have a modern understanding of the body, the distribution of the faculties and the extent of human capacities. Nor is my problem that Hobbes is Western. My problem is not with Hobbes himself. My problem is with all these realists who based their understanding of sovereignty or borders strictly on Hobbes' illustrations but have not opened a current book on the body that speaks of the faculties. If they did, even their own analogies may begin to resonate differently. There is new research coming out all the time on how we can understand the body, and this should have repercussions on how we read Hobbes today.
The absence of contextualization and historicization has proved a great liability for IR. Historicity allows one to receive Hobbes and all those other writers without indulging in mindless simplicities. It helps get away from simplistic divisions of the world—for instance, the West here and Africa there—from the assumptions that when I speak about postcolonialism in Africa I must be anti-Western. I am in fact growing very tired of those kinds of categories. As a parenthesis, I must ask if some of those guys in IR who speak so univocally and unidirectionally to others are even capable of opening themselves up to hearing other voices. I must also reveal that Adlai Stevenson, not some postcolonialist, alerted me to the problem of univocality when he stated in 1954 during one UN forum that 'Everybody needed aid, the West surely needs a hearing aid'. Hearing is indeed the one faculty that the West is most in need of cultivating. The same, incidentally, could be said of China nowadays.
One of the things I would like to deny Western canonist is their inclination to think of the likes of Diderot as Westerners. In his Supplément au Voyage a Bougainville (1772), Diderot presents a dialogue between himself and Orou, a native Tahitian. Voltaire wrote dialogues, some real, some imaginary, about and with China. The authors' people were reflecting on the world. It is hubris and an act of usurpation in the West today to want to lay claim to everything that is perceived to be good for the West. By the same token that which is bad must come from somewhere else. This act of usurpation has led to the appropriation—or rather internal colonization—of Diderot and Voltaire and like-minded philosophers and publicists who very much engaged the world beyond their locales. I have quarrels with this act of colonization, of the incipit parochialization of authors who ought not to be. I have quarrels with Voltaire's characterization of non-Europeans at times; but I have a greater quarrel with how he has been colonized today as distinctly European. Voltaire rejected European orthodoxies of his day and opted explicitly to enter into dialogue with Chinese and Africans as he understood them. Diderot, too, was often in dialogue with Tahitians and other non-Europeans. In fact, the relationship between Diderot and the Tahitian was exactly the same as the relationship between Socrates and Plato, in that you have an older person talking and a younger person and less wise person listening. A lot of Western philosophy and political theory was actually generated—at least in the modern period—after contact with the non-West. So how that is Western I don't know. I encounter the same problem when I am in Africa where I am accused of being Western just because I make the same literary references. It is a paradox today that even literature is assigned an identity for the purpose of hegemony and/or exclusion. Francis Galton (http://en.wikipedia.org/wiki/Francis_Galton) travelled widely and wrote dialogues from this expedition in Africa, so how can we say to what extent the substance of such dialogues was Western or British?
So in sum you are not trying to counter Western thought, but do you feel that the African political experience and your own perspective can bring something new to IR studies?
I am going to try and express something very carefully here, because the theory of the state in Africa brought about untold horrors—in Sierra Leone, in Liberia, and so on—so I am not saying this lightly. But I have said to many people, Africans and non-Africans, that I am glad that the postcolonial African state failed, and I wish many more of them failed, and I'm sure a lot more will fail, because they correspond to nothing on the ground. The idea of constitutions and constitutionalism came with making arrangements with a lot of social elements that were generated by certain entities that aspired to go in certain directions. What happened in Africa is that somebody came and said: 'this worked there, it should work here'—and it doesn't. I'll give you three short stories to illustrate this.
One of the presidents of postcolonial Guinea, the one I despise the most, Lansana Conté (in office 1984-2008), also gave me one of my inspirational moments. Students rebelled against him and destroyed everything in town and so he went on national TV that day and said: 'You know I'm very disheartened. I am disheartened about children who have become Europeans.' Obviously the blame would be on Europe. He continued, 'They are rude, they don't respect people or property. I understand that they may have quarrels with me, but I also understand that we are Africans. And though we may no longer live in the village', and it is important for me that he said that, 'though we may no longer live in the village, when we move in the big city, the council of elders is what parliament does for us now. We don't have the council of elders, instead we have parliament. They, the students, can go to parliament and complain about their father. I am their father, my children are older than all of them. So in the village, they would have gone to the council of elders, and they could have done this and I would have given them my explanation'. And the next morning, the whole country turned against the students, because what he had succeeded in doing was to touch and move people. They went to the head of the student government, who said: 'The president was right. We had failed to understand that our ways cannot be European ways, and we can think about our modern institutions as iterations of what we had in the past, suited to our circumstances, and so we should not do politics in the same way. I agree with him, and in that spirit I want to say that among the Koranko ethnic group, fathers let their children eat meat first, because they have growing needs, and if the father doesn't take care of his children, then they take the children away from the father and give them to the uncle. Our problem at the university is that our stipends are not being paid, and father has all his mansions in France, in Spain, and elsewhere, so we want the uncle.' He was in effect asking for political transition: he was saying they were now going to the council of elders, the parliament, and demand the uncle, for father no longer merits being the father. He was able to articulate political transition and rotation in that language. It was a very clever move.
The second one was my mother who was completely unsympathetic to me when I came home one day and was upset that one of my friends who was a journalist had been arrested. She said, 'if you wish you can go back to your town but don't come here and bother me and be grumpy'. So I started an exchange with her and explained to her why it is important that we have journalists and why they should be free, until our discussion turned to the subject of speaking truth to power. At that moment she said, 'now you are talking sense' and she started to tell me how the griot functioned in West Africa for the past eight hundred years, and why truth to power is part of our institutional heritage. But that truth is not a personal truth, for there is an organic connection between reporter and the community, there is a group in which they collect information, communicate and criticize, and we began to talk about that. And since then I have stopped teaching Jefferson in my constitutional classes in Africa, as a way of talking about the free press, instead I talk about speaking truth to power. But it allows me not only to talk about the necessity of speaking truth to power, but also to criticize the organization of the media, which is so individualised, so oriented toward the people who give the money: think of the National Democratic Institute in Washington, the Friedrich-Ebert-Stiftung in Germany, they have no organic connection to the people. And my mother told me, 'as long as it's a battle between those who have the guns and those who have the pen, then nobody is speaking to my problems, then I have no dog in that fight'. And journalists really make a big mistake by not updating their trade and redressing it. Because speaking truth to power is not absent in our tradition, we have had it for eight hundred years, six centuries before Jefferson, but we don't think about it that way. I have to remind my friends in Guinea: 'you are vulnerable precisely because you have not understood what the profession of journalism might look like in this community, to make your message more relevant and effective'. You see the smart young guys tweeting away and how they have been replaced by the Muslim Brotherhood, because we have not made the message relevant to the community. We are communicating on media and in idioms that have no real bearing on people's lives, so we are easily dismissed. That is in fact the tragedy of what happened in Tunisia: the smart, young protesters have so easily been brushed aside for this reason.
The third story is about how we had a constitutional debate in Guinea before multipartism, and people were talking about the separation of powers. And I went to the university to talk to a group of people and I put it to them: why do you waste your time studying the American Constitution and the separation of powers in America? I grant you, it is a wonderful experiment and it has lasted two hundred years, but that would not lead you anywhere with these people. The theocratic Futa Jallon in Guinea (in the 18th and 19th centuries) had one of the most advanced systems of separation of powers: the king was in Labé, the constitution was in Dalaba, the people who interpreted the constitution were in yet another city, the army was based in Tougué. It was the most decentralised organization of government you can imagine, and all predicated on the idea that none of the nine diwés, or provinces, should actually have the monopoly of power. So those that kept the constitution were not allowed to interpret it, because the readers were somewhere else. But to make sure that what they were reading was the right document, they gave it to a different province. So the separation of powers is not new to us.
In sum, the West is a wonderful political experiment, and it has worked for them. We can actualize some of what they have instituted, but we have sources here that are more suited to the circumstances of the people in that region, without undermining the modern ideas of democratic self-governance, without undermining the idea of a republic. Without dispensing with all of those, we must not be tempted to imagine constitution in the same way, to imagine separation of powers in the same way, even to imagine and practice journalism in the same way, in this very different environment. It is going to fail. That is my third story.
Siba N. Grovogui has been teaching at Johns Hopkins University after holding the DuBois-Mandela postdoctoral fellowship of the University of Michigan-Ann Arbor in 1989-90 and teaching at Eastern Michigan University from 1993 to 1995. He is currently professor of international relations theory and law at The Johns Hopkins University. He is the author of Sovereigns, Quasi-Sovereigns, and Africans: Race and Self-determination in International Law (University of Minnesota Press, 1996) and Beyond Eurocentrism and Anarchy: Memories of International Institutions and Order (Palgrave, April 2006). He has recently completed a ten-year long study partly funded by the National Science Foundation of the rule of law in Chad as enacted under the Chad Oil and Pipeline Project.
Related links
Faculty Profile at Johns Hopkins University Read Grovogui's Postcolonial Criticism: International Reality and Modes of Inquiry (2002 book chapter) here (pdf) Read Grovogui's The Secret Lives of Sovereignty (2009 book chapter) here (pdf) Read Grovogui's Counterpoints and the Imaginaries Behind Them: Thinking Beyond North American and European Traditions (2009 contribution to International Political Sociology) here (pdf) Read Grovogui's Postcolonialism (2010 book chapter) here (pdf) Read Grovogui's Sovereignty in Africa: Quasi-statehood and Other Myths (2001 book chapter in a volume edited by Tim Shaw and Kevin Dunn) here (pdf)
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How does one measure influence and the effectiveness of legislators? This is not a trivial question, as voters have to make sense of competing claims during election years when deciding whether to return an incumbent for another two or six year term. Of course, incumbents seek to inflate their importance and influence, while their opponents attempt the opposite. Justin Grimmer wrote a fascinating account of how legislators attempt to puff up their credentials in press releases, claiming credit for government spending and appropriations which are routine--the legislator likely had little role in procuring.
I am drawn again to the topic of legislative effectiveness and influence by a recent post by Don Pogreba at his new website, The Montana Post. Pogreba contrasts the legislative accomplishments of Senator Tester with those of Senator Daines, suggesting that Tester is far more accomplished than Daines—inferring that Daines has little influence in Washington and does nothing of substance in the U.S. Senate.
Unfortunately, I thought the piece trivializes an important issue to sell a partisan point. Both parties are guilty of simplifying this issue to create a narrative useful to them. Let's elevate the conversation, and see what political science can offer. Who is more effective: Daines or Tester?
I addressed the issue of influence and effectiveness in Battle for the Big Sky, as a key argument Team Tester made about Congressman Rehberg was that he had accomplished little of substance during his decade plus in the House of Representatives. I wrote this in evaluating the effectiveness of Tester and Rehberg as lawmakers:
"On average, House members passed less than one bill in the 109th through the 111th Congresses that became law, according to data compiled by the Congressional Bills Project. In the Senate, it isn't much better: Senators passed fewer than two bills on average that were signed by the president over the same period.17 Of the 42 bills and resolutions sponsored by Tester during his first four years in office, two passed. Rehberg passed seven of the 82 bills and resolutions he introduced between 2001 and 2010.18 In neither case do Rehberg nor Tester stand out as successful legislators, but their efforts are less reflective of their individual abilities than they are of governing in an era of polarization and divided government. Senior members of both chambers tend to be more successful because they often have committee chairmanships that provide them with the opportunity and responsibility to advance legislation central to their party's legislative agendas."
A couple of points are important. First, it's really hard to pass a bill. Second, it's really hard for House members to be effective in sponsoring bills—but it is "relatively" easier for Senators to get their legislation made into law. Third, appropriators don't often sponsor bills and exert influence through earmarks instead. Finally, seniority matters: Freshmen simply don't pass bills they sponsor in either chamber often.
Let's compare apples to apples. In 2007, Senator Tester was a part of the new Democratic majority. According to GovTrack, the same source Pogrebra uses to assess Senator Daines' performance, Senator Tester did not have a bill sponsored by him (not counting co-sponsored bills) pass that year. In 2015, Senator Daines was also in his first year in the Senate as part of a new Republican majority. And, no surprise, he did not have a single bill sponsored by him become law.
But sponsoring bills is only one way to think about legislative effectiveness. Indeed, it is a measure that is not terribly useful when looking at freshmen legislators. I noted in Battle for the Big Sky that the Senate gives far more opportunities for senators to participate directly in the legislative process through floor amendments. This is the similar tactic that my Georgia State colleague, Jeff Lazarus, employed to compare the legislative effectiveness of Senators Hillary Clinton and Bernie Sanders. Read the piece here; Lazarus concluded that Clinton was the far more effective legislator, owing in part to the support she marshalled for her amendments.
Tester effectively used amendments to advance his legislative priorities, particularly for a freshman Senator in the majority. While he ranked second to last among his class in the passage of sponsored bills (in the first four years of his first term), he was the second most successful Senate amender among the cohort elected in 2006. Of the 38 amendments he sponsored, eleven were adopted on the floor. Again, this data is from my book.
Senator Daines, in the 114th Congress, sponsored 55 floor amendments (Data for this analysis was obtained from Congress.gov). Only five were adopted by the chamber—for a success rate of nine percent. How does that rank among Republican freshmen?
Eleven Republican freshmen were elected in 2014. Six had higher amendment passage rates than Daines, five had lower success rates. Senators Rounds and Sullivan had 32 percent of their amendments agreed to (about Tester's success rate), but both sponsored fewer amendments (19 and 41 respectively). At the bottom end of the scale, Oklahoma Senator James Lankford sponsored 34 amendments and had only one receive Senate assent (for a passage rate of 3 percent). Among freshmen, Daines also sponsored the most amendments—eight more than Colorado Senator Corey Gardner (17 percent success rate).
Legislative effectiveness is tricky to measure and must be placed both in career and institutional context. Daines' inability to pass legislation sponsored by him should not surprise given his relative junior status—and Tester found himself in precisely the same boat when he arrived in Washington. Looking at amendments, Daines is less effective than Tester was early in his career. Tester's experience as a successful legislator in the Montana Senate has carried over to the U.S. Senate. Daines, whose experience was in the private sector and not in politics prior to arriving on Capitol Hill, likely has had a steep learning curve when it comes to legislative maneuvering on the Senate floor.
One final and related point: political scientists have long argued that term limits are bad for legislatures. As David Mayhew notes in America's Congress, some of the country's most important, historic legislative measures were drafted and passed by members of Congress late in their careers. As the above analysis and discussion demonstrates, passing laws is the business of seasoned legislators and not those new to Capitol Hill. It is also not a particularly useful way to measure whether a legislator is effective or not earlier in their careers—especially not in isolation. There are also other ways to think about legislative effectiveness, including casework and pork brought back home. Both of these are hard to measure, and in the case of pork, ever more difficult to obtain given the recent ban on earmarks. Legislative effectiveness is multi-faceted and needs to be placed into comparative contexts.
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Alexander Dugin on Eurasianism, the Geopolitics of Land and Sea, and a Russian Theory of Multipolarity
IR has long been regarded as an Anglo-American social science. Recently, the discipline has started to look beyond America and England, to China (Theory Talk #51, Theory Talk #45), India (Theory Talk #63, Theory Talk #42), Africa (Theory Talk #57, Theory Talk #10) and elsewhere for non-Western perspectives on international affairs and IR theory. However, IR theorists have paid little attention to Russian perspectives on the discipline and practice of international relations. We offer an exciting peek into Russian geopolitical theory through an interview with the controversial Russian geopolitical thinker Alexander Dugin, founder of the International Eurasian Movement and allegedly an important influence on Putin's foreign policy. In this Talk, Dugin—among others—discusses his Theory of a Multipolar World, offers a staunch critique of western and liberal IR, and lays out Russia's unique contribution to the landscape of IR theory.
Print version of this Talk (pdf) Russian version
What, according to you, is the central challenge or principle debate within IR and what would be your position within this debate or towards that challenge?
The field of IR is extremely interesting and multidimensional. In general, the discipline is much more promising than many think. I think that there is a stereometry today in IR, in which we can distinguish a few axes right away.
The first, most traditional axis is realism – the English school – liberalism.
If the debates here are exhausted on an academic level, then on the level of politicians, the media, and journalists, all the arguments and methods appear new and unprecedented each time. Today, liberalism in IR dominates mass consciousness, and realist arguments, already partially forgotten on the level of mass discourse, could seem rather novel. On the other hand, the nuanced English school, researched thoroughly in academic circles, might look like a "revelation" to the general public. But for this to happen, a broad illumination of the symmetry between liberals and realists is needed for the English school to acquire significance and disclose its full potential. This is impossible under the radical domination of liberalism in IR. For that reason, I predict a new wave of realists and neorealists in this sphere, who, being pretty much forgotten and almost marginalized, can full well make themselves and their agenda known. This would, it seems to me, produce a vitalizing effect and diversify the palette of mass and social debates, which are today becoming monotone and auto-referential.
The second axis is bourgeois versions of IR (realism, the English school, and liberalism all together) vs. Marxism in IR. In popular and even academic discourse, this theme is entirely discarded, although the popularity of Wallerstein (Theory Talk #13) and other versions of world-systems theory shows a degree of interest in this critical version of classical, positivistic IR theories.
The third axis is post-positivism in all its varieties vs. positivism in all its varieties (including Marxism). IR scholars might have gotten the impression that postmodern attacks came to an end, having been successfully repelled by 'critical realism', but in my opinion it is not at all so. From moderate constructivism and normativism to extreme post-structuralism, post-positivistic theories carry a colossal deconstructive and correspondingly scientific potential, which has not yet even begun to be understood. It seemed to some that postmodernism is a cheerful game. It isn't. It is a new post-ontology, and it fundamentally affects the entire epistemological structure of IR. In my opinion, this axis remains very important and fundamental.
The fourth axis is the challenge of the sociology of international relations, which we can call 'Hobson's challenge'. In my opinion, in his critique of euro-centrism in IR, John M. Hobson laid the foundation for an entirely new approach to the whole problematic by proposing to consider the structural significance of the "euro-centric" factor as dominant and clarifying its racist element. Once we make euro-centrism a variable and move away from the universalistic racism of the West, on which all systems of IR are built, including the majority of post-positivistic systems (after all, postmodernity is an exclusively Western phenomenon!), we get, theoretically for now, an entirely different discipline—and not just one, it seems. If we take into account differences among cultures, there can be as many systems of IR as there are cultures. I consider this axis extremely important.
The fifth axis, outlined in less detail than the previous one, is the Theory of a Multipolar World vs. everything else. The Theory of a Multipolar World was developed in Russia, a country that no one ever took seriously during the entire establishment of IR as a discipline—hence the fully explainable skepticism toward the Theory of a Multipolar World.
The sixth axis is IR vs. geopolitics. Geopolitics is usually regarded as secondary in the context of IR. But gradually, the epistemological potential of geopolitics is becoming more and more obvious, despite or perhaps partially because of the criticism against it. We have only to ask ourselves about the structure of any geopolitical concept to discover the huge potential contained in its methodology, which takes us to the very complex and semantically saturated theme of the philosophy and ontology of space.
If we now superimpose these axes onto one another, we get an extremely complex and highly interesting theoretical field. At the same time, only one axis, the first one, is considered normative among the public, and that with the almost total and uni-dimensional dominance of IR liberalism. All the wealth, 'scientific democracy', and gnoseological pluralism of the other axes are inaccessible to the broad public, robbing and partly deceiving it. I call this domination of liberalism among the public the 'third totalitarianism', but that is a separate issue.
How did you arrive at where you currently are in your thinking about IR?
I began with Eurasianism, from which I came to geopolitics (the Eurasianist Petr Savitskii quoted the British geopolitician Halford Mackinder) and remained for a long time in that framework, developing the theme of the dualism of Land and Sea and applying it to the actual situation That is how the Eurasian school of geopolitics arose, which became not simply the dominant, but the only school in contemporary Russia. As a professor at Moscow State University, for six years I was head of the department of the Sociology of International Relations, which forced me to become professionally familiar with the classical theories of IR, the main authors, approaches, and schools. Because I have long been interested in postmodernism in philosophy (I wrote the book Post-philosophy on the subject), I paid special attention to post-positivism in IR. That is how I came to IR critical theory, neo-Gramscianism, and the sociology of IR (John Hobson, Steve Hobden, etc.). I came to the Theory of a Multipolar World, which I eventually developed myself, precisely through superimposing geopolitical dualism, Carl Schmitt's theory of the Grossraum, and John Hobson's critique of Western racism and the euro-centrism of IR.
In your opinion, what would a student need in order to become a specialist in IR?
In our interdisciplinary time, I think that what is most important is familiarity with philosophy and sociology, led by a paradigmatic method: the analysis of the types of societies, cultures, and structures of thought along the line Pre-Modernity – Modernity – Post-Modernity. If one learns to trace semantic shifts in these three epistemological and ontological domains, it will help one to become familiar with any popular theories of IR today. Barry Buzan's (Theory Talk #35) theory of international systems is an example of such a generalizing and very useful schematization. Today an IR specialist must certainly be familiar with deconstruction and use it at least in its elementary form. Otherwise, there is a great danger of overlooking what is most important.
Another very important competence is history and political science. Political science provides generalizing, simplifying material, and history puts schemas in their context. I would only put competence in the domain of economics and political economy in third place, although today no problem in IR can be considered without reference to the economic significance of processes and interactions. Finally, I would earnestly recommend to students of IR to become familiar, as a priority, with geopolitics and its methods. These methods are much simpler than theories of IR, but their significance is much deeper. At first, geopolitical simplifications produce an instantaneous effect: complex and entangled processes of world politics are rendered transparent and comprehensible in the blink of an eye. But to sort out how this effect is achieved, a long and serious study of geopolitics is required, exceeding by far the superficiality that limits critical geopolitics (Ó Tuathail et. al.): they stand at the beginning of the decipherment of geopolitics and its full-fledged deconstruction, but they regard themselves as its champions. They do so prematurely.
What does it entail to think of global power relations through a spatial lens ('Myslit prostranstvom')?
This is the most important thing. The entire philosophical theme of Modernity is built on the dominance of time. Kant already puts time on the side of the subject (and space on the side of the body, continuing the ideas of Descartes and even Plato), while Husserl and Heidegger identify the subject with time altogether. Modernity thinks with time, with becoming. But since the past and future are rejected as ontological entities, thought of time is transformed into thought of the instant, of that which is here and now. This is the basis for the ephemeral understanding of being. To think spatially means to locate Being outside the present, to arrange it in space, to give space an ontological status. Whatever was impressed in space is preserved in it. Whatever will ripen in space is already contained in it. This is the basis for the political geography of Friedrich Ratzel and subsequent geopoliticians. Wagner's Parsifal ends with the words of Gurnemanz: 'now time has become space'. This is a proclamation of the triumph of geopolitics. To think spatially means to think in an entirely different way [topika]. I think that postmodernity has already partly arrived at this perspective, but has stopped at the threshold, whereas to cross the line it is necessary to break radically with the entire axiomatic of Modernity, to really step over Modernity, and not to imitate this passage while remaining in Modernity and its tempolatry. Russian people are spaces [Russkie lyudi prostranstva], which is why we have so much of it. The secret of Russian identity is concealed in space. To think spatially means to think 'Russian-ly', in Russian.
Geopolitics is argued to be very popular in Russia nowadays. Is geopolitics a new thing, from the post-Cold War period, or not? And if not, how does current geopolitical thinking differ from earlier Soviet (or even pre-soviet) geopolitics?
It is an entirely new form of political thought. I introduced geopolitics to Russia at the end of the 80s, and since then it has become extremely popular. I tried to find some traces of geopolitics in Russian history, but besides Vandam, Semyonov-Tyan-Shansky, and a few short articles by Savitskii, there was nothing. In the USSR, any allusion to geopolitics was punished in the harshest way (see the 'affair of the geopoliticians' of the economic geographer Vladimir Eduardovich Den and his group). At the start of the 90s, my efforts and the efforts of my followers and associates in geopolitics (=Eurasianism) filled the worldview vacuum that formed after the end of Soviet ideology. At first, this was adopted without reserve by the military (The Military Academy of the General Staff of the Armed Forces of Russia), especially under Igor Rodionov. Then, geopolitics began to penetrate into all social strata. Today, this discipline is taught in the majority of Russian universities. So, there was no Soviet or pre-Soviet geopolitics. There is only the contemporary Eurasian school, which took shape at the end of the 80s. Foundations of Geopolitics was the first programmatic text of this school, although I had published most of texts in that book earlier, and some of them were circulated as texts in government circles. Recently, in 2012, I released two new textbooks: Geopolitics and The Geopolitics of Russia, which together with The War of Continents are the results of work in this field, along four axes.
In your book International Relations, not yet published in English, you set out your Theory of a Multipolar World as a distinct IR theory. What are the basic components of the Theory of a Multipolar World—and how is it different from classical realism?
In order to be understood and not get into the details, I can say that the Theory of a Multipolar World seriously and axiomatically adopts Samuel Huntington's thesis about the plurality of civilizations. Russia has its own author, who claimed the same thing more than a hundred years ago: Nikolay Danilevsky, and then the Eurasianists. However, everything starts from precisely this point: civilization is not one, but many. Western civilization's pretension to universalism is a form of the will to domination and an authoritarian discourse. It can be taken into account but not believed. It is nothing other than a strategy of suppression and hegemony. The following point follows: we must move from thinking in terms of one civilization (the racism of euro-centric versions of IR) to a pluralism of subjects. However, unlike realists, who take as the subject of their theory nation-states, which are themselves products of the European, bourgeois, modern understanding of the Political, the Theory of a Multipolar World proposes to take civilizations as subjects. Not states, but civilizations. I call them 'large politeiai', or civilizations, corresponding to Carl Schmitt's 'large spaces'. As soon as we take these civilizations—'large politeiai'—as subjects, we can then apply to them the full system of premises of realism: anarchy in the international system, sovereignty, the rationality of egoistic behavior, etc. But within these 'politeiai', by contrast, a principle more resembling liberalism, with its pacifism and integration, operates, only with the difference that here we are not talking about a 'planetary' or 'global' world, but about an intra-civilizational one; not about global integration, but about regional integration, strictly within the context of civilizational borders. Post-positivism, in turn, helps here for the deconstruction of the authoritarian discourse of the West, which masks its private interests by 'universal values', and also for the reconstruction of civilizational identity, including with the help of technological means: civilizational elites, civilizational media, civilizational economic algorithms and corporations, etc. That is the general picture.
Your theory of multipolarity is directed against the intellectual, political, and social hegemony of the West. At the same time, while drawing on the tools of neo-Marxist analysis and critical theory, it does not oppose Western hegemony 'from the left', as those approaches do, but on the basis of traditionalism (Rene Guenon, Julius Evola), cultural anthropology, and Heideggerian phenomenology, or 'from the right'. Do you think that such an approach can appeal to Anglo-American IR practitioners, or is it designed to appeal mainly to non-Western theorists and practitioners? In short, what can IR theorists in the West learn from the theory of multipolarity?
According to Hobson's entirely correct analysis, the West is based on a fundamental sort of racism. There is no difference between Lewis Morgan's evolutionistic racism (with his model of savagery, barbarism, civilization) and Hitler's biological racism. Today the same racism is asserted without a link to race, but on the basis of the technological modes and degrees of modernization and progress of societies (as always, the criterion "like in the West" is the general measure). Western man is a complete racist down to his bones, generalizing his ethnocentrism to megalomaniacal proportions. Something tells me that he is impossible to change. Even radical critiques of Western hegemony are themselves deeply infected by the racist virus of universalism, as Edward Said showed with the example of 'orientalism', proving that the anticolonial struggle is a form of that very colonialism and euro-centrism. So the Theory of a Multipolar World will hardly find adherents in the Western world, unless perhaps among those scholars who are seriously able to carry out a deconstruction of Western identity, and such deconstruction assumes the rejection of both Right (nationalistic) and Left (universalistic and progressivist) clichés. The racism of the West always acquires diverse forms. Today its main form is liberalism, and anti-liberal theories (most on the Left) are plagued by the same universalism, while Right anti-liberalisms have been discredited. That is why I appeal not to the first political theory (liberalism), nor the second (communism, socialism), nor to the third (fascism, Nazism), but to something I call the Fourth Political Theory (or 4PT), based on a radical deconstruction of the subject of Modernity and the application of Martin Heidegger's existential analytic method.
Traditionalists are brought in for the profound critique of Western Modernity, for establishing the plurality of civilizations, and for rehabilitating non-Western (pre-modern) cultures. In Russia and Asian countries, the Theory of a Multipolar World is grasped easily and naturally; in the West, it encounters a fully understandable and fully expected hostility, an unwillingness to study it carefully, and coarse slander. But there are always exceptions.
What is the Fourth Political Theory (4PT) and how is it related to the Theory of a Multipolar World and to your criticism of the prevailing theoretical approaches in the field of IR?
I spoke a little about this in the response to the previous question. The Fourth Political Theory is important for getting away from the strict dominance of modernity in the sphere of the Political, for the relativization of the West and its re-regionalization. The West measures the entire history of Modernity in terms of the struggle of three political ideologies for supremacy (liberalism, socialism, and nationalism). But since the West does not even for a moment call into question the fact that it thinks for all humanity, it evaluates other cultures and civilizations in the same way, without considering that in the best case the parallels to these three ideologies are pure simulacra, while most often there simply are no parallels. If liberalism won the competition of the three ideologies in the West at the end of the 20th century, that does not yet mean that this ideology is really universal on a world scale. It isn't at all. This episode of the Western political history of modernity may be the fate of the West, but not the fate of the world. So other principles of the political are needed, beyond liberalism, which claims global domination (=the third totalitarianism), and its failed alternatives (communism and fascism), which are historically just as Western and modern as liberalism. This explains the necessity of introducing a Fourth Political Theory as a political frame for the correct basis of a Theory of a Multipolar World. The Fourth Political Theory is the direct and necessary correlate of the Theory of a Multipolar World in the domain of political theory.
Is IR an American social science? Is Russian IR as an academic field a reproduction of IR as an American academic field? If not, how is IR in Russia specifically Russian?
IR is a Western scientific discipline, and as such it has a prescriptive, normative vector. It not only studies the West's dominance, it also produces, secures, defends, and propagandizes it. IR is undoubtedly an imperious authoritarian discourse of Western civilization, in relation to itself and all other areas of the planet. Today the US is the core of the West, so naturally in the 20th century IR became more and more American as the US moved toward that status (it began as an English science). It is the same with geopolitics, which migrated from London to Washington and New York together with the function of a global naval Empire. As with all other sciences, IR is a form of imperious violence, embodying the will to power in the will to knowledge (as Michel Foucault explained). IR in Russia remains purely Western, with one detail: in the USSR, IR as such was not studied. Marxism in IR did not correspond to Soviet reality, where after Stalin a practical form of realism (not grounded theoretically and never acknowledged) played a big role—only external observers, like the classical realist E.H. Carr, understood the realist essence of Stalinism in IR. So IR was altogether blocked. The first textbooks started to appear only in the 90s and in the fashion of the day they were all liberal. That is how it has remained until now. The peculiarity of IR in Russia today lies in the fact that there is no longer anything Russian there; liberalism dominates entirely, a correct account of realism is lacking, and post-positivism is almost entirely disregarded. The result is a truncated, aggressively liberal and extremely antiquated version of IR as a discipline. I try to fight that. I recently released an IR textbook with balanced (I hope) proportions, but it is too early to judge the result.
Stephen Walt argued in a September article in Foreign Policy that Russia 'is nowhere near as threatening as the old Soviet Union', in part because Russia 'no longer boasts an ideology that can rally supporters worldwide'. Do you agree with Walt's assessment?
There is something to that. Today, Russia thinks of itself as a nation-state. Putin is a realist; nothing more. Walt is right about that. But the Theory of a Multipolar World and the Fourth Political Theory, as well as Eurasianism, are outlines of a much broader and large-scale ideology, directed against Western hegemony and challenging liberalism, globalization, and American strategic dominance. Of course, Russia as a nation-state is no competition for the West. But as the bridgehead of the Theory of a Multipolar World and the Fourth Political Theory, it changes its significance. Russian policies in the post-Soviet space and Russia's courage in forming non-Western alliances are indicators. For now, Putin is testing this conceptual potential very gingerly. But the toughening of relations with the West and most likely the internal crises of globalization will at some point force a more careful and serious turn toward the creation of global alternative alliances. Nevertheless, we already observe such unions: The Shanghai Cooperation Organization, BRICS, the Eurasian Union—and they require a new ideology. Not one like Marxism, any universalism is excluded, but also not simple realist maneuvers of regional hegemons. Liberalism is a global challenge. The response to it should also be global. Does Putin understand this? Honestly, I don't know. Sometimes it seems he does, and sometimes it seems he doesn't.
Vladimir Putin recently characterized the contemporary world order as follows: 'We have entered a period of differing interpretations and deliberate silences in world politics. International law has been forced to retreat over and over by the onslaught of legal nihilism. Objectivity and justice have been sacrificed on the altar of political expediency. Arbitrary interpretations and biased assessments have replaced legal norms. At the same time, total control of the global mass media has made it possible when desired to portray white as black and black as white'. Do you agree with this assessment? If so, what is required as a response to this international situation?
These are true, but rather naïve words. Putin is just indignant that the West establishes rules in its own interests, changes them when necessary, and interprets allegedly 'universal norms' in its own favor. But the issue is that this is the structure of the will to power and the very organization of logo-phallo-phono-centric discourse. Objectivity and justice are not possible so long as speech is a monologue. The West does not know and does not recognize the other. But this means that everything will continue until this other wins back the right to recognition. And that is a long road. The point of the Theory of a Multipolar World is that there are no rules established by some one player. Rules must be established by centers of real power. The state today is too small for that; hence the conclusion that civilizations should be these centers. Let there be an Atlantic objectivity and Western justice. A Eurasian objectivity and Russian justice will counter them. And the Chinese world or Pax Sinica [world/peace: same word in Russian] will look different than the Islamic one. Black and white are not objective evaluations. They depend on the structure of the world order: what is black and what is white is determined by one who has enough power to determine it.
How does your approach help us understand Russia's actions on the world stage better than other IR approaches do? What are IR analyses of Russia missing that do not operate with the conceptual apparatus of multipolarity?
Interesting question. Russia's behavior internationally is determined today by the following factors:
First, historical inertia, accumulating the power of precedents (the Theory of a Multipolar World thinks that the past exists as a structure; consequently, this factor is taken into account from many sides and in detail, while the 'tempocentrism' (Steve Hobden, John Hobson) of classical IR theories drops this from sight. We have to pay attention to this especially taking into consideration the fact that Russia is in many ways still a traditional society and belongs to the 'imperial system' of IR.) There are, besides, Soviet inertia and stable motives ('Stalinism in IR');
Second, the projective logic of opposition to the West, stemming from the most practical, pragmatic, and realist motivations (in the spirit of Caesarism, analyzed by neo-Gramscians) will necessarily lead Russia (even despite the will of its leaders) to a systemic confrontation with American hegemony and globalization, and then the Theory of a Multipolar World will really be needed (classical IR models, paying no attention to the Theory of a Multipolar World, drop from sight the possible future; i.e., they rob themselves of predictive potential because of purely ideological prejudices and self-imposed fears).
But if an opponent underestimates you, you have more chances to land an unexpected blow. So I am not too disturbed by the underestimation of the Theory of a Multipolar World among IR theorists.
In the western world, the divide between academia and policy is often either lamented ('ivory tower') or, in light of the ideal of academic independence, deemed absent. This concerns a broader debate regarding the relations between power, knowledge and geopolitics. How are academic-policy relations in Russia with regards to IR and is this the ideal picture according to you?
I think that in our case both positions have been taken to their extreme. On one hand, today's authorities in Russia do not pay the slightest attention to scholars, dispatching them to an airless and sterile space. On the other hand, Soviet habits became the basis for servility and conformism, preserved in a situation when the authorities for the first time demand nothing from intellectuals, except for one thing: that they not meddle in socio-political processes. So the situation with science is both comical and sorrowful. Conformist scholars follow the authorities, but the authorities don't need this, since they do not so much go anywhere in particular as react to facts that carry themselves out.
If your IR theory isn't based on politically and philosophically liberal principles, and if it criticizes those principles not from the left but from the right, using the language of large spaces or Grossraum, is it a fascist theory of international relations? Are scholars who characterize your thought as 'neo-fascism', like Andreas Umland and Anton Shekhovstov, partially correct? If not, why is that characterization misleading?
Accusations of fascism are simply a figure of speech in the coarse political propaganda peculiar to contemporary liberalism as the third totalitarianism. Karl Popper laid the basis for this in his book The Open Society and its Enemies, where he reduced the critique of liberalism from the right to fascism, Hitler, and Auschwitz, and the criticism of liberalism from the left to Stalin and the GULAG. The reality is somewhat more complex, but George Soros, who finances Umland and Shekhovstov and is an ardent follower of Popper, is content with reduced versions of politics. If I were a fascist, I would say so. But I am a representative of Eurasianism and the author of the Fourth Political Theory. At the same time, I am a consistent and radical anti-racist and opponent of the nation-state project (i.e. an anti-nationalist). Eurasianism has no relation to fascism. And the Fourth Political Theory emphasizes that while it is anti-liberal, it is simultaneously anti-communist and anti-fascist. I think it isn't possible to be clearer, but the propaganda army of the 'third totalitarianism' disagrees and no arguments will convince it. 1984 should be sought today not where many think: not in the USSR, not in the Third Reich, but in the Soros Fund and the 'Brave New World'. Incidentally, Huxley proved to be more correct than Orwell. I cannot forbid others from calling me a fascist, although I am not one, though ultimately this reflects badly not so much on me as on the accusers themselves: fighting an imaginary threat, the accuser misses a real one. The more stupid, mendacious, and straightforward a liberal is, the simpler it is to fight with him.
Does technological change in warfare and in civil government challenge the geopolitical premises of classical divisions between spaces (Mackinder's view or Spykman's) heartland-rimland-offshore continents)? And, more broadly perhaps, does history have a linear or a cyclical pattern, according to you?
Technological development does not at all abolish the principles of classical geopolitics, simply because Land and Sea are not substances, but concepts. Land is a centripetal model of order, with a clearly expressed and constant axis. Sea is a field, without a hard center, of processuality, atomism, and the possibility of numerous bifurcations. In a certain sense, air (and hence also aviation) is aeronautics. And even the word astronaut contains in itself the root 'nautos', from the Greek word for ship. Water, air, outer space—these are all versions of increasingly diffused Sea. Land in this situation remains unchanged. Sea strategy is diversified; land strategy remains on the whole constant. It is possible that this is the reason for the victory of Land over Sea in the last decade; after all, capitalism and technical progress are typical attributes of Sea. But taking into consideration the fundamental character of the balance between Leviathan and Behemoth, the proportions can switch at any moment; the soaring Titan can be thrown down into the abyss, like Atlantis, while the reason for the victory of thalassocracy becomes the source of its downfall. Land remains unchanged as the geographic axis of history. There is Land and Sea even on the internet and in the virtual world: they are axes and algorithms of thematization, association and separation, groupings of resources and protocols. The Chinese internet is terrestrial; the Western one, nautical.
You have translated a great number of foreign philosophical and geopolitical works into Russian. How important is knowledge transaction for the formation of your ideas?
I recently completed the first release of my book Noomachy, which is entirely devoted precisely to the Logoi of various civilizations, and hence to the circulation of ideas. I am convinced that each civilization has its own particular Logos. To grasp it and to find parallels, analogies, and dissonances in one's own Logos is utterly fascinating and interesting. That is why I am sincerely interested in the most varied cultures, from North American to Australian, Arabic to Latin American, Polynesian to Scandinavian. All the Logoi are different and it is not possible to establish a hierarchy among them. So it remains for us only to become familiar with them. Henry Corbin, the French philosopher and Protestant who studied Iranian Shiism his entire life, said of himself 'We are Shiites'. He wasn't a Shiite in the religious sense, but without feeling himself a Shiite, he would not be able to penetrate into the depths of the Iranian Logos. That is how I felt, working on Noomachy or translating philosophical texts or poetry from other languages: in particular, while learning Pierce and James, Emerson and Thoreau, Poe and Pound I experienced myself as 'we are Americans'. And in the volume devoted to China and Japan, as 'we are Buddhists'. That is the greatest wealth of the Logos of various cultures: both those like ours and those entirely unlike ours. And these Logoi are at war; hence, Noomachy, the war of the intellect. It is not linear and not primitive. It is a great war. It creates that which we call the 'human', the entire depth and complexity of which we most often underestimate.
Final question. You call yourself the 'last philosopher of empire'. What is Eurasanism and how does it relate to the global pivot of power distributions?
Eurasianism is a developed worldview, to which I dedicated a few books and a countless number of articles and interviews. In principle, it lies at the basis of the Theory of a Multipolar World and the Fourth Political Theory, combined with geopolitics, and it resonates with Traditionalism. Eurasianism's main thought is plural anthropology, the rejection of universalism. The meaning of Empire for me is that there exists not one Empire, but at minimum two, and even more. In the same way, civilization is never singular; there is always some other civilization that determines its borders. Schmitt called this the Pluriverse and considered it the main characteristic of the Political. The Eurasian Empire is the political and strategic unification of Turan, a geographic axis of history in opposition to the civilization of the Sea or the Atlanticist Empire. Today, the USA is this Atlanticist Empire. Kenneth Waltz, in the context of neorealism in IR, conceptualized the balance of two poles. The analysis is very accurate, although he erred about the stability of a bipolar world and the duration of the USSR. But on the whole he is right: there is a global balance of Empires in the world, not nation-States, the majority of which cannot claim sovereignty, which remains nominal (Stephen Krasner's (Theory Talk #21) 'global hypocrisy'). For precisely that reason, I am a philosopher of Empire, as is almost every American intellectual, whether he knows it or not. The difference is only that he thinks of himself as a philosopher of the only Empire, while I think of myself as the philosopher of one of the Empires, the Eurasian one. I am more humble and more democratic. That is the whole difference.
Alexander Dugin is a Russian philosopher, the author of over thirty books on topics including the sociology of the imagination, structural sociology, ethnosociology, geopolitical theory, international relations theory, and political theory, including four books on the German philosopher Martin Heidegger. His most recent books, only available in Russian at the moment, are Ukraine: My War and the multi-volume Noomachia: Wars of the Intellect. Books translated into English include The Fourth Political Theory, Putin vs. Putin: Vladimir Putin Viewed From the Right, and Martin Heidegger: The Philosophy of Another Beginning.
Related links
Who is Alexander Dugin? Interview with Theory Talks editor Michael Millerman (YouTube) TheFourth Political Theory website (English): Evrazia.tv (Russian) Evrazia.tv (English) Geopolitics.ru (English version) InternationalEurasian Movement (English version) Centerfor Conservative Studies (Russian)
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Ann Tickner on Feminist Philosophy of Science, Engaging the Mainstream, and (still) Remaining Critical in/of IR
Feminist IR is still often side-lined as a particularistic agenda or limited issue area, appearing as one of the last chapters of introductory volumes to the field, despite the limitless efforts of people such as Cynthia Enloe (Theory Talk #48) and J. Ann Tickner. She has laboured to point out and provincialize the parochialism that haunts mainstream IR, without, however, herself retreating and disengaging from some of its core concerns. In this Talk, Tickner elaborates—amongst others—on the specifics of a feminist approach to the philosophical underpinnings of IR; discusses how feminism relates to the distinction between mainstream and critical theory; and addresses the challenges of navigating such divides.
Print version of this Talk (pdf)
What is, according to you, the central challenge or principal debate in International Relations? And what is your position regarding this challenge/in this debate?
I think the biggest challenge for IR is that it is relevant and helps us understand important issues in our globalized world. I realize this is not a conventional answer, but too often we academics get caught up in substantive and methodological debates where we end up talking only to each other or to a very small audience. We tend to get too concerned with the issue of scientific respectability rather than thinking about how to try to understand and remedy the massive problems that exist in the world today. Steve Smith's presidential address to the ISA in 2002 (read it here), shortly after 9/11, reminded us of this. Smith chastised the profession for having nothing to say about such a catastrophic event.
How did you arrive at where you currently are in your thinking about IR?
I've gone through quite a few transformations in my academic career. My original identity was as an International Political Economy (IPE) scholar; my first academic position was at a small liberal arts college (College of the Holy Cross) where I taught a variety of IPE courses. In graduate school I was interested in what, in the 1970s, we called 'North-South' issues, specifically issues of global justice, which were not the most popular subjects in the field. So I always felt a little out of place in my choice of subject matter. In the 1980s when I started teaching, IR was mostly populated by men. As a woman, one felt somewhat uncomfortable at professional meetings; and there were very few texts by women that I could assign to my students. I also found that many of the female students in my introductory IR classes were somewhat uncomfortable and unmotivated by the emphasis placed on strategic issues and nuclear weapons.
It was at about the time when I first started thinking about these issues, I happened to read Evelyn Fox Keller's book Gender and Science, a book that offers a gendered critique of the natural sciences (read an 'update' of the argument by Keller here, pdf). It struck me that her feminist critique of science could equally be applied to IR theory. My first feminist publication, a feminist critique of Hans Morgenthau's principles of political realism, expanded on this theme (read full text here, pdf).
Teaching at a small liberal arts college where one was judged by the quality of one's work rather than the type of research one was doing was very helpful—because I could follow my own, rather non-conventional, inclinations. So I think my turn to feminism, after ten years in the field, was a combination of my own consciousness-raising and feeling that there was something about IR that didn't speak to me. Later, I was fortunate to be hired by the University of Southern California, a large research institution, with an interdisciplinary School of International Relations, separate from the political science department. When I arrived in 1995, the School had a reputation for teaching a broad array of IR theoretical approaches. The support of these institutional settings and of a network of feminist scholars and students, some of whom I discovered were thinking along similar lines in the late 1980s, were important for getting me to where I am today.
What would a student need (dispositions, skills) to become a specialist in IR or understand the world in a global way?
It depends on the level of the student: at the undergraduate level, a broad array of courses in global politics including some economics and history. Language training is very important too, and ideally, an overseas experience. We need to encourage our students to be curious and have an open mind about our world.
At the graduate level, this is a more complicated question. The way you phrased the question 'to understand the world in a global way,' can be very different from training to become an IR scholar, especially in the United States. I would emphasize the importance of a broad theoretical and methodological training, including some exposure to the philosophy of science, and to non-Western IR if possible, or at least at a minimum, to try to get beyond the dominance of American IR, which still exists even in places outside the US.
Why should IR scholars incorporate gender in the study of world politics? What are the epistemological and ontological implications of adopting a feminist perspective in IR?
Feminists would argue that incorporating feminist perspectives into IR would fundamentally transform the discipline. Feminists claim that IR is already gendered, and gendered masculine, in the types of questions it asks and the ways it goes about answering them. The questions we ask in our research are never neutral - they are a choice, depending on the researcher's identity and location. Over history, the knowledge that we have accumulated has generally been knowledge about men's lives. It's usually been men who do the asking and consequently, it is often the case that women's lives and women's knowledge are absent from what is deemed 'reliable' knowledge. This historical legacy has had, and continues to have, an effect on the way we build knowledge. Sandra Harding, a feminist philosopher of science, has suggested that if were to build knowledge from women's lives as well, we would broaden the base from which we construct knowledge, and would therefore get a richer and more complex picture of reality.
One IR example of how we limit our research questions and concerns is how we calculate national income, or wealth—the kind of data states choose to collect and on which they base their public policy. We have no way of measuring the vast of amount of non-remunerated reproductive and caring labour, much of which is done by women. Without this labour we would not have a functioning global capitalist economy. To me this is one example as to why putting on our gender lenses helps us gain a more complete picture of global politics and the workings of the global economy.
Feminists have also argued that the epistemological foundations of Western knowledge are gendered. When we use terms such as rationality, objectivity and public, they are paired with terms such as emotional, subjective and private, terms that are seen as carrying less weight. By privileging the first of these terms when we construct knowledge we are valuing knowledge that we typically associate with masculinity and the public sphere, historically associated with men. Rationality and objectivity are not terms that are overtly gendered, but, when asked, women and men alike associate them with masculinity. They are terms we value when we do our research.
In one of the foundational texts of Feminist IR, 'You Just Don't Understand: Troubled Engagements between Feminists and IR Theorists' (1997, full text here, pdf), you highlighted three particular (gendered) misunderstandings that continue to divide Feminists and mainstream IR theorists. To what extent do these misunderstandings continue to inform mainstream perceptions of Feminist approaches to the study of international politics?
I think probably they still do, although it's always hard to tell, because the mainstream has not engaged much with feminist approaches. I've been one who's always calling for conversations with the mainstream but, apart from the forum responding to the article you mention, there have been very few. In a 2010 article, published in the Australian Feminist Law Journal, I looked back to see if I could find responses to my 1997 article to which you refer. I found that most of the responses had come from other feminists. The lack of engagement, which other feminists have experienced also, makes it hard to know about the misunderstandings that still exist but my guess would be that they remain. However I do think there has been progress in accepting feminism's legitimacy in the field. It is now included in many introductory texts.
The first misunderstanding that I identified is the meaning of gender. I would hope that the introduction of constructivist approaches would help with understanding that gender is social construction - a very important point for feminists. But I think that gender is still largely equated with women. Feminists have tried to stress that gender is also about men and about masculinity, something that seems to be rather hard to accept for those unfamiliar with feminist work. I think it's also hard for the discipline to accept that both international politics as practice and IR as a discipline are not gender neutral. Feminists claim that IR as a discipline is gendered in its concepts, its subject matter, the questions it asks and the way it goes about answering them. This is a radical assertion for those unfamiliar with feminist approaches and it is not very well understood.
Now to answer the second misunderstanding as to whether feminists are doing IR. I think there has been some progress here, because IR has broadened its subject matter. And there has been quite a bit of attention lately to gender issues in the 'real world' - issues such as sexual violence, trafficking, and human rights. Of course these issues relate not only to women but they are issues with which feminists have been concerned. Something I continue to find curious is that the policy and activist communities are generally ahead of the academy in taking up gender issues. Most international organizations, and some national governments are under mandates for gender mainstreaming. Yet, the academy has been slow to catch up and give students the necessary training and skills to go out in the world and deal with such issues.
The third misunderstanding to which I referred in the 1997 article is the question of epistemology. While, as I indicated, there has been some acceptance of the subject matter, with which feminists are concerned, it is a more fundamental and contentious question as to whether feminists are recognized as 'doing IR' in the methodological sense. As the field broadens its concerns, IR may see issues that feminists raise as legitimate, but how we study them still evokes the same responses that I brought up fifteen years ago. Many of the questions that feminists ask are not amenable to being answered using the social scientific methodologies popular in the field, particularly in the US. (I should add that there is a branch of IR feminism that does use quantitative methods and it has gained much wider acceptance by the mainstream.) The feminist assumption that Western knowledge is gendered and based on men's lives is a challenging claim. And feminists often prefer to start knowledge from the lives of people who are on the margins – those who are subordinated or oppressed, and of course, this is very different from IR which tends toward a top-down look at the international system. One of the big problems that have become more evident to me over time is that feminism is fundamentally sociological – it's about people and social relations, whereas much of IR is about structures and states operating in an anarchic, rather than a social, environment. I find that historians and sociologists are more comfortable with gender analysis, perhaps for this reason. I'm not sure that these misunderstanding are ever going to be solved or that they need to be solved.
Although Feminist methodology is often conflated with ethnographic approaches, in 'What Is Your Research Program? Some Feminist Answers to International Relations Methodological Questions' (2005, pdf here), you argued that there is no unique Feminist research methodology. Nonetheless, Feminist IR is well known for using an autoethnographic approach. What does this approach add to the study of gender in IR? What might account for the relative dearth of autoethnography in other IR paradigms?
I think it is important to remember that feminists use many different approaches coming out of very different theoretical traditions, such as Marxism, socialism, constructivism, postpositivism, postcolonialism and empiricism. So there are many different kinds of feminisms. If you look specifically at what has been called 'second-generation feminist IR,' the empirical work that followed the so-called 'first generation' that challenged and critiqued the concepts and theoretical foundations of the field, much of it, but not all, (discourse analysis is quite prevalent too), uses ethnographic methods which seem well suited to researching some of the issues I described earlier. Questions about violence against women, domestic servants, women in the military, violent women, women in peace movements– these are the sorts of research questions that demand fieldwork and an ethnographic approach. Because as I stated earlier, IR asks rather different kinds of questions, it does not generally adopt ethnographic methods. Feminists who do this type of ethnographic research tell me that their work is often more readily received and understood by those who do comparative politics, because they are more comfortable with field research. And since women are not usually found in the halls of power – as decision-makers. IR feminists are particularly concerned with issues having to do with marginalized and disempowered peoples' lives. Ethnography is useful for this type of research.
I see autoethnography as a different issue. While the reflexive tradition is not unique to feminists, feminism tends to be reflectivist. As I said earlier, feminists are sensitive to issues about who the creators of knowledge have been and whose knowledge is claimed to be universal. Most feminists believe that there is no such thing as universal knowledge. Consequently, feminists believe that being explicit about one's positionality as a researcher is very important because none of us can achieve objectivity, often called 'the view from nowhere'. So while striving to get as accurate and as useful knowledge as we can, we should be willing to state our own positionality. One's privilege as a researcher must be acknowledged too; one must always be sensitive to the unequal power relations between a researcher and their research subject – something that anthropology recognized some time ago. Feminists who do fieldwork often try to make their research useful to their subjects or do participatory research so that they can give something back to the community. All these concerns lead to autoethnographic disclosures. They demand a reflexive attitude and a willingness to describe and reassess your research journey as you go along. This autoethnographic style is hard for researchers in the positivist tradition to understand. While we all strive to produce accurate and useful knowledge, positivists' striving for objectivity requires keeping subjectivity out of their research.
Robert W. Cox (Theory Talk #37) famously distinguished two approaches to the study of international politics: problem-solving theory and critical theory. How does the emancipatory project of the latter inform your perspective of IR and its normative goals? And is this distinction as valid today as it was when Cox first formulated it, over 3 decades ago?
Yes I think it's still an important distinction. It's still cited very often which suggests it's still valid, although postmodern scholars (and certain feminists) have problems with Western liberal notions of emancipation. I see my own work as being largely compatible with Cox's definition of critical theory. Like many feminists, I view my work as explicitly normative; I say explicitly because I believe all knowledge is normative although not all scholars would admit it. What Cox calls problem-solving theory is also normative in the conservative sense of not aiming to changing the world. A normative goal to which feminists are generally committed is understanding the reasons for women's subordination and seeking ways to end it. It's also important to note that the IR discipline was borne with the intention of serving the interests of the state whereas academic feminism was borne out of social movements for women's emancipation. The normative goals of my work are to demonstrate how the theory and practice of IR is gendered and what might be the implications of this, both for how we construct knowledge and how we go about solving global problems.
Much of your work addresses the parochial scope and neopositivist inclination of International Relations (IR) scholarship, especially in the United States. What distinguishes other 'Western' institutional and political contexts (in the UK, Europe, Canada and Oceania) from the American study of IR? How and why is critical/reflectivist IR marginalized in the American context? What is the status of these 'debates' in non-Western institutional contexts?
With respect to the parochial scope of US IR, I refer you to a recent book, edited by Arlene Tickner and Ole Wæver, International Relations Scholarship Around the World. It contains chapters by authors from around the world, some of whom suggest IR in their country imitates the US and some who see very different IRs. The chapter by Thomas J. Biersteker, ('The Parochialism of Hegemony: Challenges for 'American' International Relations', read it here in pdf) reports on his examination of the required reading lists for IR Ph.D. candidates in the top ten US academic institutions. His findings suggest that constructivism accounts for only about 10% of readings and anything more radical even less. Over 90% of assigned works are written by US scholars. The dominance of quantitative and rational choice approaches in the US may have something to do with IR generally being a subfield of political science. Critical approaches often have different epistemological roots. And I stress 'science' because while IR is also subsumed in certain politics departments in other countries, the commitment to science, in the neopositivist sense, is something that seems to be peculiarly American. Stanley Hoffman's famous observation, made over thirty years ago, that Americans see problems as solvable by the scientific method is still largely correct I believe (read article here, pdf). I find it striking that so many formerly US based and/or educated critical scholars have left the US and are now based elsewhere – in Canada, Australasia, or Europe.
Biersteker sees the hegemony of American IR extending well beyond the US. But there is generally less commitment to quantification elsewhere. This may be due to IR's historical legacy emerging out of different knowledge traditions or being housed in separate departments. In France, IR emerged from sociological and legal traditions and, in the UK, history and political theory, including the Marxist tradition, have been influential in IR. And European IR scholars do not move as freely between the academy and the policy world as in the US. All these factors might encourage more openness to critical approaches. I am afraid I don't know enough about non-Western traditions to make an informed comment. But we must recognize the enormous power differentials that exist with respect to engaging IR's debates. Language barriers are one problem; having access to research funds is an enormous privilege. Scholars in many parts of the world do not have the resources or the time to engage in esoteric academic debates, nor do they have the resources to attend professional meetings or access certain materials. The production of knowledge is a very unequal process, dominated by those with power and resources; hence the hegemonic position of the US that Biersteker and others still see.
As methodological pluralism now retains the status of a norm in the field, John M. Hobson (Theory Talk #71) recently argued that the question facing IR scholars no longer revolves around the debate between positivist and postpositivist approaches. Rather, the primary meta-theoretical question relates to Eurocentrism, that is, 'To be or not to be a Eurocentric, that is the question.' To what extent do you agree with this statement? Why or why not?
Given my answer to the last question, I am not sure that methodological pluralism has reached an accepted status in the US yet. However, John M. Hobson has produced a very thoughtful and engaging book that asks very provocative questions. Unfortunately, I doubt many IR scholars in the US have read it and would be rather puzzled by Hobson's claim. But certainly the Eurocentrism of the discipline is something to which we should be paying attention. I find it curious how little IR has recognized its imperial roots or engaged in any discussion of imperialism. As Brian Schmidt and other historical revisionists have told us, when IR was borne at the beginning of the twentieth century, imperialism was a central preoccupation in the discipline. Race also has been ignored almost entirely by IR scholars.
To Hobson's specific claim that the important question for IR now is about being or not being Eurocentric rather than about being positivist or postpositivist, I do have some problems with this. I am concerned with Hobson's painting positivism and postpostivism with the same Eurocentric brush. Yes, they are both Eurocentric; but postpositivists or critical theorists – to use Cox's term – are at least open to being reflective about how they produce knowledge and where it comes from. If one can be reflective about one's knowledge it does allow space to be aware of one's own biases. Those of us on the critical side of Cox's divide can at least be reflective about the problems of Eurocentrism, whereas positivists don't consider reflexivity to be part of producing good research. Nevertheless, Hobson has made an important statement. He has written a masterful and insightful book and I recommend it all IR scholars.
Last question. Your recent work is part of an emergent collective dialogue that aims to 'provincialize' the Western European heritage of IR. In a recent article entitled 'Dealing with Difference: Problems and Possibilities for Dialogue in International Relations' you highlight the need for non-Eurocentric approach to the study of IR. In IR, what are the prospects for genuine dialogue across methodological and geographical borders? Where do you see this dialogue taking place?
This is a very tough issue. There are scholars like Hobson who talk about a non-Eurocentric approach, but given what I said about resources, about language barriers, and about inequalities in the ability to produce knowledge, this is difficult. As I've said at many times and in many places, the power difference is an inhibitor to any genuine dialogue. So, where is dialogue taking place? Among those, such as Hobson, who advocate a hybrid approach that takes other knowledge traditions seriously and sees them as equally valid as one's own. And mostly on the margins of what we call 'IR', where some very exciting work is being produced. Feminism is one such site. Feminist approaches are dedicated to dialogic knowledge production, or what they call knowledge that emerges through conversation. Feminists believe that theory can emerge from practice, listening to ordinary people and how they make sense of their lives. I also think that projects like the one undertaken by Wæver and Tickner (which is still ongoing) that is publishing contributions from scholars from very different parts of the world is crucial.
J. Ann Tickner is Distinguished Scholar in Residence at the American University. She is also a Professor Emerita at the University of Southern California where she taught for fifteen years before coming to American University. Her principle areas of teaching and research include international theory, peace and security, and feminist approaches to international relations. She served as President of the International Studies Association from 2006-2007. Her books include Gendering World Politics: Issues and Approaches in the Post-Cold War Era (Columbia University Press, 2001), Gender in International Relations: Feminist Perspectives on Achieving International Security (Columbia University Press, 1992), and Self-Reliance Versus Power Politics: American and Indian Experiences in Building Nation-States (Columbia University Press, 1987).
Related links
Faculty Profile at American University Read Tickner's Hans Morgenthau's Principles of Political Realism: A Feminist Reformulation (Millennium, 1988) here (pdf) Read Tickner's You Just Don't Understand: Troubled Engagements between Feminists and IR Theorists (1997 International Studies Quarterly) here (pdf) Read Tickner's What Is Your Research Program? Some Feminist Answers to International Relations Methodological Questions (2005, International Studies Quarterly) here (pdf)
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Eyal Weizman on the Architectural-Image Complex, Forensic Archeology and Policing across the Desertification Line
Incidents in global politics are usually apprehended as the patterned interaction of macro-actors such as states. Eyal Weizman takes a different tack—an architect by training, Weizman tackles incidents through detailed readings of heterogeneous materials—digital images, debris, reforestation, blast patterns in ruins—to piece together concrete positions of engagement in specific legal, political, or activist controversies in global politics. In this Talk, Weizman—among others—elaborates on methods across scales and material territories, discusses the interactions of environment and politics, and traces his trajectory in forensic architecture.
Print version of this Talk (pdf)
What is—or should be—according to you, the biggest challenge, central focus or principal debate in critical social sciences?
We live in an age in which there is both a great storm of information and a progressive form of activism seeking to generate transparency in relation to government institutions, corporations or secret services. These forms of exposure exponentially increase the number of primary sources on corporations and state and provide also rare media from war zones, but this by itself does not add more clarity. It could increase confusion and increasingly be used disseminate false information and propaganda. The challenge is to start another process to carefully piece together and compose this information.
I'm concerned with research about armed conflict. Contemporary conflict tends to take place in urban environments saturated with media of varicose sorts, whenever violence is brought into a city, it provokes an enormous production of images, clips, sounds, text, etc.
As conflict in Iraq, Syria, Missouri and the Ukraine demonstrate, one of the most important potential sources for conflict investigations is produced by the very people living in the war zones and made available in social networks almost instantly. The citizens recording events in conflict zones are conscious of producing testimonies and evidence, and importantly so, they do so on their own terms. The emergence of citizen journalists/witness has already restructured the fields of journalism with most footage composing Al Jazeera broadcasts, for example, being produced by non-professional media. The addition of a huge multiplicity of primary sources, live testimonies and filmed records of events, challenge research methods and evidentiary practices. There is much locational and spatial information that can be harvested from within these blurry, shaky and unedited images/clips and architectural methodologies are essential in reconstructing incidents in space. Architecture is a good framework to understand the world, alongside others.
Whereas debates around the 'politics of the image' in the field of photography and visual cultures tended to concentrate on the decoding of single images and photojournalistic trophy shots we now need to study the creation of extensive 'image-complexes' and inhabit this field reconstruct events from images taken at different perspective and at different times. The relation between images is architectural, best composed and represented within 3D models. Architectural analysis is useful in locating other bits of evidence—recorded testimonies, films and photos—from multiple perspectives in relation to one other bits of evidence and cross referring these in space.
But 'image complexes' are about interrogating the field of visibility it is also about absence, failures of representation, blockages or destruction of images.
How did you arrive at where you currently are in your thinking about global politics?
I'm an architect, and my intellectual upbringing is in architectural theory and spatial theory. I tend to hold on to this particular approach when I'm entering a geopolitical context or areas that would otherwise be the domain of journalists and human rights people, traditional jurists, etc. Architecture taught me to pay attention to details, to materiality, to media, and to make very close observations about the way built structures might embody political relations.
When I study political situations, I study them as an architect: I look at the way politics turns into a material—spatial practice—the materialization, and at the spatialization, of political forces. Architectural form—as I explained many times—is slowed-down force. My thinking is structured around a relation between force and form. And form, for an architect, is an entry point from which to read politics. So when I look at matter and material reality—like a building, a destroyed building, a piece of infrastructure, a road or bridge, a settlement or suburb or city—I look at it as a product of a political force field. But it is never static. A city always grows, expands or contracts recording the multiple political relations that shaped it.
Buildings continuously record their environment. So one can read political force on buildings. In taking this approach, I am influenced by building surveyors, and insurance people going into a building to look at a scratch in a wall to piece together what might have happened, and what might still happen. So I feel like a kind of property surveyor on the scale of a city at times of war. But in practicing this forensic architecture I also work like an archaeologist: archaeology is about looking at material remains and trying to piece together the cultural, political, military, or social spheres. But I'm an archaeologist of very recent past or of the present. While some of my investigations will always retain a haptic dimension based on material examination, much of it is an analysis of material captured and registered by various medias. Verify, locate, compose and cross-reference a spatial reality from images of architecture.
What would a student need to become a specialist in your field or understand the world in a global way?
The institutes I run do not recruit only architects. We need to open up the disciplinary bounds of education. We work with filmmakers and architects and with artists.
It embodies a desire to understand architecture as a field of inquiry, with which you can interrogate reality as it is effectively registering material transformation. I see architecture as a way of augmenting our way of seeing things in the world, but it's not for me a kind of sacred field that should not be touched or changed.
But I'm also using architecture across the entire spectrum of its relation to politics, from the very dystopian—with forensic architecture, a kind of architectural pathology—to the utopian. I have a studio in Palestine with Palestinian partners of mine, and internationals. Alessandro Petty and Sandi Hilal are in this group, which is called Decolonizing Architure. It's this group that is engaged in very utopian projects for the West Bank and Palestine and the return of refugees and so on. So I use architecture across the entire spectrum, from the very dystopian to the very utopian. Architecture is simply a way of engaging the world and its politics. Space is the way of establishing relations between things. And actually space is not static, it is both a means of establishing relations between people and objects and things. Just as material itself is always an event, always under transformation. So that is something I have taken from architecture and try to bring into politics, but not only in analyzing crimes, but in producing the reality yet to come.
So what we need from people is the desire to understand aesthetics as a field of inquiry, not simply as a pleasurable play of beauty and pleasing kind of effect, but as a kind of very sensorial field, sensorium, in which you can interrogate reality as it is effectively registering material transformation. So I would look simply for that kind of sensorial intensity and high critical approach and understanding and speculating of how it is we know what we think we know. Of course, you cannot see, or you do not know what you see, you do not have the language to interpret or question what it is you 'see' without abstract constructs. This means I don't necessarily look for theoretical capacities in people: I see theory as a way of augmenting our way of seeing things in the world, of registering them, of decoding them, but it's not for me a kind of sacred field to which I submit in any way.
So what is it you work on now?
I'm mostly trying to establish forensic architecture as a critical field of practice and as an agency that produce and disseminate evidence about war crimes in urban context. Recent forensic investigations in Guatemala and in the Israeli Negev involved the intersection of violence and environmental transformations, even climate change. For trials and truth commissions, we analyze the extent to which environmental transformation intersect with conflict.
The imaging of this previously invisible types of violence—'environmental violence' such as land degradation, the destruction of fields and forests (in the tropics), pollution and water diversion, and also long term processes of desertification—we use as new type of evidence of processes dispersed across time and space. There are other conflicts that unfold in relation to climatic and environmental transformations and in particular in relation to environmental scarcity.
Conflict has reciprocal interaction with environment transformation: environmental change could aggravate conflict, while conflict tends to generate further environmental damage. This has been apparent in Darfur, Sudan where the conflict was aggravated by increased competition over arable due to local land erosion and desertification. War and insurgency have occurred along Sahel—Arabic for 'shoreline'—on the southern threshold of the Sahara Desert, which is only ebbing as million of hectares of former arable land turn to desert. In past decades, conflicts have broken out in most countries from East to West Africa, along this shoreline: Eritrea, Ethiopia, Somalia, Sudan, Chad, Niger, Mali, Mauritania, and Senegal. In 2011 in the city of Daraa, farmers' protests, borne out of an extended cycle of droughts, marked the beginning of the Syrian civil war. Similar processes took place in the eastern outskirts of Damascus, Homs, al-Raqqah and along the threshold of the great Syrian and Northern Iraqi Deserts. These transformations impact upon cities, themselves a set of entangled natural/man-made environments. The conflict and hardships along desertification bands compel dispossessed farmers to embark upon increasingly perilous paths of migrations, leading to fast urbanization at the growing outskirts of the cities and slams.
I'm trying to understand these processes across desert thresholds. There has been a very long colonial debate about what is the line beyond which the desert begins. Most commonly it was defined as 200 mm rain per annum. Cartographers were trying to draw it, as it represented, to a certain extent, the limit of imperial control. From this line on, most policing was done through bombing of tribal areas from the air. Since the beginning, the emergence of the use of air power in policing in the post World War I period—aerial control, aerial government—took form in places that were perceived, at the time, as lying beyond the thresholds or edges of the law. The British policing of Iraq, the French in Syria, and Algeria, the Italians in Libya are examples where control would hover in air.
Up to now I was writing about borders that were physical and manmade: walls in the West Bank or Gaza and the siege around it—most notably in Hollow Land (2007, read the introduction here). Now I started to write about borders that are made by the interaction of people and the environment—like the desert line—which is not less violent and brutal. The colonial history of Palestine has been an attempt to push the line of the desert south, trying to make it green or bloom—this is in Ben Gurion's terms—but the origins of this statement are earlier and making the desert green and pushing the line of the desert was also Mussolini's stated aim. On the other hand, climate change is now pushing that line north.
Following not geopolitical but meteorological borders, helps me cut across a big epistemological problem that confines the writing in international relations or geopolitics within the borders organize your writing. Braudel is an inspiration but, for him, the environment of the Mediterranean is basically cyclically fixed. The problem with geographical determinism is that it takes nature as a given, cyclical, milieu which then affects politics—but I think we are now in a period where politics affects nature in the same way in which nature affects politics. The climate is changing in the same speed as human history.
What does your background in architecture add to understanding the global political controversies you engage in?
We are a forensic agency that provides services to prosecution teams around the world. With our amazing members we ran 20-odd cases around the world from the Amazon to Atacama, for the UN, for Amnesty, for Palestinian NGOs, in Gaza of course, West Bank, issues of killings, individual killings in the West Bank that we do now, and much more drastic destructions.
Forensic Architecture is unique in using architectural research methodologies to analyze violations of human rights and international humanitarian law as they bear upon the built environment—on buildings, cities and territories, and this is why we get many commissions. We produced architectural evidence for numerous investigations and presented them in a number of cases in national and international courts and tribunals. We were commissioned by the UN Special Rapporteur for Human Rights to study single destroyed buildings, as well as patterns of destruction, resulting from drone warfare in Pakistan, Yemen, Somalia and Gaza. This study was presented at the UN General Assembly in New York. We developed techniques to locate the remains of buildings and villages overgrown by thick rain forests and presented this material as evidence in the genocide trial of former president Efraín Ríos Montt in the National Court of Guatemala and the Inter-American Court. We quantified and analyzed levels of architectural destruction in Gaza after the 2014 conflict for Amnesty International. We provided architectural models and animations to support a petition against the wall in Battir submitted to the Israeli High Court, helping to win the case.
Recently, we use and deal with the reconstruction of human testimony. Witnesses to war give account of the worst moment of their lives; times when their dear ones have died or hurt. Their memory is disturbed, and tends to be blurred. We have developed a way of very carefully interviewing and discussing with witnesses. Together with them, we build digital models of their own homes. So we can see a very slow process of reconstruction of the relation between memory space and architecture. And events start coming back, through the process of building.
In order to develop this, we needed to explore the historical use of memory and architecture, such as Frances Yates' The Art of Memory (read it here), as well as different accounts on the use of trauma, and bring them into the digital age, bring an understanding of the relation of testimony and evidence into contemporary thinking. Single incidents tend to be argued away as aberrations of 'standard operating procedures'. To bring charges against government and military leaderships, it is necessary to demonstrate 'gross and systematic' violations. This means finding consistent and repeated patterns of violations. Architectural analysis, undertaken on the level of the city is able to demonstrate repetition and transformations in patterns of violation/destruction in space and time—within the battle zone along the duration of the conflict. Architectural analysis is useful not only in dealing with architectural evidence—i.e with destroyed buildings—but also helpful in locating other bits of evidence—testimony films or photos—in relation to one other bits of evidence, and cross referring these in space.
Urban violence unfolds at different intensities, speeds and spatial scales: it is made of patterns of multiple instantaneous events as well as slower incremental processes of 'environmental violence' that affects the transformation of larger territories. We aims to analyze and present the relation between forms of violence that occur at different space and time scales. From eruptive kinetic violence of the instantaneous/human incident through patterns of destruction mapped across and along the duration of urban conflict, to what Rob Nixon calls the 'slow violence' of environmental transformation (read the introduction of the eponymous book here, pdf).
Last question. How does your approach to research relate to, or differ from, approaches to international politics?
To study conflict as a reality that unfolds across multiple scales, we use the microphysical approach—dealing with details, fragments and ruins—as an entry-point from which we will unpack the larger dynamics of a conflict. We reconstruct singular incidents, locate them in space and time to look for and identify patterns, then study these patterns in relation to long terms and wide-scale environmental transformations. This approach seeks to make connections between, what Marc Bloch of the Annales School called 'micro- and macro-history, between close-ups and extreme long shots' in his thesis on historical method. This topological approach is distinct from a traditional scalar one: the macro (political/strategic/territorial) situation will not be seen a root cause for a myriad set of local human right violations (incidents/tactics). In the complex reality of conflict, singularities are equally the result of 'framing conditions' and also contributing factors to phase transitions that might affect, or 'de-frame' as Latour has put it, changes occurring in wider areas. Instead of nesting smaller scales within larger ones, our analysis will seek to fluidly shift from macro to micro, from political conditions to individual cases, from buildings to environments and this along multiple threads, connection and feedback loops.
While in relation to the single incident it might still be possible to establish a direct, liner connection between the two limit figures of the perpetrator and the victim along the model of (international) criminal law, evidence for environmental violence is more scattered and diffused. Instead, it requires the examination of what we call 'field causalities'—causal ecologies that are non-linear, diffused, simultaneous, and that involve multiple agencies and feedback loops, challenging the immediacy of 'evidence'.
Establishing field causalities requires the examination of force fields and causal ecologies, that are non-linear, diffused, simultaneous and involve multiple agencies and feedback loops. Whereas linear causality entails a focus on sequences of causal events on the model of criminal law that seeks to trace a direct line between the two limit figures of victim and perpetrator field causality involves the spatial arrangement of simultaneous sites, actions and causes. It is inherently relational and thus a spatial concept. By treating space as the medium of relation between separate elements of evidence brought together, we aim to expand the analytical scope of forensic architecture. It is inherently relational and thus a spatial concept. By treating space as the medium of relation between separate elements of evidence brought together, field causalities expands the analytical scope of forensic architecture.
Let me illustrate this a bit. Forms of violence are crucially convertible one to another. Drying fields along the Sahel or the Great Syrian Desert, for example, reach a point in which they can no longer support their farmers, contributing to impoverishment, migration to cities, slumnization and waves of protest that might contribute to the eruption of armed conflict. These layers call for a form of architectural analysis able to shift and synthesize information at different scales—from single incidents as they are registered in the immediate spatial setting, through patterns of violations across the entire urban terrain to 'environmental violence' articulated in the transformation of large territories.
Eyal Weizman is an architect, Professor of Visual Cultures and director of the Centre for Research Architecture at Goldsmiths, University of London. Since 2011 he also directs the European Research Council funded project, Forensic Architecture - on the place of architecture in international humanitarian law. Since 2007 he is a founding member of the architectural collective DAAR in Beit Sahour/Palestine. Weizman has been a professor of architecture at the Academy of Fine Arts in Vienna and has also taught at the Bartlett (UCL) in London at the Stadel School in Frankfurt and is a Professeur invité at the École des hautes études en sciences sociales (EHESS) in Paris. He lectured, curated and organised conferences in many institutions worldwide. His books include Mengele's Skull (with Thomas Keenan at Sterenberg Press 2012), ForensicArchitecture (dOCUMENTA13 notebook, 2012), The Least of all Possible Evils (Nottetempo 2009, Verso 2011), Hollow Land (Verso, 2007), A Civilian Occupation (Verso, 2003), the series Territories 1,2 and 3, Yellow Rhythms and many articles in journals, magazines and edited books.
Related links
Facultyprofile at Goldsmith Forensic Architecture homepage Read Weizman's introduction to Forensis (2014) here (pdf) Read Weizman's Forensic Architecture: Notes from Fields and Forums (dOCUMENTA 2012) here (pdf) Read Weizman's Lethal Theory (2009) here (pdf) Read the introduction to Weizman's Hollow Land (2007) here (pdf)
Print version of this Talk (pdf)
0 0 1 3506 19988 School of Global Studies, University of Gothenburg 166 46 23448 14.0
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Loet Leydesdorff on the Triple Helix: How Synergies in University-Industry-Government Relations can Shape Innovation Systems
This is the sixth and last in a series of Talks dedicated to the technopolitics of International Relations, linked to the forthcoming double volume 'The Global Politics of Science and Technology' edited by Maximilian Mayer, Mariana Carpes, and Ruth Knoblich
The relationship between technological innovation processes and the nation state remains a challenge for the discipline of International Relations. Non-linear and multi-directional characteristics of knowledge production, and the diffusive nature of knowledge itself, limit the general ability of governments to influence and steer innovation processes. Loet Leydesdorff advances the framework of the "Triple Helix" that disaggregates national innovation systems into evolving university-industry-government eco-systems. In this Talk, amongst others, he shows that these eco-systems can be expected to generate niches with synergy at all scales, and emphasizes that, though politics are always involved, synergies develop unintentionally.
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What is the most relevant aspect of the dynamics of innovation for the discipline of International Relations?
The main challenge is to endogenize the notions of technological progress and technological development into theorizing about political economies and nation states. The endogenization of technological innovation and technological development was first placed on the research agenda of economics by evolutionary economists like Nelson and Winter in the late 1970s and early 1980s. In this context, the question was how to endogenize the dynamics of knowledge, organized knowledge, science and technology into economic theorizing. However, one can equally well formulate the problem of how to reflect on the global (sub)dynamics of organized knowledge production in political theory and International Relations.
From a longer-term perspective, one can consider that the nation states – the national or political economies in Europe – were shaped in the 19th century, somewhat later for Germany (after 1871), but for most countries it was during the first half of the 19th century. This was after the French and American Revolutions and in relation to industrialization. These nation states were able to develop an institutional framework for organizing the market as a wealth-generating mechanism, while the institutional framework permitted them to retain wealth, to regulate market forces, and also to steer them to a certain extent. However, the market is not only a local dynamics; it is also a global phenomenon.
Nowadays, another global dynamics is involved: science and technology add a dynamics different from that of the market. The market is an equilibrium-seeking mechanism at each moment of time. The evolutionary dynamics of science and technology nowadays adds a non-equilibrium-seeking dynamics over time on top of that, and this puts the nation state in a very different position. Combining an equilibrium-seeking dynamics at each moment of time with a non-equilibrium seeking one over time results in a complex adaptive dynamics, or an eco-dynamics, or however you want to call it – these are different words for approximately the same thing.
For the nation state, the question arises of how it relates to the global market dynamics on the one side, and the global dynamics of knowledge and innovation on the other. Thus, the nation state has to combine two tasks. I illustrated this model of three subdynamics with a figure in my 2006 book entitled The Knowledge-Based Economy: Modeled, measured, simulated (see image). The figure shows that first-order interactions generate a knowledge-based economy as a next-order or global regime on top of the localized trajectories of nation states and innovative firms. These complex dynamics have first to be specified and then to be analyzed empirically.
For example, the knowledge-based dynamics change the relation between government and the economy; and they consequently change the position of the state in relation to wealth-retaining mechanisms. How can the nation state be organized in such a way as to retain wealth from knowledge locally, while knowledge (like capital) tends to travel beyond boundaries? One can envisage the complex system dynamics as a kind of cloud – a cloud that touches the ground at certain places, as Harald Bathelt, for example, formulated.
How can national governments shape conditions for the cloud to touch and to remain on the ground? The Triple Helix of University-Industry-Government Relations can be considered as an eco-system of bi- and tri-lateral relations. The three institutions and their interrelations can be expected to form a system carrying the three functions of (i) novelty production, (ii) wealth generation, and (iii) normative control. One tends to think of university-industry-government relations first as neo-corporatist arrangements between these institutional partners. However, I am interested in the ecosystem shaped through the tri- and bilateral relationships.
This ecosystem can be shaped at different levels. It can be a regional ecosystem or a national ecosystem, for instance. One can ask whether there is a surplus of synergy between the three (sub-)dynamics of university-industry-government relations and where that synergy can generate wealth, knowledge, and control; in which places, and along trajectories for which periods of time – that is, the same synergy as meant by "a cloud touching the ground".
For example, when studying Piedmont as a region in Northern Italy, it is questionable whether the synergy in university-industry-government relations is optimal at this regional level or should better be examined from a larger perspective that includes Lombardy. On the one hand, the administrative borders of nations and regions result from the construction of political economies in the 19th century; but on the other hand, the niches of synergy that can be expected in a knowledge-based economy are bordered also; for example, in terms of metropolitan regions (e.g., Milan–Turin–Genoa).
Since political dynamics are always involved, this has implications for International Relations as a field of study. But the dynamic analysis is different from comparative statics (that is, measurement at different moments of time). The knowledge dynamics can travel and be "footloose" to use the words of Raymond Vernon, although it leaves footprints behind. Grasping "wealth from knowledge" (locally or regionally) requires taking a systems perspective. However, the system is not "given"; the system remains under reconstruction and can thus be articulated only as a theoretically informed hypothesis.
In the social sciences, one can use the concept of a hypothesized system heuristically. For example, when analyzing the knowledge-based economy in Germany, one can ask whether more synergy can be explained when looking at the level of the whole country (e.g., in terms of the East-West or North-South divide) or at the level of Germany's Federal States? What is the surplus of the nation or at the European level? How can one provide political decision-making with the required variety to operate as a control mechanism on the complex dynamics of these eco-systems?
A complex system can be expected to generate niches with synergy at all scales, but as unintended consequences. To what extent and for which time span can these effects be anticipated and then perhaps be facilitated? At this point, Luhmann's theory comes in because he has this notion of different codifications of communication, which then, at a next-order level, begin to self-organize when symbolically generalized.
Codes are constructed bottom-up, but what is constructed bottom-up may thereafter begin to control top-down. Thus, one should articulate reflexively the selection mechanisms that are constructed from the bottom-up variation by specifying the why as an hypothesis. What are the selection mechanisms? Observable relations (such as university-industry relations) are not neutral, but mean different things for the economy and for the state; and this meaning of the observable relations can be evaluated in terms of the codes of communication.
Against Niklas Luhmann's model, I would argue that codes of communication can be translated into one another since interhuman communications are not operationally closed, as in the biological model of autopoiesis. One also needs a social-scientific perspective on the fluidities ("overflows") and translations among functions, as emphasized, for example, by French scholars such as Michel Callon and Bruno Latour. In evolutionary economics, one distinguishes between market and non-market selection environments, but not among selection environments that are differently codified. Here, Luhmann's theory offers us a heuristic: The complex system of communications tends to differentiate in terms of the symbolic generalizations of codes of communication because this differentiation is functional in allowing the system to process more complexity and thus to be more innovative. The more orthogonal the codes, the more options for translations among them. The synergy indicator measures these options as redundancy. The selection environments, however, have to be specified historically because these redundancies—other possibilities—are not given but rather constructed over long periods of time.
How did you arrive where you currently work on?
I became interested in the relations between science, technology, and society as an undergraduate (in biochemistry) which coincided with the time of the student movement of the late 1960s. We began to study Jürgen Habermas in the framework of the "critical university," and I decided to continue with a second degree in philosophy. After the discussions between Luhmann and Habermas (1971), I recognized the advantages of Luhmann's more empirically oriented systems approach and I pursued my Ph.D. in the sociology of organization and labour.
In the meantime, we got the opportunity to organize an interfaculty department for Science and Technology Dynamics at the University of Amsterdam after a competition for a large government grant. In the context of this department, I became interested in methodology: how can one compare across case studies and make inferences? Actually, my 1995 book The Challenge of Scientometrics had a kind of Triple-Helix model on the cover: How do cognitions, texts, and authors exhibit different dynamics that influence one another?
For example, when an author publishes a paper in a scholarly journal, this may add to his reputation as an author, but the knowledge claimed in the text enters a process of validation which can be much more global and anonymous. These processes are mediated since they are based on communication. Thus, one can add to the context of discovery (of authors) and the context of justification (of knowledge contents) a context of mediation (in texts). The status of a journal, for example, matters for the communication of the knowledge content in the article. The contexts operate as selection environments upon one another.
In evolutionary economics, one is used to distinguishing between market and non-market selection environments, but not among more selection environments that are differently codified. At this point, Luhmann's theory offers a new perspective: The complex system of communications tends to differentiate in terms of the symbolic generalization of codes of communication because this differentiation among the codes of communication allows the system to process more complexity and to be more innovative in terms of possible translations. The different selection environments for communications, however, are not given but constructed historically over long periods of time. The modern (standardized) format of the citation, for example, was constructed at the end of the 19th century, but it took until the 1950s before the idea of a citation index was formulated (by Eugene Garfield). The use of citations in evaluative bibliometrics is even more recent.
In evolutionary economics, one distinguishes furthermore between (technological) trajectories and regimes. Trajectories can result from "mutual shaping" between two selection environments, for example, markets and technologies. Nations and firms follow trajectories in a landscape. Regimes are global and require the specification of three (or more) selection environments. When three (or more) dynamics interact, symmetry can be broken and one can expect feed-forward and feedback loops. Such a system can begin to flourish auto-catalytically when the configuration is optimal.
From such considerations, that is, a confluence of the neo-institutional program of Henry Etzkowitz and my neo-evolutionary view, our Triple Helix model emerged in 1994: how do institutions and functions interrelate and change one another or, in other words, provide options for innovation? Under what conditions can university-industry-government relations lead to wealth generation and organized knowledge production? The starting point was a workshop about Evolutionary Economics and Chaos Theory: New directions for technology studies held in Amsterdam in 1993. Henry suggested thereafter that we could collaborate further on university-industry relations. I answered that I needed at least three (sub)dynamics from the perspective of my research program, and then we agreed about "A Triple Helix of University-Industry-Government Relations". Years later, however, we took our two lines of research apart again, and in 2002 I began developing a Triple-Helix indicator of synergy in a series of studies of national systems of innovation.
What would you give as advice to students who would like to get into the field of innovation and global politics?
In general, I would advise them to be both a specialist and broader than that. Innovation involves crossing established borders. Learn at least two languages. If your background is political science, then take a minor in science & technology studies or in economics. One needs both the specialist profile and the potential to reach out to other audiences by being aware of the need to make translations between different frameworks. Learn to be reflexive about the status of what one can say in one or the other framework.
For example, I learned to avoid the formulation of grandiose statements such as "modern economies are knowledge-based economies," and to say instead: "modern economies can increasingly be considered as knowledge-based economies." The latter formulation provides room for asking "to what extent," and thus one can ask for further information, indicators, and results of the measurement.
In the sociology of science, specialisms and paradigms are sometimes considered as belief systems. It seems to me that by considering scholarly discourses as systems of rationalized expectations one can make the distinction between normative and cognitive learning. Normative learning (that is, in belief systems) is slower than cognitive learning (in terms of theorized expectations) because the cognitive mode provides us with more room for experimentation: One can afford to make mistakes, since one's communication and knowledge claims remain under discussion, and not one's status as a communicator. The cognitive mode has advantages; it can be considered as the surplus that is further developed during higher education. Normative learning is slower; it dominates in the political sphere.
What does the "Triple Helix" reveal about the fragmentation of "national innovation systems"?
In 2003, colleagues from the Department of Economics and Management Studies at the Erasmus University in Rotterdam offered me firm data from the Netherlands containing these three dimensions: the economic, the geographical, and the technological dimensions in data of more than a million Dutch firms. I presented the results at the Schumpeter Society in Turin in 2004, and asked whether someone in the audience had similar data for other countries. I expected Swedish or Israeli colleagues to have this type of statistics, but someone from Germany stepped in, Michael Fritsch, and so we did the analysis for Germany. These studies were first published in Research Policy. Thereafter, we did studies on Hungary, Norway, Sweden, and recently also China and Russia.
Several conclusions arise from these studies. Using entropy statistics, the data can be decomposed along the three different dimensions. One can decompose national systems geographically into regions, but one can also decompose them in terms of the technologies involved (e.g., high-tech versus medium-tech). We were mainly relying on national data. And of course, there are limitations to the data collections. Actually, we now have international data, but this is commercial data and therefore more difficult to use reliably than governmental statistics.
For the Netherlands, we obtained the picture that would more or less be expected: Amsterdam, Rotterdam, and Eindhoven are the most knowledge-intensive and knowledge-based regions. This is not surprising, although there was one surprise: We know that in terms of knowledge bases, Amsterdam is connected to Utrecht and then the geography goes a bit to the east in the direction of Wageningen. What we did not know was that the niche also spreads to the north in the direction of Zwolle. The highways to Amsterdam Airport (Schiphol) are probably the most important.
In the case of Germany, when we first analyzed the data at the level of the "Laender" (Federal States), we could see the East-West divide still prevailing, but when we repeated the analysis at the lower level of the "Regierungsbezirke" we no longer found the East-West divide as dominant (using 2004 data). So, the environment of Dresden for example was more synergetic in Triple-Helix terms than that of Saarbruecken. And this was nice to see considering my idea that the knowledge-based economy increasingly prevails since the fall of the Berlin Wall and the demise of the Soviet Union. The discussion about two different models for organizing the political economy—communism or liberal democracy—had become obsolete after 1990.
After studying Germany, I worked with Balázs Lengyel on Hungarian data. Originally, we could not find any regularity in the Hungarian data, but then the idea arose to analyze the Hungarian data as three different innovation systems: one around Budapest, which is a metropolitan innovation system; one in the west of the country, which has been incorporated into Western Europe; and one in the east of the country, which has remained the old innovation system that is state-led and dependent on subsidies. For the western part, one could say that Hungary has been "europeanized" by Austria and Germany; it has become part of a European system.
When Hungary came into the position to create a national innovation system, free from Russia and the Comecon, it was too late, as Europeanization had already stepped in and national boundaries were no longer as dominant. Accordingly, and this was a very nice result, assessing this synergy indicator on Hungary as a nation, we did not find additional synergy at the national (that is, above-regional) level. While we clearly found synergy at the national level for the Netherlands and also found it in Germany, but at the level of the Federal States, we could not find synergy at a national level for Hungary. Hungary has probably developed too late to develop a nationally controlled system of innovations.
A similar phenomenon appeared when we studied Norway: my Norwegian colleague (Øivind Strand) did most of our analysis there. To our surprise, the knowledge-based economy was not generated where the universities are located (Oslo and Trondheim), but on the West Coast, where the off-shore, marine and maritime industries are most dominant. FDI (foreign direct investment) in the marine and maritime industries leads to knowledge-based synergy in the regions on the West Shore of Norway. Norway is still a national system, but the Norwegian universities like Trondheim or Oslo are not so much involved in entrepreneurial networks. These are traditional universities, which tend to keep their hands off the economy.
Actually, when we had discussions about these two cases, Norway and Hungary, which both show that internationalization had become a major factor, either in the form of Europeanization in the Hungarian case, or in the form of foreign-driven investments (off-shore industry and oil companies) in the Norwegian case, I became uncertain and asked myself whether we did not believe too much in our indicators? Therefore, I proposed to Øivind to study Sweden, given the availability of well-organized data of this national system.
We expected to find synergy concentrated in the three regional systems of Stockholm, Gothenburg, and Malmö/Lund. Indeed, 48.5 percent of the Swedish synergy is created in these three regions. This is more than one would expect on the basis of the literature. Some colleagues were upset, because they had already started trying to work on new developments of the Triple Helix, for example, in Linköping. But the Swedish economy is organized and centralized in this geographical dimension. Perhaps that is why one talks so much about "regionalization" in policy documents. Sweden is very much a national innovation system, with additional synergy between the regions.
Can governments alter historical trajectories of national, regional or local innovation systems?
Let me mention the empirical results for China in order to illustrate the implications of empirical conclusions for policy options. We had no Chinese data set, but we obtained access to the database Orbis of the Bureau van Dijk (an international company, which is Wall Street oriented, assembling data about companies) that contains industry indicators such as names, addresses, NACE-codes, types of technology, the sizes of each enterprise, etc. However, this data can be very incomplete. Using this incomplete data for China, we said that we were just going to show how one could do the analysis if one had full data. We guess that the National Bureau of Statistics of China has complete data. I did the analysis with Ping Zhou, Professor at Zhejiang University.
We analyzed China first at the provincial level, and as expected, the East Coast emerged as much more knowledge intense than the rest of the country. After that, we also looked at the next-lower level of the 339 prefectures of China. From this analysis, four of them popped up as far more synergetic than the others. These four municipalities were: Beijing, Shanghai, Tianjin, and Chongqing.
These four municipalities became clearly visible as an order of magnitude more synergetic than other regions. The special characteristic about them is that –as against the others – these four municipalities are administered by the central government. Actually, it came out of my data and I did not understand it; but my Chinese colleague said that this result was very nice and specified this relationship.
The Chinese case thus illustrates that government control can make a difference. It shows – and that is not surprising, as China runs on a different model – that the government is able to organize the four municipalities in such a way as to increase synergy. Of course, I do not know what is happening on the ground. We know that the Chinese system is more complex than these three dimensions suggest. I guess the government agencies may wish to consider the option of extending the success of this development model, to Guangdong for example or to other parts of China. Isn't it worrisome that all the other and less controlled districts have not been as successful in generating synergy?
Referring more generally to innovation policies, I would advise as a heuristics that political discourse is able to signal a problem, but policy questions do not enable us to analyze the issues. Regional development, for example, is an issue in Sweden because the system is very centralized, more than in Norway, for example. But there is nothing in our data that supports the claim that the Swedish government is successful in decentralizing the knowledge-based economy beyond the three metropolitan regions. We may be able to reach conclusions like these serving as policy advice. One develops policies on the basis of intuitive assumptions which a researcher is sometimes able to test.
As noted, one can expect a complex system continuously to produce unintended consequences, and thus it needs monitoring. The dynamics of the system are different from the sum of the sub-dynamics because of the interaction effects and feedback loops. Metaphors such as a Triple Helix, Mode-2, or the Risk Society can be stimulating for the discourse, but these metaphors tend to develop their own dynamics of proliferating discourses.
The Triple Helix, for example, can first be considered as a call for collaboration in networks of institutions. However, in an ecosystem of bi-lateral and tri-lateral relations, one has a trade-off between local integration (collaboration) and global differentiation (competition). The markets and the sciences develop at the global level, above the level of specific relations. A principal agent such as government may be locked into a suboptimum. Institutional reform that frees the other two dynamics (markets and sciences) requires translation of political legitimation into other codes of communication. Translations among codes of communication provide the innovation engine.
Is there a connection between infrastructures and the success of innovation processes?
One of the conclusions, which pervades throughout all advanced economies, is that knowledge intensive services (KIS) are not synergetic locally because they can be disconnected – uncoupled – from the location. For example, if one offers a knowledge-intensive service in Munich and receives a phone call from Hamburg, the next step is to take a plane to Hamburg, or to catch a train inside Germany perhaps. Thus, it does not matter whether one is located in Munich or Hamburg as knowledge-intensive services uncouple from the local economy. The main point is proximity to an airport or train station.
This is also the case for high-tech knowledge-based manufacturing. But it is different for medium-tech manufacturing, because in this case the dynamics are more embedded in the other parts of the economy. If one looks at Russia, the knowledge-intensive services operate differently from the Western European model, where the phenomenon of uncoupling takes place. In Russia, KIS contribute to coupling, as knowledge-intensive services are related to state apparatuses.
In the Russian case, the knowledge-based economy is heavily concentrated in Moscow and St. Petersburg. So, if one aims –as the Russian government proclaims – to create not "wealth from knowledge" but "knowledge from wealth" – that is, oil revenues –it might be wise to uncouple the knowledge-intensive services from the state apparatuses. Of course, this is not easy to do in the Russian model because traditionally, the center (Moscow) has never done this. Uncoupling knowledge-intensive services, however, might give them a degree of freedom to move around, from Tomsk to Minsk or vice versa, steered by economic forces more than they currently are (via institutions in Moscow).
Final question. What does path-dependency mean in the context of innovation dynamics?
In The Challenge of Scientometrics. The development, measurement, and self-organization of scientific communications (1995), I used Shannon-type information theory to study scientometric problems, as this methodology combines both static and dynamic analyses. Connected to this theory I developed a measurement method for path-dependency and critical transitions.
In the case of a radio transmission, for example, you have a sender and a receiver, and in between you may have an auxiliary station. For instance, the sender is in New York and the receiver is in Bonn and the auxiliary station is in Iceland. The signal emerges in New York and travels to Bonn, but it may be possible to improve the reception by assuming the signal is from Iceland instead of listening to New York. When Iceland provides a better signal, it is possible to forget the history of the signal before it arrived in Island. It no longer matters whether Iceland obtained the signal originally from New York or Boston. One takes the signal from Iceland and the pre-history of the signal does not matter anymore for a receiver.
Such a configuration provides a path-dependency (on Iceland) in information-theoretical terms, measurable in terms of bits of information. In a certain sense you get negative bits of information, since the shortest path in the normal triangle would be from New York to Bonn, and in this case the shortest path is from New York via Iceland to Bonn. I called this at the time a critical transition. In a scientific text for instance, a new terminology can come up and if it overwrites the old terminology to the extent that one does not have to listen to the old terminology anymore, one has a critical transition that frees one from the path-dependencies at a previous moment of time.
Thus, my example is about radical and knowledge-based changes. As long as one has to listen to the past, one does not make a critical transition. The knowledge-based approach is always about creative destruction and about moving ahead, incorporating possible new options in the future. The hypothesized future states become more important than the past. The challenge, in my opinion, is to make the notion of options operational and to bring these ideas into measurement. The Triple-Helix indicator measures the number of possible options as additional redundancy. This measurement has the additional advantage that one becomes sensitive to uncertainty in the prediction.
Loet Leydesdorff is Professor Emeritus at the Amsterdam School of Communications Research (ASCoR) of the University of Amsterdam. He is Honorary Professor of the Science and Technology Policy Research Unit (SPRU) of the University of Sussex, Visiting Professor at the School of Management, Birkbeck, University of London, Visiting Professor of the Institute of Scientific and Technical Information of China (ISTIC) in Beijing, and Guest Professor at Zhejiang University in Hangzhou. He has published extensively in systems theory, social network analysis, scientometrics, and the sociology of innovation (see at http://www.leydesdorff.net/list.htm). With Henry Etzkowitz, he initiated a series of workshops, conferences, and special issues about the Triple Helix of University-Industry-Government Relations. He received the Derek de Solla Price Award for Scientometrics and Informetrics in 2003 and held "The City of Lausanne" Honor Chair at the School of Economics, Université de Lausanne, in 2005. In 2007, he was Vice-President of the 8th International Conference on Computing Anticipatory Systems (CASYS'07, Liège). In 2014, he was listed as a highly-cited author by Thomson Reuters.
Literature and Related links:
Science & Technology Dynamics, University of Amsterdam / Amsterdam School of Communications Research (ASCoR)
Leydesdorff, L. (2006). The Knowledge-Based Economy: Modeled, Measured, Simulated. Universal Publishers, Boca Raton, FL.
Leydesdorff, L. (2001). A Sociological Theory of Communication: The Self-Organization of the Knowledge-Based Society. Universal Publishers, Boca Raton, FL.
Leydesdorff, L. (1995). The Challenge of Scientometrics . The development, measurement, and self-organization of scientific communications. Leiden, DSWO Press, Leiden University.
http://www.leydesdorff.net/
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Mary Elizabeth King on Civil Action for Social Change, the Transnational Women's Movement, and the Arab Awakening
Nonviolent resistance remains by and large a marginal topic to IR. Yet it constitutes an influential idea among idealist social movements and non-Western populations alike, one that has moved to the center stage in recent events in the Middle East. In this Talk, Mary King—who has spent over 40 years promoting nonviolence—elaborates on, amongst others, the women's movement, nonviolence, and civil action more broadly.
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What is, according to you, the central challenge or principal debate in International Relations? And what is your position regarding this challenge/in this debate?
The field of International Relations is different from Peace and Conflict Studies; it has essentially to do with relationships between states and developed after World War I. In the 1920s, the big debates concerned whether international cooperation was possible, and the diplomatic elite were very different from diplomats today. The roots of Peace and Conflict Studies go back much further. By the late 1800s peace studies already existed in the Scandinavian countries. Studies of industrial strikes in the United States were added by the 1930s, and the field had spread to Europe by the 1940s. Peace and Conflict Studies had firmly cohered by the 1980s, and soon encircled the globe. Broad in spectrum and inherently multi-disciplinary, it is not possible to walk through one portal to enter the field.
To me it is also important that Peace and Conflict studies is not wary of asking the bigger hypothetical questions such as 'Can we built a better world?' 'How do we do a better job at resolving conflicts before they become destructive?' 'How do we create more peaceable societies?' If we do not pose these questions, we are unlikely to find the answers. Some political scientists say that they do not wish to privilege either violence or nonviolent action. I am not in that category, trying not to privilege violence or nonviolent action. The field of peace and conflict studies is value-laden in its pursuit of more peaceable societies. We need more knowledge and study of how conflicts can be addressed without violence, including to the eventual benefit of all the parties and the larger society. When in 1964 Martin Luther King Jr received the Nobel Peace Prize, his remarks in Oslo that December tied the nonviolent struggle in the United States to the whole planet's need for disarmament. He said that the most exceptional characteristic of the civil rights movement was the direct participation of masses of people in it. King's remarks in Oslo were also his toughest call for the use of nonviolent resistance on issues other than racial injustice. International nonviolent action, he said, could be utilized to let global leaders know that beyond racial and economic justice, individuals across the world were concerned about world peace:
I venture to suggest [above all] . . . that . . . nonviolence become immediately a subject for study and for serious experimentation in every field of human conflict, by no means excluding relations between nations . . . which [ultimately] make war. . . .
In the half century since King made his address in Oslo, nonviolent civil resistance has not been allocated even a tiny fraction of the resources for study that have been dedicated to the fields of democratization, development, the environment, human rights, and aspects of national security. Many, many questions beg for research, including intensive interrogation of failures. Among the new global developments with which to be reckoned is the enlarging role of non-state, non-governmental organizations as intermediaries, leading dialogue groups comprised of adversaries discussing disputatious issues and working 'hands-on' to intervene directly in local disputes. The role of the churches and laity in ending Mozambique's civil war comes to mind. One challenge within IR is how to become more flexible in viewing the world, in which the nation state cannot control social change, and with the widening of civil space.
How did you arrive at where you currently are in your thinking about IR?
I came from a family that was deeply engaged with social issues. My father was the eighth Methodist minister in six generations from North Carolina and Virginia. The Methodist church in both Britain and the United States has a history of concern for social responsibility ― a topic of constant discussion in my home as a child and young adult. When four African American students began the southern student sit-in movement in Greensboro, North Carolina, on February 1, 1960, by sitting-in at a Woolworth's lunch counter, I was still in college. Although I am white, I began to think about how to join the young black people who were intentionally violating the laws of racial segregation by conducting sit-ins at lunch counters across the South. Soon more white people, very like me, were joining them, and the sweep of student sit-ins had become truly inter-racial. The sit-in movement is what provided the regional base for what would become a mass U.S. civil rights movement, with tens of thousands of participants, defined by the necessity for fierce nonviolent discipline. So, coming from a home where social issues were regularly discussed it was almost natural for me to become engaged in the civil rights movement. And I have remained engaged with such issues for the rest of my life, while widening my aperture. Today I work on a host of questions related to conflict, building peace, gender, the combined field of gender and peace-building, and nonviolent or civil resistance. At a very young age, I had started thinking as a citizen of the world and watching what was happening worldwide, rather than merely in the United States.
Martin Luther King (to whom I am not related) would become one of history's most influential agents for propagating knowledge of the potential for constructive social change without resorting to violence. He was the most significant exemplar for what we simply called The Movement. Yet the movement had two southern organizations: in 1957 after the success of the Montgomery bus boycott of 1955-56, he created, along with others, the Southern Christian Leadership Conference (SCLC). The other organization was the one for which I worked for four years: the Student Nonviolent Coordinating Committee (SNCC, pron. snick), which initially came into being literally to coordinate among the leaders of the student sit-in campaigns. As the sit-ins spread across the South, 70,000 black, and, increasingly, white, students participated. By the end of 1960, 3,600 would have been jailed.
SCLC and SNCC worked together but had different emphases: one of our emphases in SNCC was on eliciting leadership representing the voices of those who had been ignored in the past. We identified many women with remarkable leadership skills and sought to strengthen them. We wanted to build institutions that would make it easier for poor black southern communities to become independent and move out of the 'serfdom' in which they lived. Thus we put less prominence on large demonstrations, which SCLC often emphasized. Rather, we stressed the building of alternative (or parallel) institutions, including voter registration, alternative political parties, cooperatives, and credit unions.
What would a student need (dispositions, skills) to become a specialist in IR or understand the world in a global way?
One requirement is a subject that has virtually disappeared from the schools in the United States: the field of geography. It used to be taught on every level starting in kindergarten, but has now been melded into a mélange called 'social sciences'. You would be surprised at how much ignorance exists and how it affects effectiveness. I served for years on the board of directors of an esteemed international non-profit private voluntary organization and recall a secretary who thought that Africa was a country. This is not simplistic — if you don't know the names of continents, countries, regions, and the basic political and economic history, it's much harder to think critically about the world. Secondly, students need to possess an attitude of reciprocity and mutuality. No perfect country exists; there is no nirvana without intractable problems in our world. No society, for example, has solved the serious problems of gender inequity that impede all spheres of life. Every society has predicaments and problems that need to be addressed, necessitating a constant process. So we each need to stand on a platform in which every nation can improve the preservation of the natural environment, the way it monitors and protects human rights, transitions to democratic systems, the priority it places on the empowerment of women, and so on. On this platform, concepts of inferior and superior are of little value.
You also co-authored an article in 1965 about the role of women and how working in a political movement for equality (the civil rights movement) has affected your perceptions of the relationship between men and women. Do you believe that the involvement of women in the Civil Rights Movement brought more gender equality in the USA and do you think involvement in Nonviolent Resistance movements in other places in the world could start such a process?
From within the heart of the civil rights movement I wrote an article with Casey Hayden, with whom I worked in Atlanta in the main office of the Student Nonviolent Coordinating Committee (SNCC) and in the Mississippi Freedom Summer of 1964. Casey (Sandra Cason) and I were deeply engaged in a series of conversations involving other women in SNCC about what we had been learning, the lessons from our work aiding poor black people to organize, and asking ourselves whether our insights from being part of SNCC could be applied to other forms of injustice, such as inequality for women. The document reflected our growth and enlarging understanding of how to mobilize communities, how to strategize, how to achieve lasting change, and was a manifestation of this expanding awareness. The title was Sex and Caste – A Kind of Memo. Caste is an ancient Hindu demarcation that not only determines an individual's social standing on the basis of the group into which one is born, but also differentiates and assigns occupational and economic roles. It cannot be changed. Casey and I thought of caste as comparable to the sex of one's birth. Women endure many forms of prejudice, bias, discrimination, and cruelty merely because they are female. For these reasons we chose the term caste. We sent our memorandum to forty women working in local peace and civil rights movements of the United States. The anecdotal evidence is strong that it inspired other women, who started coming together collectively to work on their own self-emancipation in 'consciousness raising groups.' It had appeared in Liberation magazine of the War Resisters League in April 1966 and was a catalyst in spurring the U.S. women's movement; indeed, the consciousness-raising groups fuelled the women's movement in the United States during the 1970s. Historians reflect that the article provided tinder for what is now called 'second-wave feminism', and the 1965 original is anthologized as one of the generative documents of twentieth-century gender studies.
We have to remember that women's organizations are nothing new, but have been poorly documented in history and that much information has been lost. Women have been prime actors for nonviolent social change in many parts of the world for a long time. New Zealand was the first country to grant women the vote, in 1893, after decades of organizing. Other countries followed: China, Iran, later the United States and the United Kingdom. Women in Japan would not vote until 1946. IR expert Fred Halliday contends that one of the most remarkable transnational movements of the modern age was the women's suffrage movement. The movement to enfranchise women may have been the biggest transnational nonviolent movement of human history. It was a significant historical phenomenon that throws light on how it is sometimes easier to bring about social and political change now than in the past.
Nonviolent movements seem to be growing around the world, and not only in dictatorships but also in democracies in Europe and the USA. How do you explain this?
I think that the sharing of knowledge is the answer to this question. Study in the field of nonviolent action has accelerated since the 1970s, often done by people who are both practitioners and scholars, as am I. Organizing nonviolently for social justice is not new, but the knowledge that has consolidated during the last 40 years has been major. The works of Gene Sharp have been significant, widely translated, and are accessible through the Albert EinsteinInstitution. His first major work, The Politics of Nonviolent Action, in three volumes, came out in 1973 (Boston: Porter Sargent Publishers). It marked the development of a new understanding of how this form of cooperative action works, the conditions under which it can be optimized, and the ways in which one can improve effectiveness. Sharp's works have since been translated into more than 40 languages. Also valuable are the works and translations of dozens of other scholars, who often stand on his shoulders. Today there may be 200 scholar-activists in this field worldwide, with a great deal of work now underway in related fields. Knowledge is being shared not only through translated works, but also through organizations and their training programs, such as the War Resisters League International and the International Fellowship of Reconciliation, each of which came into existence in Britain around World War I. Both are still running seminars, training programs, and distributing books. George Lakey's Training for Change and a new database at Swarthmore College that he has developed are sharing knowledge. So is the International Center for Nonviolent Conflict, which has built a dramatic record in a short time, having run more than 400 seminars and workshops in more than 139 countries. The three major films that ICNC has produced (for example, 'Bringing Down a Dictator'), have been translated into 20 languages and been publicly broadcast to more than 20 million viewers.
After its success, leaders from the Serbian youth movement Otpor! (Resistance) that in 2000 disintegrated the Slobodan Milošević dictatorship formed a network of activists, including experienced veterans from civil-resistance struggles in South Africa, the Philippines, Lebanon, Georgia, and Ukraine to share their experiences with other movements. People can now more easily find knowledge on the World Wide Web, often in their original language or a second language, and they can find networks that share information about their experiences, including their successes and failures.
I reject the Twitter explanation for the increased use of nonviolent action or civil resistance, because all nonviolent movements appropriate the most advanced technologies available. This pattern is related to the importance of communications for their basic success. Nonviolent mobilizations must be very shrewd in putting across their purpose, their goals and objectives, preparing slogans, and conveying information on how people can become involved. In order for people to join—bearing in mind that numbers are important for success—it is critically important to make clear what goal(s) you are seeking and why you have elected to work with civil resistance. This decision is sometimes hard to understand for people who have suffered great cruelty from their opponent, and who maintain 'but we are the victims', making the sharing of the logic of the technique of civil resistance vital.
What would you say is the importance of Nonviolent Resistance Studies in the field of International Relations and Political Science? And how do you counter those who argue that some forms of structural domination are only ended through violence?
In this case we can look at the evidence and stay away from arguing beliefs or ideology. Thanks to political scientists Erica Chenoweth and Maria J. Stephan, who have produced a discerning work, Why Civil Resistance Works (2011), we now have empirical evidence that removes this question from mystery. They studied 323 violent and nonviolent movements that occurred between 1900 and 2006 and found that the nonviolent campaigns were twice as effective as violent struggles in achieving their goals, while incurring fewer costly fatalities and producing much greater prospects for democratic outcomes after the end of the campaign. They found only one area in which violent movements have been more successful, and that is in secessions. So, we don't need to dwell in the realm of opinion, but can read their findings. Other scholars have written about the same issues using qualitative data ― by doing interviews, developing case studies, and analytical descriptions ― but the work of Chenoweth and Stephan is quantitative, putting it in a different category due to its research methods.
Reading 'Why Civil Resistance Works' it caught my eye that nonviolent campaigns seem less successful in the Middle East and Asia than in other regions. Did you see that also in your own work? And if so, do you have an explanation for it? In addition, do you believe that the 'Arab Awakening' is a significant turn in history, or did the name arise too quickly and will it remain a temporary popular phrase?
What I encountered in working in the Middle East was an expectation, notion, or hope among people that a great leader would save them and bring them out of darkness. This belief seems often to have kept the populace in a state of passivity. Sometimes such pervasive theories of leadership are deeply elitist: one must be well educated to be a leader, one must be born into that role, one must be male, or the first son, etc. Such concepts of leadership discourage the taking of independent civil action.
I think that the Arab Awakening has been significant for a number of reasons. As one example, there had been a widespread (and patronizing) assumption in the United States and the West that the Arabs were not interested in democracy. We have heard from various sources including Israel for decades that Arabs are not attracted to democracy. As a matter of fact, I think that all people want a voice. All human beings wish to be listened to and to be able to express their hopes and aspirations. This is a fundamental basis of democracy and widely applicable, although democracy may take different forms. The Arab Awakening rebutted this arrogant assumption. This does not mean that the course will be easy. One of my Egyptian colleagues said to me, 'We have had dictatorship since 1952, but after Tahir Square you expect us to build a perfect democracy in 52 weeks! It cannot happen!'
Among the first concessions sought by the 2011 Arab revolts was rejection of the right of a dictator's sons to succeed him. The passing of power from father to son has been a characteristic of patriarchal societies, in the Arab world and elsewhere. Anthropologist John Borneman notes, 'The public renunciation of the son's claim to inherit the father's power definitively ends the specific Arab model of succession that has been incorporated into state dictatorships among tribal authorities'. In Tunisia to Egypt, Libya, Syria, and Yemen (not all of which are successes), such movements have sought to end the presumption of father-son inheritance of rule.
I believe that we are seeing the start of a broad democratization process in the Middle East, not its end. The learning and preparation that had been occurring in Egypt prior to Tahrir Square was extensive. Workshops had been underway for 10 to 15 years before people filled Tahrir Square. Women bloggers had for years been monitoring torture and sharing news from outside. One woman blogger translated a comic book into Arabic about the Reverend Dr. Martin Luther King Jr, from the 1960s, and had it distributed all over Cairo. Labor unions had been very active. According to historian Joel Beinin, from 1998 to 2010 some 3 million laborers took part in 3,500 to 4,000 strikes, sit-ins, demonstrations, and other actions, realizing more than 600 collective labor actions per year in 2007 and 2008. In the years immediately before the revolution, these actions became more coherent. Wael Ghonim, a 30-year-old Google executive, set up a Facebook page and used Google technologies to share ideas and knowledge about what ordinary people can do. The April 6 Youth Movement, set up in 2008, three years before Tahrir, sent one of its members to Belgrade in 2009, to learn how Otpor! had galvanized the bringing down of Milošević. He returned to Cairo with materials and films, lessons from other nonviolent movements, and workshop materials. This all goes back to the sharing of knowledge. Yet the Egyptians have now come to the point where they must assume responsibility and accountability for the whole and make difficult decisions for their society. It will be a long and difficult process. And it raises the question of what kind of help from outside is essential.
Why do you raise this point; do you think outside help is essential?
I know from having studied a large number of nonviolent movements in different parts of the globe that the sharing of lessons laterally among mobilizations and nonviolent struggles is highly effective. African American leaders were traveling by steamer ship from 1919 until the outbreak of World War II to the Indian subcontinent, to learn from Gandhi and the Indian independence struggles. This great interchange between black leaders in the United States and the Gandhian activists, as the historian Sudarshan Kapur shows in Raising Up A Prophet (1992), was critically significant in the solidification of consensus in the U.S. black community on nonviolent means. I have written about how the knowledge moved from East to West in my book Mahatma Gandhi and Martin Luther King. Scholarly exchanges and interchanges among activists from other struggles are both potentiating and illuminating. Most observers fail to see that nonviolent mobilizations often have very deep roots involving the lateral sharing of experience and know-how.
You have written a book about the first uprising, or 'intifada', in the Occupied Palestinian Territories between 1987 and 1993. The second Palestinian uprising did not contain much nonviolent tactics though. Do you foresee another uprising soon? If not, why? If yes, do you think that Nonviolent Actions will play again an important role in that uprising, or is it more likely to turn violent?
Intifada is linguistically a nonviolent word: It means shaking off and has no violent implication whatsoever. (This word is utterly inappropriate for what happened in the so-called Second Intifada, although it started out as a nonviolent endeavor.) In the 1987 intifada, virtually the entire Palestinian society living under Israel's military occupation unified itself with remarkable cohesion on the use of nonviolent tools. The first intifada (1987-1993, especially 1987-1990) benefited from several forces at work in the 1970s and 1980s, about which I write in A Quiet Revolution (2007), one of which came from Palestinian activist intellectuals working with Israeli groups, who wanted to end occupation for their own reasons. These Israeli peace activists thought the occupation degraded them, made them less than human, in addition to oppressing Palestinians. The second so-called intifada was not a 'shaking off'. For the first time, it bade attacks against the Israeli settlements, which had not occurred before.
Let me put it this way: in virtually every situation, there is some potential for human beings to take upon themselves their own liberation through nonviolent action. We may expect that such potential is dormant and waiting for enactment. Disciplined nonviolent action is underway in a number of village-based struggles against the separation barrier in the West Bank right now, in which Israeli allies are among the action takers. As another example, the Freedom Theatre in Jenin is using Freedom Rides, a concept adopted from the U.S. southern Civil Rights Movement, riding buses to the South Hebron Hills villages and along the way using drama, music, and giant puppets as a way of stimulating debate about Israeli occupation. Bloggers and writers share their experiences (see e.g. this post by Nathan Schneider). For the first time, as we speak, the Freedom Bus will travel from the West Bank to make two performances in historic pre-1948 Palestine (Israel), in Haifa and the Golan, in June 2013. A Palestinian 'Empty Stomach' campaign, led by Palestinian political prisoners in Israel, has had some success in using hunger strikes to press Israeli officials for certain demands. With the purpose of prevailing upon Israel to conform to international resolutions pertaining to the Palestinians and to end its military occupation, Palestinian civic organizations in 2005 launched a Boycott, Divestment Sanctions (BDS) campaign, drawing upon the notable example of third-party sanctions applied in the anti-apartheid struggle in South Africa. The Palestinian Authority has called for non-state observer status at the United Nations and supports the boycotting of products from Israeli settlements resistance.
More and more Palestinians are now saying, 'We must fight for our rights with nonviolent resistance'. Many Israelis are also deeply concerned about the future of their country. I recently got an email from an Israeli who was deeply affected by reading Quiet Revolution and has started to reach out to Palestinians and take actions to bring to light the injustices that he perceives. Tremendous debate is underway about new techniques, novel processes, and how to shift gears to more effective mutual action. The United States government and its people continue to pay for Israel's occupation and militarization, which has abetted the continuation of conflict, although it is often done in the name of peace! The United States has not incentivized the building of peace. It has done almost nothing to help the construction of institutions that could assist coexistence.
Also, it is very important for the entire world, including Israelis, to recognize intentional nonviolent action when they see it. The Israeli government persisted in denying that the 1987 Intifada was nonviolent, when the Palestinian populace had been maintaining extraordinary nonviolent discipline for nearly three years, despite harsh reprisals. Israeli officials continued to call it 'unending war' and 'the seventh war'. Indeed, it was not perfect nonviolent discipline, but enough that was indicative of a change in political thinking among the people in the Palestinian areas that could have been built upon. Although some Israeli social scientists accurately perceived the sea change in Palestinian political thought about what methods to use in seeking statehood and the lifting of the military occupation, the government of Israel generally did not seize upon such popularly enacted nonviolent discipline to push for progress. My sources for Quiet Revolution include interviews with Israelis, such as the former Chief Psychologist of the Israel Defense Force and IDF spokesperson.
Your latest book is about the transitions of the Eastern European countries from being under Soviet rule to independent democracies. You chose to illustrate these transitions with New York Times articles. Why did you chose this approach; do you think the NY Times was important as a media agency in any way or is there another reason?
There is another reason: The New York Times and CQ Press approached me and asked if I would write a reference book on the nonviolent revolutions of the Eastern bloc, using articles from the Times that I would choose upon which to hang the garments of the story. The point of the work is to help particularly young people learn that they can study history by studying newspapers. The book gives life to the old adage that newspaper reporters write the first draft of history. In the book's treatment of these nonviolent revolutions, I chose ten Times articles for each of the major ten struggles that are addressed, adding my historical analysis to complete the saga for each country. It had been difficult for Times reporters to get into Poland, for example, in the late 1970s and the crucial year of 1980; they sometimes risked their lives. Yet it's in the nature of journalism that their on-the-spot reportage needed additional analysis; furthermore newspaper accounts often stress description.
After the 1968 Prague Spring, when the Soviet Union sent 750,000 troops and tanks from five Warsaw Pact countries into Czechoslovakia, crushing that revolt, across Eastern Europe a tremendous amount of fervent work got underway by small non-official committees, often below the radar of the communist party states. This included samizdat (Russian for 'self published'), works not published by the state publishing machinery, underground publications that were promoting new ways of thinking about how to address their dilemma. Poland, Czechoslovakia, and Lithuania were the most active in the Eastern bloc with their major but covert samizdat. As it was illegal in Czechoslovakia for a citizen to own a photocopy machine, 'books' were published by using ten pieces of onion-skin paper interspersed with carbon sheets, 'publishing' each page by typing it and its copies on a manual typewriter.
The entire phenomenon of micro-committees, flying universities, samizdat boutiques, seminars, drama with hidden meanings, underground journals, and rock groups transmitting messages eluded outside observers, who were not thinking about what the people could do for themselves. The economists and Kremlinologists who were observing the Eastern bloc did not discern what the playwrights, small committees of activist intellectuals, local movements, labor unions, academicians, and church groups were undertaking. They did not imagine the scope or scale of what the people were doing for themselves with utmost self-reliance. In essence, no one saw these nonviolent revolutions coming, with the exception of the rare onlooker, such as the historian Timothy Garton Ash. Even today the peaceful transitions to democracy of the Eastern bloc are sometimes explained by saying 'Gorby did it', when Gorbachev did not come to power until 1985. Or by attributing the alterations to Reagan's going to Berlin and telling Gorbachov to tear down the Wall.
By December 1981, Poland was under martial law, which unleashed a high degree of underground organizing, countless organizations of self-help, reimagining of the society, and the publishing of samizdat. Still, even so, some people believe that this sweeping political change was top-down. It is indisputably true that nonviolent action usually interacts with other forces and forms of power, but I would say that we need this book for its accessible substantiation of historically significant independent nonviolent citizen action as a critical element in the collapse of the Soviet Union.
You also mention Al Jazeera as an important media agency in your most recent blog post at 'Waging Nonviolence'. You wrote that Al Jazeera has an important role in influencing global affairs. Could you explain why? And more generally, how important is diversification of media for international politics?
Al Jazeera generally has not been taking the point of view of the official organs of governments of Arab countries and has usually not reported news from ministries of information. Additionally, it often carries reports from local correspondents in the country at issue. If you are following a report from Gaza, it is likely to be a Gazan journalist who is transmitting to Al Jazeera. If it is a report from Egypt, it may well be an Egyptian correspondent. Al Jazeera also has made a point of reporting news from Israel, and utilizing reporters in Tel Aviv, which may be a significant development. Certainly in the 2010-2011 Arab Awakening, it made a huge difference that reports were coming directly from the action takers rather than the official news outlets of Arab governments.
President George W. Bush did not want Al Jazeera to come to the United States, because he considered it too anti-American. I remember reading at the time that the first thing that Gen. Colin Powell said to Al Jazeera was 'can you tone it down a little?' when asking why Al Jazeera couldn't be less anti-American in its news. To me, either you support free speech or you do not; it's free or it's not: You can't have a little bit of control and a little bit of freedom.
Until recently, Al Jazeera was not easily available in the United States, except in Brattleboro, Vermont; Washington, DC; and a few other places. It was difficult to get it straight in the United States. I mounted a special satellite so that I could get Al Jazeera more freely. This does not speak well for freedom of the press in the United States. This may change with the advent of Al Jazeera America, although we still do not know to what degree it will represent an editorially free press.
News agencies are important for civil-resistance movements for major reasons. Popular mobilizations need good communications internally and externally! People need to understand clearly what is the purpose and strategy and to be part of the making of decisions. Learning also crucially needs to take place inside the movement: activist intellectuals often act as interpreters, framing issues anew, suggesting that an old grievance is now actionable. No one expects the butcher, the baker, or the candlestick maker, and everyone else in the movement to read history and theory.
When news media are interested and following a popular movement of civil resistance, they can enhance the spread of knowledge. In the U.S. civil rights movement, the Southern white-owned newspapers considered the deaths of black persons or atrocities against African Americans as not being newsworthy. There was basically a 'black-out', if you want to call it that, with no pun. Yet dreadful things were happening while we were trying to mobilize, organize, and get out the word. So SNCC created its own media, and Julian Bond and others and I set up nationwide alternative outlets. Eventually we had 12 photographers across the South. This is very much like what the people of the Eastern bloc did with samizdat — sharing and disseminating papers, articles, chapters, even whole books. The media can offer a tremendous boost, but sometimes you have to create your own.
Last question. You combine scholarship with activism. How do you reconcile the academic claim for 'neutrality' with the emancipatory goals of activism?
To be frank, I am not searching for neutrality in my research. Rather, I strive for accuracy, careful transcription, and scrupulous gathering of evidence. I believe that this is how we can become more effective in working for justice, environmental protection, sustainable development, pursuing human rights, or seeking gender equity as critical tools to build more peaceable societies. Where possible I search for empirical data. So much has been ignored, for example, with regards to the effects of gendered injustice. I do not seek neutrality on this matter, but strong evidence. For example, since the 1970s, experts have known that the education of women has profoundly beneficial and measurable effects across entire societies, benefiting men, children, and women. Data from Kerala, India; Sri Lanka; and elsewhere has shown that when you educate women the entire society is uplifted and that all indicators shift positively. The problem is that the data have for decades been ignored or trivialized. We need much more than neutrality. We need to interpret evidence and data clearly to make them compelling and harder to ignore. I think that we can do this with methodologies that are uncompromisingly scrupulous.
Mary Elizabeth King is professor of peace and conflict studies at the UN-affiliated University for Peace and and is Scholar-in-Residence in the School of International Service, at the American University in Washington, D.C. She is also a Distinguished Fellow of the Rothermere American Institute at the University of Oxford, in the United Kingdom. Her most recent book is The New York Times on Emerging Democracies in Eastern Europe (Washington, D.C.: Times Reference and CQ Press/Sage, 2009), chronicling the nonviolent transitions that took place in Poland, Hungary, East Germany, Czechoslovakia, the Baltic states, Serbia, Georgia, and Ukraine in the late 1980s and early 1990s. She is the author of the highly acclaimed A Quiet Revolution: The First Palestinian Intifada and Nonviolent Resistance (New York: Nation Books, 2007; London: Perseus Books, 2008), which examines crucial aspects of the 1987 uprising overlooked or misunderstood by the media, government officials, and academicians.
Related links
King's personal page Read the book edited by King on Peace Research for Africa (UNU, 2007) here (pdf) Read the book by King Teaching Model: Nonviolent Transformation of Conflict (UNU, 2006) here (pdf)
Print version of this Talk (pdf)
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Pınar Bilgin on Non-Western IR, Hybridity, and the One-Toothed Monster called Civilization
Questions of civilization underpin much of IR scholarship—whether explicitly (in terms of the construction of non-Western 'others') or implicitly (in the assumption that provincial institutions from Europe constitute a universal model of how we ought to relate to one another in international politics). While this topic surfaces frequently in debates about postcolonial international politics, few scholars are able to tackle this conundrum with the same sense of acuteness as Pınar Bilgin. In this Talk, she—amongst others—elaborates on not doing Turkish IR, what postsecular IR comprises, and discusses her own position in regards to that one-toothed monster called civilization.
Print version of this Talk (pdf)
What is, according to you, the biggest challenge / principal debate in current IR? What is your position or answer to this challenge / in this debate?
What I think is the biggest challenge in current IR is not so much a debate, but the difficulty for students of IR to come up with ways of making sense of the world in a way that appreciates different experiences and sensibilities and others' contributions and contestations. International Relations as we know it at the moment and as offered in the standard textbooks, portrays a world that they really don't recognize as the world that they live in. And I should point out that I am not just speaking of Non-Western experiences and sensibilities—there is in any case a growing body of literature on Non-Western IR, and you have spoken to Amitav Acharya (Theory Talk #42), Siba Grovogui (Theory Talk #57) and others—but I am also referring to all those perspectives in which international knowledge are presented and which the textbooks do not usually reflect, including feminist perspectives for instance (such as Ann Tickner, Theory Talk #54), or perspectives from the Global South some of which actually fall into the definition of 'the West'. So when I speak of ways of making sense of the world in a way that appreciates different experiences and sensibilities, I am referring to the agenda of Critical Theory of IR. I do think we have come a long way since the early 1990s when I was a student of IR and Critical Theory was beginning to make its mark then, but we still have a long way to go. For instance, critical approaches to security have come a long way in terms of considering insecurities of specific social groups that mainstream approaches overlook, but it has a long way to go still in terms of actually incorporating insecurities as viewed by those people, instead of just explaining them away.
As for the principal debate in IR, the debate that goes on in my mind is how to study IR in a way that appreciates different experiences and sensibilities and acknowledges other contributions as well as contestations. This is not the principal debate in the field, but the field that comes closest is the one that I try and contribute to, and that is the field of non-Western approaches to IR. It is not exactly a debate, of course, in the sense that the very mainstream Western approaches that it targets are not paying any attention. So it's the critics themselves who have their disagreements, and on the one hand there are those who point to other ways of thinking about the international, Stephen Chan comes to mind as the producer of one of the early examples of that. I can think of Robbie Shilliam's more recent book on the subject, thinking about the international from non-Western perspectives. On the other hand are those who survey IR in different parts of the world, to see how it is done, what their concerns and debates are. Ole Waever, Arlene Tickner and David Blaney's three-volume series 'Worlding Beyond the West' contains materials from both these directions.
My own approach is slightly different in that while acknowledging the limits of our approaches to IR as any critical IR person would, I don't necessarily think that turning to others' 'authentic' perspectives to look for different ways of thinking about the international is the way forward for students of IR. That brings me to back the way I set up the challenge to IR today: it is about incorporating others' perspectives, as well as acknowledging their contributions and contestations. I think I would like to take a more historical approach to this. It's not just about contemporary differences—studies on these are very valuable and I learn a lot from them—but what I've also found very valuable are connections: how much give and take has already taken place over the years, how for instance the roots of human rights can be found in multiple places in our history and in different parts of the world, how the Human Rights Convention was penned by multiple actors, how human rights norms don't go deep enough and how calls for deepening them have in fact emerged from different parts of the world, not just the West. So these contributions can actually point to our history and to different perspectives across the globe, but these are often referred to as non-Western IR, whereas they're actually pointing to our conversations, our communication, the give and take between us. That is what I am mainly interested in at the moment: the multiple authorship of ideas, and pointing to them you actually face the biggest challenge. It builds on Edward Said's legacy, so it's a critical IR project, the way I see it: Said built on multiple beginnings and engaged in contrapuntal reading. I should add that when I am talking about 'sensibilities', I am not necessarily talking about it with reference to other parts of the world, although it may seem this way. The more reflexive approaches to IR have taught us that we are all shaped by and all respond to our contexts—in one way or another.
One interesting result of Arlene Tickner's and Ole Waever's book, International Relations Scholarship around the World, was that IR in different parts of the world is not in fact that different: it is still state-centric, it talks about security in the way that most mainstream textbooks would talk about it, and IR courses are structured in such a way that you would be able to recognize in most parts of the world. Such surveys, therefore, tell us that IR works quite similarly in other parts of the world. Hence the need to look for difference in alternative sources and the need to look beyond IR—towards anthropology, sociology, linguistics, etc.—there is growing interest in conceptions of the international beyond what IR allows us. This is not confined to looking beyond the West, but is equally emerging in Western scholarship: there is now emerging literature on postsecularism and IR, and bringing religion back into the study of IR. However, I am not so much interested in studying differences (without underestimating the significance of such studies) but studying to our conversations, our communication, the give and take between us.
How did you arrive at where you currently are in IR?
My journey to this point has been through critical security studies. I studied international relations at Middle East Technical University in Ankara and did a Master's Degree Bilkent University in Ankara where I currently work. I was not entirely comfortable with IR as an undergraduate student, thought I could not quite put my finger on the reason why—though I was able to make sense of during my later studies. At the undergraduate level, I received an interdisciplinary training, not so much by design but rather by accident: I picked courses on political theory, economic history and political anthropology, simply because our curriculum allowed such a design. I was lucky to have interesting people teaching interesting courses. And again by sheer coincidence we had a visiting professor who introduced me to philosophy of science and the work of Thomas Kuhn and I began to question the standard IR training I had been receiving. So then I went on to an MA degree at Bilkent University which became consequential for me in two ways: for one, that University has the best IR library in Turkey, so there are no limits to what you can learn even when you are left to your own devices, and secondly, Hollis and Smith's Explaining and Understanding International Relations (1991) was on our reading list. So when I began reading that against the background of Thomas Kuhn, I began to make sense of IR in a very different way. Mind you, I was still not able to see my future in IR at that time.
Then I began writing my MA dissertation and was also working at Turkey's then very powerful semi-military institution the MGK, the National Security Council, at the General Secretariat: I was hired as a junior researcher and lasted for about four-and-a-half months, and then I went abroad for further studies, but those months were what set me on my path to Critical Security Studies. Working there, I began to appreciate the need for reflexivity, and the difficult role of the researcher, and the relationship between theory and practice. At that point I received a Chevening scholarship from the British Council, and the condition attached was that I could not use it towards PhD studies but had to use it for a one-year degree. I decided to study something that I could not study at home, and came across Ken Booth's work ('Security and Emancipation,' 1991) and knew of course Barry Buzan's oeuvre (Theory Talk #35), and found that Aberystwyth University offered a one-year degree in Strategic Studies, which is what I decided to do. That happened to be the first year they offered an Master's degree in Critical Security Studies, and I became one of the first five students to take that course, taught jointly by Ken Booth, Richard Wyn Jones and Nicholas Wheeler. Together with Steve Smith, who was Head of Department at the time, they were committed to giving us an excellent education, so it was a great place to be and I stayed on to do my PhD there as well. It's a small Welsh town with only 13,000 people and the University has about the same number of students. During that time I read important examples of critical IR scholarship, as well as the newly emerging literature on Security Studies, and it was around that time that Michael Williams (Theory Talk #39) joined the Department and he was a great influence on my work, as was of course my dissertation advisor Ken Booth: I learned a lot from him in terms of substance and style.
After receiving my PhD in the year 2000 I joined the IR department at Bilkent University as the only critical theorist there. Bilkent was at the time one of the few universities in Turkey committed to excellence in research—now there are more—and that allowed me the academic freedom to pursue my research interests in Critical Security Studies: I was able to focus on my work without having to spread out into other fields. It helped that I became part of research networks as well: I've already mentioned Arlene Tickner's and Ole Waever's work, their project on geocultural epistemologies in IR and 'Worlding beyong the West'. Ole Waever invited me to join, thus opening up my second research agenda since my PhD, enriched by workshops and conversations with scholars in the group. It is not far removed from my core work, but it is an added dimension. And this helped me over time to overcome my earlier doubts about IR, for I began to see just how multidisciplinary it was. It was only through Critical IR that I learned how parallel perspectives in other disciplines, and alternative ideas could be brought to bear on IR—something you also find nowadays in international political sociology or different aspects of anthropology in constructivism.
What would a student need to become a specialist in IR or understand the world in a global way?
In terms of skills, I think that studying at different institutions if possible, different settings with different academic traditions helps a lot. Institutions vary widely in their emphasis—Bilkent for instance believes that the best teachers are those who do cutting-edge research. Others may disagree and say that small teaching colleges are the best, because they pass on what they specialise in. I think therefore that studying at different institutions is very good for students, whether it be within formal exchange frameworks or acquiring fellowships for study away, not to mention of course fieldwork, which offers new settings: every new environment is an important learning experience, even if the substance is not so useful and what you learn is not necessarily so significant. Secondly, some would suggest learning a different language is important, along with acquiring a foothold in area studies and comparative studies, and I agree with that. Thirdly, Stefano Guzzini talks about IR theory being what a student needs in terms of disposition and skills: he has this piece in the Journal of International Relations and Development (2001), where he makes the case specifically for would-be diplomats in Central and Eastern European countries that by learning theory, students would be equipped to communicate across cultural boundaries—it's like learning a new language. They would learn to watch out against ethnocentrism, he argues, and this is one of the pieces I use when I teach IR theory. In this spirit, I think it important to use theory as a new language, as one of the tools that every student should have in their toolkit. And finally, I think I'd follow Cynthia Enloe's (Theory Talk #48) recommendation that it's useful to have a foot both in IR theory and in comparative studies. I feel that one without the other is less rewarding, though one will not know what one is missing until one goes to explore.
In my PhD work I focused on the Middle East, since then I have looked more in depth at Europe's relationship with the Euro-Mediterranean relations and Turkey-EU relations as empirical points of reference. This has been enriching and has benefited my research. In sum, it is essential to read as broadly as possible, and I give the same advice to my M.A. and to my PhD students. You can't read everything, and it can happen that the more we read the more confused we get, but in this Theory Talks is doing a great job by allowing students to learn from the experience of others. Learning happens also at conferences: you may find subjects that are of no interest to you, but that is helpful also, and on the other hand new subjects will broaden horizons. The wealth of cultural references in each part of the world can be baffling and may make it difficult to delve deep. The only way we make sense of the unknown through what we know.
What regional or perhaps even global protagonism can you envisage for IR studies emerging from Turkey? Turkey is often perceived to bridge Europe and the Middle East, Europe and Asia, but we have the problem that Asia itself is a Western idea, then a 'bridge' is in danger of belonging to neither.
As I made clear in what I said above, I don't think of IR in terms of contributions emerging from this part of the world or that part of the world. And although I grew up in Turkey and began my academic career there, I don't consider my own work to be in any way a 'Turkish perspective' on IR. What can be said to be Turkish about my perspective is that I have to travel to Aberystwyth and Copenhagen and all those ISA conference locations to discover that I can have (and some say I should) have a Turkish perspective. My undergraduate education was about learning IR as a 'universally undisputed'. I now know the limitations of that universalism, but I cannot offer a specifically located perspective, for it is a complicated picture that emerges in front of us. I am not in favour of replacing one parochialism with another one, in terms of those who speak of X School of IR versus Y School of IR.
Having said that, I consider that my contribution as being comfortable with what Orhan Pamuk has called the 'in-between world', though I prefer to use the term 'hybridity', not in-between-ness. That Turkish policy-makers have always claimed a bridge status for their country, but these ideas are rooted in Turkey's hybridity and belonging to multiple worlds (as opposed to being in between multiple worlds). Policy-makers can talk about being a bridge between Europe and Asia, or Europe and the Middle East, because Turkey in fact belongs to all these worlds. So in some ways being at ease with this hybridity does allow me to have a particular perspective in IR that I may not have had if I had come from a different background. But then again, it's difficult to know. I have taken courses in political anthropology, learning about the Ottoman Empire and modern Turkey as an imagined community, but all my introductions to geocultural studies and epistemology came from Critical IR settings, so looking for geographically or culturally specific roots simply doesn't work. As Said put it, it is 'beginnings' that we should be looking for, not 'origins.'
When Europeans and North Americans speak of 'state building' and 'development', Turkey is often taken as a model example of conversion to Western models—largely by its own choice. Should Turkey's path and modern reality be understood differently?
I am not comfortable with the word 'model', but 'example' may be a preferable term. So what is Turkey an example of? That has become a particular research question for me and I have written on this—Turkey's choice to locate itself in the West and what that means. Turkey is interesting for having decided to locate itself in the West, and this is where language and culture come in the picture. More often than not, the literature tends to assume that elites in places like Turkey would make the decision to adopt the 'Western model', and the rationale for adopting that model is not questioned, but instead taken to be 'obvious' from development theory and its teleological outlook: 'it just happened'. It is those that do not adopt the dominant model, those that decide against Westernization, that need explaining. Perhaps I would not have asked myself that question, had I not—and here my biography comes into the picture—been puzzled by references to 'civilization' in Turkish texts. If you look into Turkish literature or historical documents you will find references to 'civilization' everywhere—the national anthem refers to civilization as a 'one-toothed monster called civilization'. As a young student, I just couldn't make sense of this and wondered why is everyone talking about civilization and why is it a good and a difficult thing at the same time?
I began to make sense of this as I was researching Turkey's choices about secularism in the late 19th and early 20th century, and was looking at some of those documents once again, but this time with insights provided by postcolonial IR. The language commonly used was 'joining' the West, and secularisation was a part of the package, but it was not necessarily a question of mere emulation but search for security, being a part of the 'international society'. These were not easy decisions, so here I look at Turkey's choice to locate itself in the West within the security context. There was a notion of a 'standard of civilization' in Europe and the West more broadly which others were expected to 'live up to', and this gives you some sense of the ubiquity of the references to civilization in the discourses of Turkish policy makers at the time. I am not suggesting that this is the whole answer, and I do not reject distinct answers, but I do think it helps understand Turkey's decision to locate itself in the West in the early 20th century. So this is where my security aspects of my work and Critical IR together. My starting point is to identify the ubiquity of one notion and then locate that within critical IR theory. Turkey becomes an example of postcolonial insecurities. Though never having been colonized it nonetheless exhibits those 'postcolonial anxieties' in Sankaran Krishna's words.
I am keenly aware of the reality that even when we as academics are doing our most theoretical and abstract work, we are never removed from the roles of the 'real world', for we are teachers at the same time: by the time we put our ideas to paper we have already disseminated them through our teaching. Some of us are more committed to teaching than others, of course, but some critical theorists see the most important part of their job as being good educators and training the new generation, as opposed to being more public intellectuals and writing op-ed pieces and talking to bigger audiences. We are therefore never far removed from the world of practice and from disseminating our ideas about security and international relations, because we are teachers, and some of our students will go on to work in the real world institutions, like government or the media.
Beyond that, there is a growing vitality in the literature on the privatisation of security: on private armies and how security is being privatised and fielded out to professionals. The new literature that is emerging on this is more and more interesting, I am thinking for instance of Anna Leander's work here: she talks about privatization of security not only in terms of the involvement of private professionals going off to do what government or other actors tell them to do, but also in terms of the setting up of security agendas and shaping security, determining what threats are, and determining what risks are and quite literally how we should be leading our lives. In this sense theory and critical security studies have become very real for all of us, because no one group of people owns the definitions.
Currently I am working on a manuscript that brings together two of my research interests, conceptions of the international beyond the West and Critical Security Studies. I use the case of Turkey for purposes of illustration but also for insight. I am trying to think of ways of studying security that are attentive to the periphery's conceptions of the international as a source of (non-material) insecurity.
Pınar Bilgin is the author of Regional Security in the Middle East: a Critical Perspective (Routledge, 2005) and over 50 papers. She is an Associate Member of the Turkish Academy of Sciences. She received the Young Scientists Incentive Award of the Scientific and Technical Research Council of Turkey (TÜBITAK) in 2009 and 'Young Scientist' (GEBIP) award of Turkish Academy of Sciences (TÜBA, 2008). She served as the President of Central and East European International Studies Association (CEEISA), and chair of International Political Sociology Section of ISA. She is a Member of the Steering Committee of Standing Group on International Relations (SGIR) and an Associate Editor of International Political Sociology.
Related links
Faculty Profile at Bilkent University Read Bilgin's Thinking Past 'Western' IR? (2008) here (pdf) Read Bilgin's A Return to 'Civilisational Geopolitics' in the Mediterranean? Changing Geopolitical Images of the European Union and Turkey in the Post-Cold War Era (2004) here (pdf) Read Bilgin's Whose 'Middle East'? Geopolitical Inventions and Practices of Security (2004) here (pdf) Read Bilgin's and A.D. Morton's Historicising representations of 'Failed States': beyong the cold-war annexation of the social sciences? (2002) here (pdf)