The human rights discourse has become a paradigm in international relations, with the transition from the international system to an international society. A vital aspect of that paradigm is the differentiation between adult and child, which has also been primarily instituted by the West. The supremacy of this definition has served the supremacy of the West in the human rights question.
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.
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.
Science should ideally provide the basis of non-ideological environments for the participation and free exchange of ideas. However, science has been, and will continue to be, used for political gain with the express aim of furthering a particular ideology and proving its superiority. Despite the negatives, science diplomacy has been effective for many years and led to coalition building and conflict resolution.
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?
The 1951 Geneva Convention on the Status of Refugees is “one of the most widely accepted international norms, and remains the sole legally binding international instrument that provides specific protection to refugees”. Yet the Convention is neither fit for purpose nor universally accepted.
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.”
The role of the European powers was crucial in the making of the Middle East system not only because they were responsible for the incongruence of land partition after the Ottoman Empire and its consequent conflicts, but also because they established very important starting points for many trans-national phenomena by aiming to incorporate the area to the global capitalist system.
This paper will analyse how the concepts in Ulrich Beck’s Risk Society are influencing the War on Terror. Moreover, it will examine their practical enforcement, the way in which they pose serious threats to the international law system and how this contributes to the shaping a new domestic order in those states where they have being applied.
Ultimately for a State, the decision to employ a BDM complex does not stem solely from the desire to improve international stability. It instead comes from a desire to improve its own defensive and/or offensive capabilities. Stability has a severe effect on this, but it is up to the leadership of any such nation state to decide whether the costs that come from a destabilised environment outweigh the potential benefits such a capability could provide, both now and in the future.
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