Tagore’s ‘Global’ belonging is one that did not need to be facelessly cosmopolitan or draw the global into becoming a battlefield of cultural universals.
Gandhi takes globalisation from the Mahabharata and crafts an entirely new politics, satyagraha, based on ‘disinterested love’, not ‘interested contract’.
It is high time to review the world historical role of Japan, given not only ongoing global conflicts and tensions but also the increasing diversity in world politics.
Recognition that reason is a social construction throttles Western claims of cultural superiority and encourages engagement with non-Western traditions.
Globalizing IR is an urgent task. Finding similarities between Europe and non-Europe (before the West) is as good a way of achieving this as demonstrating the historical diversity of international systems.
Sahil Mathur discusses Global International Relations, and his career thus far, as part of a series of interviews with the contributing authors of the textbook ‘Foundations of International Relations’.
Scholars who woke up to the decline of the Liberal International Order post 2016 have turned it into an all-American debate, ignoring prior and critical perspectives from the global south.
Despite its increasing geographical spread, International Relations is not yet a global discipline that captures the full range of ideas, histories and experiences of both Western and non-Western societies.
Arlene Tickner and Karen Smith give us a tool that enables us to teach IR in a way that transcends the conventional western-centric lens.
A fascinating book which covers a new ontological, epistemological and methodological approach for IR, as well as more empirically grounded studies of Sufism in practice.
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