Suchergebnisse

This book scrutinises the practice of humanitarian intervention to explore the extent to which racism and heteronormativity, rooted in colonial understandings of time and space, are enacted through the UK's responses, failed responses and non-responses to atrocity crimes. Taking humanitarian intervention as its central focus, the book uses queer international relations scholarship to draw the ongoing coloniality of the Western state into stark relief. In particular, it highlights the ways in which dominant logics in these debates invoke subject-positions of extreme selfhood or otherness. These are identified as The Brutal Dictator', The ISIL Terrorist' and The British Self', framed as existing at various steps on The Universal Path to Democracy'. In studying these extreme cultural figures of selfhood and/or otherness, the book examines the ways in which racism and heteronormativity work together to dehumanise certain populations under coloniality, and the ways in which this can be resisted. By studying the UK's response to mass atrocities in Libya, Syria, Iraq and Myanmar between 2011 and 2018, it uncovers the extent to which these debates continue to operate through a colonial script. The book notably studies failed interventions (Syria) and non-interventions (Myanmar) as significant objects of study which, alongside the comments of UK legislators opposing the case for violence, help to expose the ongoing impact of colonial identities in the formulation of contemporary foreign policy. As well as looking at the British case, the book reflects upon changing norms of humanitarian intervention from the 1990s to the present day, including what might be understood as the rise and fall of R2P. The book also makes a distinct contribution to queer international relations scholarship, broadening what Vernon calls the homonormative turn' with a renewed focus on heteronormativity as a racist and globally-dominant episteme. Offering both a theoretically informed analysis of humanitarian intervention and a practical guide for possible strategies to resist future iterations of liberal violence, this book will appeal to scholars, students, policy-makers and NGOs interested in R2P/humanitarian intervention, queer/decolonial/feminist international relations, and British politics.

This book scrutinises the practice of humanitarian intervention to explore the extent to which racism and heteronormativity, rooted in colonial understandings of time and space, are enacted through the UK's responses, failed responses and non-responses to atrocity crimes. Taking humanitarian intervention as its central focus, the book uses queer international relations scholarship to draw the ongoing coloniality of the Western state into stark relief. In particular, it highlights the ways in which dominant logics in these debates invoke subject-positions of extreme selfhood or otherness. These are identified as 'The Brutal Dictator', 'The ISIL Terrorist' and 'The British Self', framed as existing at various steps on 'The Universal Path to Democracy'. In studying these extreme cultural figures of selfhood and/or otherness, the book examines the ways in which racism and heteronormativity work together to dehumanise certain populations under coloniality, and the ways in which this can be resisted. By studying the UK's response to mass atrocities in Libya, Syria, Iraq and Myanmar between 2011 and 2018, it uncovers the extent to which these debates continue to operate through a colonial script. The book notably studies failed interventions (Syria) and non-interventions (Myanmar) as significant objects of study which, alongside the comments of UK legislators opposing the case for violence, help to expose the ongoing impact of colonial identities in the formulation of contemporary foreign policy. As well as looking at the British case, the book reflects upon changing norms of humanitarian intervention from the 1990s to the present day, including what might be understood as the rise and fall of R2P. The book also makes a distinct contribution to queer international relations scholarship, broadening what Vernon calls 'the homonormative turn' with a renewed focus on heteronormativity as a racist and globally-dominant episteme.

Abstract
In 2022, the United Kingdom hosted the Commonwealth Games in Birmingham, with this games featuring a pride programme that promoted LGBTIQ+ inclusion around the Commonwealth. With British colonial norms and laws often providing the origins of homophobic and transphobic policies in Commonwealth member states, this paper sees LGBTIQ+ inclusivity narratives at the games as a significant object of study. Focusing on the theme of "welcoming," the paper interrogates the various welcomes that were extended to different communities at the games; welcoming athletes from around the Commonwealth to Birmingham, welcoming queer people into the world of sport, and welcoming Commonwealth citizens into the LGBTIQ+ framework. Encapsulating these welcomes, it argues, was a liberal progress narrative that ignores ongoing British colonial violence, for example through the United Kingdom's carceral border policy, or through culture war debates that demonize trans women. Contesting depictions of British democracy as the zenith of human development, this paper highlights the inconsistency of this with the UK Government's politics of exclusion and the ways in which civilizationist agendas detract attention from the ongoing operation of coloniality. It also reflects on opportunities for resisting colonial violence in complex socio-political contexts.

Building upon Galpin and Vernon's 2023 The British Journal of Politics and International Relations (BJPIR) piece, this article extends the notion of post-truth politics as discursive violence to post-truth politics as epistemicide in order to make sense of global crises in 2024. Reflecting on this political moment, it highlights the ways in which trans*, Indigenous American and Palestinian communities are some of those who have been particularly targeted by the eliminationist logics that underpin Western modernity. What is new, it notes, is the existence of social media and new media as components of the hybrid media system, which both facilitate subaltern agency and reproduce oppressive colonial logics and violence. Interrogating attempts to erase the aforementioned communities at the ontological level, both in body and in law, the article aims to learn from the ways in which these groups have shared knowledge from their lived experiences and ways of being, resisting a political context that attempts to deny their existence. Studying power/resistance in relation to the hybrid media system, we reflect on possibilities for change in this distinctly cataclysmic global political moment.