Warnings against the political construction of the Self through opposition to a negative-valued, dangerous or threatening Other are common at a time when the discourses of the clash of civilisations have acquired a worryingly prominent place in the public spheres of many different countries. But do we actually need ‘more’ religious and cultural traditions rather than less in order to oppose religiously-inspired political violence?
The China-Google cyberconflict adds to the debate on the position of China in the world system, & creates insecurities about the ambitions, capabilities and hidden desires of the ‘next hegemon’. It brings together in one discussion a complex matrix of debates: global politics and world-system theorizing, global political economy and many more.
Just over a year ago, Obama’s climate negotiator Todd Stern gave an important speech at a U.S. Climate Action Symposium. He’d been on the job for fewer than three weeks, but he nonetheless offered 10 fairly detailed principles that he said would underpin U.S. participation in the Copenhagen process.
Secularism has long been the language of most public servants and many scholars in the Western world, enabling both groups to work and live as though religions were irrelevant to their respective fields. This perspective has meant that religious phenomena have been ignored or reduced to other categories such as civil society, humanitarianism or as part of a definition of “civilization.”
It is seven years since a US led coalition invaded Iraq, deposing Saddam Hussein and becoming involved in a long, costly stabilization operation that is supposedly about to end soon with the withdrawal of US combat units. More than 4,700 coalition troops, 4,385 of them Americans, have died so far in this effort.
The kind of conventional military brinkmanship going on at the common NATO-Russia border is not good news. A phenomenon not seen since the frostiest Cold War periods. If the last East-West confrontation offers a cautionary tale, it is that the situation urgently needs to be de-escalated, before worst-case scenarios become self-fulfilling prophecies.
Households are an enduring feature of human history. They are the building blocks of social formations in every era and at all scales: from small communities to the global economy. Feminists have produced an extensive body of research on households. But like domestic labor within households, this work rarely appears in mainstream accounts of economics, politics, or international relations (IR).
Religious dynamics (e.g. actors, worldviews, and cultures) infused numerous conflagrations in the 1990s including Bosnia, Rwanda, Afghanistan, and Sudan. Without giving credence to the notion that religion is the “problem” causing all today’s conflicts, how best can we understand the role that religious dynamics play in contemporary war and peace?
Hannah Arendt’s name has emerged at the forefront of contemporary writing on the possibility of cosmopolitan political forms. The central political issue, for Arendt, was one of appropriate foundation, that is, ‘the setting of a new beginning’ and of ‘lawgiving’. One could read Arendt’s entire theory of politics as an effort to work out the possibility of non-violent, non-imperial, non-ideological political founding.
The global revelations about the inadequate response by the Catholic hierarchy to sexual abuse of children by clergy is a wake-up call for everyone. When the largest church in the world harbors child predators as the hierarchy has, it is a strong signal that children are at risk in all circumstances. They are.
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