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Where collective security avenues are blocked, could a State, or States acting jointly, lawfully intervene militarily in another State’s territory without the permission of the Government of that State to halt or prevent it from committing atrocities against its own people? What about intervention where the territorial Government is unable or unwilling to provide basic humanitarian assistance to its people in the face of natural or human-made disaster?
With Narendra Modi en route to win India’s next General Election the “Buddhist” feature of Indian public diplomacy will be maintained.
The latest inquiry into religious freedom in Australia, namely the Ruddock Review, concludes that change in this area is likely to remain a chimera for some time to come.
This essay first outlines the orthodox or neoclassical understanding of ‘cronyism’ and its pejorative connotations, before considering the ‘developmental state’ paradigm that emerged with East Asia’s ‘miracle’ growth. I then attempt to recast the concept of cronyism within its historical and cultural context, dispensing with neoclassical ideas of ‘correct’ economic practice and notions that crony capitalism itself represents either an explanation or a necessary outcome.
To explain why states are compelled to justify their behaviour according to norms, the best approach is to interpret the issue as a process that considers all theories.
The Obama, Trump and Biden administrations have shifted focus in varying degrees, but the primary objective has remained the maintenance of free navigation.
The contradiction between China’s discourse on and practices of sovereignty constitutes a form of ‘organized hypocrisy’, explicable by the logic of capitalist expansion.
Afghanistan remains unpredictable and unsafe. Education, equal rights, and the rule of law through women’s empowerment are pivotal in improving the country’s security.
Religion, in the past, had influenced the behavior of international actors without determining it, although its role often went unnoticed. This situation, notwithstanding the new found fascination with the impact of religion on international affairs, has not changed. Religion is neither the source of conflicts and disputes nor a panacea for global problems.
One can extend Frantz Fanon’s original account of violent de-othering beyond decolonization by establishing a dialogue between Fanon and the work of Tzvetan Todorov.
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