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Kate Driscoll Derickson, Lorraine Dowler, and Nicole Laliberte
Geography and international studies are both deeply rooted in masculinist, imperialist, and patriarchal ways of viewing the world. However, over the past 20 years, the increase in the number of women within these fields has planted the seeds for the introduction of feminist intervention. Feminist geography is primarily concerned with the real experiences of individuals and groups in their own localities. It can be viewed as the study of "situated knowledges derived from the lives and experiences of women in different social and geographic locations." Feminist geographers consistently seek out techniques which are in line with their feminist philosophies. Although much of the work will be categorized as qualitative, such as ethnographic fieldwork, feminist geographers recognize the need for feminist approaches in quantitative analysis, and techniques alone do not render the project feminist. Rather, feminists in geography argue that all types of data collection must recognize the power relationship between the researcher and the researched. Feminist geography also operates at the local scale and crosses to the global. This is illustrated by geographers who not only study the daily lives of women in a refugee camp but also construct theoretical arguments focused on global forces such as climate change or war in relation to the international migration of women.
John James Quinn
Studies on African foreign policies and policymaking have received much less attention compared to other aspects of African studies. Most foreign policy-related studies have been in-depth case studies illustrating how foreign policy decisions were limited, shaped, and constrained by international, regional, and domestic constraints. Forms of these studies include single case studies, a collection of single case studies within an edited volume, a comparative study of few regional countries, a study of a subregion, and discussions of the whole region of Africa. The region has some of the smallest and weakest states in the world. As such, African foreign policy analysis is often consistent with earlier analyses of small state foreign policy literature. The primary foreign policy behavior of small states are the following: (a) low levels of overall participation in world affairs; (b) high levels of activity in intergovernmental organizations; (c) high levels of support for international legal norms; (d) avoidance to the use of force as a technique of statecraft; (e) avoidance of behaviour and policies which tend to alienate the more powerful states in the system; (f) a narrow functional and geographic range of concern in foreign policy activities; (g) frequent utilization of moral and normative positions on international issues. Most of these views are reflected in studies of African foreign policies.
Elizabeth C. Hanson
International communication (also referred to as global communication or transnational communication) is the communication practice that occurs across international borders. As a field of study, international communication is a branch of communication studies, concerned with the scope of “government-to-government,” “business-to-business,” and “people-to-people” interactions at a global level. Apart from journalism, international communication also occurs in other areas and the nature of the “information” that is circulated can be classified in a wide variety of categories, such as cultural, scientific, and intelligence. Efficient communication networks had played crucial roles in establishing ancient imperial authority and international trade. The extent of empire could be used as an indication of the efficiency of communication. Ancient empires such as Rome, Persia, and China all utilized writing in collecting information and creating enormous postal and dispatch systems. By the fifteenth-century, news had been disseminated trans-nationally in Europe. During the post-Cold War era, the intense relations of super powers halted with the collapse of the Soviet Union, and the emergence of the Third World countries meant that the unequally developed communication order can no longer exist. But the moment international communications stepped into the information age, the convergence of telecommunication and computing and the ability to move all types of data—pictures, words, sounds—via the Internet have revolutionized international information exchange.
The concept of anarchy is seen as the cardinal organizing category of the discipline of International Relations (IR), which differentiates it from cognate disciplines such as Political Science or Political Philosophy. This article provides an analytical review of the scholarly literature on anarchy in IR, on two levels—conceptual and theoretical. First, it distinguishes three senses of the concept of anarchy: (1) lack of a common superior in an interaction domain; (2) chaos or disorder; and (3) horizontal relation between nominally equal entities, sovereign states. The first and the third senses of “anarchy”’ are central to IR. Second, it considers three broad families of IR theory where anarchy figures as a focal assumption—(1) realism and neorealism, (2) English School theory (international society approach), and (3) Kant’s republican peace. Despite normative and conceptual differences otherwise, all three bodies of theory are ultimately based on Hobbes’s argument for a “state of nature.” The article concludes with a summary of the key challenges to the discourse of international anarchy posed by the methodology of economics and economics-based theories that favor the alternative discourse of global hierarchy.
The recent turn to practices in international relations has been touted as a decisive step to provide a comprehensive theory of the field, comparable to the discovery of the “gluon” that revolutionized particle physics. More moderate arguments stress however that making the way we act the center of attention is preferable to having our research agenda set by methodological questions or metatheoretical issues, which gave the great theoretical debates in the field an often ethereal quality. This focus on international practices and the institutions to which they give rise promises to provide the “relevant” knowledge for decision makers as well as for the attentive public. Aside from the usual utilitarian considerations this, argument also calls attention to the fact that not everything that may be true is practically useful, feasible, or allowed. Those questions are of special importance in disciplines that deal with questions of praxis, where issues of the “should” and “ought,” of responsibility and commitment, weigh in heavily and which cannot be reduced to “what happens” by necessity, or “mostly”, or “frequently,” as evidenced by observations (made under ideal conditions, as in experiments, or by inductive inference from a big data set).
To that extent it is somewhat surprising that this “turn” to practice bases its claims on its alleged ability to furnish us with a better theory and provide answers to what “really is”, as specified by the usual epistemological criteria accepted by the mainstream in political science. At the same time, this “turn” pays scant attention to the proprium of “action” that takes place in time and specific contingencies, under strategic conditions characterized by uncertainty (not only by “risk” where we at least must know or correctly guess the distribution of cases) and the possibility of genuine perspective-dissolving surprises (e.g., 9/11 or the fall of the wall in Berlin, or the financial meltdown). Action also frequently has detrimental consequences for others, or involves making choices for others (patients, clients, citizens), so shrugging off problems that impose special duties on actors is hardly possible. The perspective on the “observable,” or what “is,” which is supposed to disclose itself to an unengaged observer and can be used as a criterion for acting and for assessing the actions of others when vetted by the standards of a good theory, therefore seems to be highly problematic.
Whatever we may believe and on whichever side we come down in the end, it is important to be aware of the various philosophical issues and conceptual difficulties that such an assessment requires. It cannot be short-circuited by simple “assumptions” (as “rational” as they might be), or by relying on dubious conceptual stretches, unexamined analogies, or the “kindness of strangers” in our networks.
Behavioralism is a paradigm that became predominant in American social sciences from the 1950s until well into the 1970s. Although its reign did not last beyond the 1980s, it has transformed the fields of (American) political science and international relations (IR) so profoundly that it remains to this day an essential, albeit implicit, component of their identity. The article starts with the context in which behavioralism emerged, then engages the “Behavioral Revolution” in American political science and presents its main epistemic, ontological, and axiological tenets. It then moves more specifically to Behavioralism in IR, and to the terms of its “second debate.” The article concludes with an assessment of Behavioralism’s legacy.
Michel Foucault’s critical approach to understanding power has become very influential in the study of global politics, especially in the work of (critical) IR scholars. The Foucauldian kind of power conception has influenced some IR scholars who adopt key insights from post-structuralist theory to world politics thus producing an analytical orientation, in the sense that all reality is structured first by language with discourses then creating a coherent system of knowledge, objects, and subjects. Of particular importance is Foucault’s notion of biopower, biopolitics, and technology of power. Such toolbox allows (critical) IR scholars to recur and distinguish disciplinary power, governmentality, its types (liberalism, neoliberalism), and biopolitics itself. However, few IR studies differentiate between biopower and biopolitics; yet an extensive variety of international studies issues are analyzed. Additionally, applying Foucault’s notions to global politics has been roundly criticized. This article begins with an introduction followed by a discussion of biopower and biopolitics. It continues with a discussion of the debates in the IR literature on biopower and illustrations of works of IR scholarship that draw on biopower and governmentality for insight into global politics. The article then concludes with a discussion of directions for future research.
Christopher M. Jones
Graham Allison’s Conceptual Models and the Cuban Missile Crisis (1969) and Essence of Decision: Explaining the Cuban Missile Crisis (1971) introduced two new decision-making approaches—the bureaucratic politics model and the organizational process model—to explain the October 1962 confrontation between the United States and the former Soviet Union. Despite being the subject of significant criticism for nearly four decades, the models are enduring elements of the foreign policy analysis lexicon. The bureaucratic politics model, however, has generated and continues to attract far more attention than the organizational process model across a wide range of academic disciplines. The bureaucratic politics model embraces the perspective that foreign policy decisions are the product of political resultants or bargaining between individual leaders in government positions. These resultants emerge from a foreign policy process, characteristic of a competitive game, where multiple players holding different policy preferences struggle, compete, and bargain over the substance and conduct of policy. The policy positions taken by the decision makers are determined largely by their organizational roles. On the other hand, the organizational process model maintains that foreign policy actions are generated by organizational output, namely the behavior of large bureaucracies with parochial priorities and perceptions following standard operating procedures. Thus, foreign policy is the product of organizational output, namely the behavior of multiple bureaucracies with distinct responsibilities and interests following standard operating procedures.
Changes in the environment can impact international relations theory, despite enjoying only a limited amount of attention from scholars of the discipline. The sorts of influence that may be identified include ontology, epistemology, concepts, and methods, all of these being related to varying perspectives on international relations. It is likely that the most profound implications arise at the ontological level, since this establishes assumptions about, for example, whether the world we wish to understand is both political and ecological. However, more recently the recognition of the practical challenge presented by the environment has become widespread, though it has not yet translated into a significant impact on the discipline of international relations, even when theoretical implications are noted. It is now almost obligatory to include the environment in any list of modern international relations concerns, as over time it has become necessary to include peace, underdevelopment, gender, or race, as they quite rightly became recognized as significant aspects of the field. Moreover, the environment, as a relatively novel subject matter, has naturally brought some critique and innovation to the field. However, studies of the environment are also subject to such descriptors as “mainstream” and “radical” in debates about how best to tackle the subject. As is often the case, the debates are sharpest among those with the greatest interest in the subject.
Mackubin Thomas Owens
Civil–military relations is an interdisciplinary area of research, reflecting the work of political scientists, military, sociologists, and historians. History and culture, the constitution of the state and the statutes and practices arising therefrom, changes in the international security environment, technology, the character of conflict, and the changing concept of “soldier-hood” all influence the civil–military relations of a state. There are many possible patterns of civil–military relations that provide different answers to the questions of who controls the military and how, the degree of military influence appropriate for a given society, the appropriate role of the military in a given polity, who serves, and the effectiveness of the military instrument that a given civil–military relations produces. Moreover, there is no “general” or “unified field” theory that successfully explains all of these patterns. For a variety of reasons, Samuel Huntington's institutional theory remains the dominant paradigm for examining civil–military relations. When it comes to the question of civilian control of the military, Peter Feaver’s agency theory corrects some of the flaws in Huntington’s theory. Morris Janowitz and the military sociologists also provide useful insights, especially regarding the question of who serves and related issues. In the case of concordance theory, critics argue that the definition of military intervention sets the bar too low to be meaningful. Ultimately, the patterns of civil–military relations affect national security because of their impact on strategic assessment.
Louis Kriesberg and Joyce Neu
Core concepts of the interdisciplinary social science field of conflict analysis and resolution (CAR) are discussed. Work in the field is based on numerous generally accepted ideas about the nature of conflict and constructive approaches to conflict. These ideas include ways of waging conflicts constructively, tracing the interconnectedness of conflicts, and assessing the multiplicity of actors. Other important core concepts relate to stages of conflicts: emergence, escalation, de-escalation and settlement, and sustaining peace. Finally, current and future issues regarding CAR conceptualizations and their applications are examined.
Even though most conflicts in everyday life manifest themselves as cursory bagatelles, there are conflicts that end up in situations of organized, collective violence (e.g., armed conflict). To understand how trivial contradictions can become meaningful conflicts in a broader societal context, it is crucial to examine the process of conflict escalation. Conflict escalation can be understood as an intensification of a conflict with regard to the observed extent and the means used. An escalating conflict represents a developing social system in its own right, having the legitimization of violence as a key feature. Here, a broader social science perspective on the concept of conflict escalation is offered, outlining its intellectual history, explaining its major perspectives and current emphases, and exploring newer avenues in approaching social conflict.
The academic study of conflict resolution was born as as a critique of mainstream International Relations (IR), which explains why feminist theory and conflict resolution share many things in common. For example, both feminists and conflict resolution scholars challenge traditional power politics grounded in realist or neorealists analyses of conflict. They also share the core belief that war is not inevitable and that human beings have the capacity to resolve conflicts through nonviolent means. In the past two decades, with the expansion of feminist scholarship in IR, feminist interventions in conflict resolution have gained more currency. This essay reviews feminist scholarship in conflict resolution, with particular emphasis on five elements: critiques of the absence and/or marginalization of women in the field and an effort to include women and to make women visible and heard; articulation of a unique feminist standpoint for approaching peacemaking and conflict resolution, which is essentially different to, and qualitatively better than, mainstream (or male-stream) perspectives; feminist theorization of difference in conflict resolution theory and practice (challenges to essentialism, intersections, power and privilege, culture); feminist redefinition of central concepts in the field, especially violence, power, peace, and security; and original feminist research and theorizing, including field research in conflict areas, designed to transform rather than just reform the field. This essay argues that in order to further expand and institutionalize conflict resolution studies, mainstream scholars must be willing to engage seriously the contributions and critiques of feminists.
Jennifer D. Kibbe
Covert action presents a potential policy for decision makers who want something quicker or more muscular than diplomacy but less expensive and obtrusive than military force. In contrast with intelligence, which entails collecting and analyzing information, covert action is an active instrument of foreign policy. The three main categories of covert action include propaganda, political action, and paramilitary action. Another separate category is economic action, which involves destabilizing the target state’s economy in some way. Because of the inherent secrecy of covert action, outside scholars have no way of knowing how much they do or do not know about the topic at hand and it also makes it hard to verify the information, since the information comes from a variety of sources. Covert action literature is particularly strong in case studies of particular operations. There is also a well-developed subsection within the field that focuses on covert action since the end of the Cold War, the role that the Office of Strategic Services (OSS) played during World War II, and covert actions undertaken by other states. However, there are several issues in the covert action literature. These issues include the assessment of the success or failure of particular operations and of the policy instrument as a whole, the tangible and intangible costs incurred by covert action, the ethical questions raised by conducting covert actions as well as the particular methods used and its impact on democracy, the oversight of covert action, and the evolution of US law covering covert action.
Critical geopolitics is concerned with the geographical assumptions and designations that underlie the making of world politics. The goal of critical geopolitics is to elucidate and explain how political actors spatialize international politics and represent it as a “world” characterized by particular types of places. Eschewing the traditional question of how geography does or can influence politics, critical geopolitics foregrounds “the politics of the geographical specification of politics.” By questioning the assumptions that underpin geopolitical claims, critical geopolitics has evolved from its roots in the poststructuralist, feminist, and postcolonial critique of traditional geopolitics into a major subfield of mainstream human geography. This essay shows that much of critical geopolitics problematizes the statist conceptions of power in social sciences, a conceptualization that John Agnew has called the “territorial trap.” Along with political geography more generally, critical geopolitics argues that spatiality is not confined to territoriality. The discursive construction of social reality is shaped by specific political agents, including intellectuals of statecraft. In addition to the scholarship that draws empirically on the rhetorical strategies of intellectuals of statecraft, there is also a rich body of work on popular geopolitics, and more specifically on resistance geopolitics or anti-geopolitics. Another emerging field of inquiry within critical geopolitics is feminist geopolitics, which shifts the focus from the operations of elite agents to the constructions of political subjects in everyday political practice. Clearly, the heterogeneity of critical geopolitics is central to its vibrancy and success.
Critical international relations theory (CIRT) is not only an academic approach but also an emancipatory project committed to the formation of a more equal and just world. It seeks to explain the reasons why the realization of this goal is difficult to achieve. What is crucial here is not only the social explanation, but also politically motivated action to achieve an alternative set of social relations based on justice and equality. Critical theory in international relations (IR) is part of the post-positivist turn or the so-called “fourth debate,” which followed the inter-paradigm debate of the 1970s. Post-positivism consists of a plurality of theoretical and epistemological positions that opened up wide ranging criticisms of the neo-realist “orthodoxy” that has dominated IR theorizing since the beginning of 1980s. Critical theory has challenged the mainstream understanding of IR, and has spurred the development of alternative forms of analysis and approaches. Moreover, since the beginning of the 1980s, different types of CIRT have become the main alternative to mainstream IR. The general aim of CIRT can be summed up by Marx’s eleventh thesis on Feuerbach that “philosophers have only interpreted the world in various ways; the point is to change it.” A specific tradition of critical thought in IR, derived from Marx, comprises the normative Critical Theory (CT) of the Frankfurt School—termed the “structural critical theory”—since it focuses more on the sociological features and dynamics of capitalism.
Critical theory in International Relations originated from the Marxist tradition which, during the mid- to late Cold War, formed the basis of dependency and world systems theory. In the years before and after the Cold War, critical theory became part of a larger post-positivist challenge to the discipline and to the development of critical security studies. At the heart of contestation within the broader arena of critical security is the concept of emancipation, developed by members of the Frankfurt School such as Theodor W. Adorno and Max Horkheimer. Several key debates have been at the center of critical security studies relating to the construction of threats, identity and difference, human security, and emancipation. In particular, critical security analysts have addressed the question of how, given the range of threats or risks that exist in the world, some threats come to have priority over others and become the focus of discourses of security. Also, some scholars have disputed the idea that identity is dependent on difference. The concept of human security shifts attention away from states to individuals, emphasizing human rights, safety from violence, and sustainable development. In the case of emancipation, critical theorists have expressed concern that the concept is too closely linked with modernity, meta-narratives, especially Marxism and liberalism, and the Enlightenment belief that humanity is progressing toward a more perfect future. What is needed is not to avoid emancipation per se, but to pay close attention to its underlying assumptions.
Cultural homogenization is understood as a state-led policy aimed at cultural standardization and the overlap between state and culture. Homogeneity, however, is an ideological construct, presupposing the existence of a unified, organic community. It does not describe an actual phenomenon. Genocide and ethnic cleansing, meanwhile, can be described as a form of “social engineering” and radical homogenization. Together, these concepts can be seen as part of a continuum when considered as part of the process of state-building, where the goal has often been to forge cohesive, unified communities of citizens under governmental control. Homogenizing attempts can be traced as far back as ancient and medieval times, depending on how historians choose to approach the subject. Ideally, however, the history of systematic cultural homogenization begins at the French Revolution. With the French Revolution, the physical elimination of ideological-cultural opponents was pursued, together with a broader drive to “nationalize” the masses. This mobilizing-homogenizing thrust was widely shared by the usually fractious French revolutionary elites. Homogenization later peaked during the twentieth century, when state nationalism and its attendant politics emerged, resulting in a more coordinated, systematic approach toward cultural standardization. Nowadays, there are numerous methods to achieving homogenization, from interstate wars to forced migration and even to the more subtle shifts in the socio-political climate brought about by neoliberal globalization.
Religion and culture have historically been neglected in international relations (IR) theories and in political science more generally. It was only recently that IR began to consider the role of culture and religion in war and peace. Several main scholarly trends in the study of culture, religion, conflict, and peace can be identified, starting with the definitional problems that IR scholars had to deal with as they tried to incorporate culture and religion. The first major attempt in the IR field to understand war almost exclusively through the religious prism was that of Samuel Huntington, who in his Clash of Civilization (1993, 1996) identifies two main reasons why religion can cause war: first, religion can be considered as a primordial and immutable identity; and second, religion is a form of ideology rather than identity. The scholarly literature has also addressed themes such as religious fundamentalism and violence, the role of religious actors in international conflict, the practical use of religion and culture to promote peace via diplomacy, and engagement of religion and culture in existing peace theories such as democratic peace theory. Avenues for future research may include the relational and constantly changing aspects of religion; what, when, and how various religious interpretations receive political prominence in promoting conflict or peace; how religion can be used as an independent variable across cases; and the hidden set of assumptions that are embedded in the cultural and religion labels.
Thomas E. Doyle
Deontological international ethics describes, analyzes, and assesses the principles governing the interactions of actors at and across various levels of society; focuses on the relations between states and other international actors; and is concerned with identifying and specifying the moral duties that each kind of international actor bears toward all others. The core theoretical elements of deontological international ethics include accounts of individual and collective agency, moral reason, the moral nature of action, and respect for the moral law as a necessary feature of ethical action. There are three historical phases of deontological international ethics: divine command and natural law ethics prior to Kant, late-modern thinker Immanuel Kant’s international ethics, and contemporary neo-Kantian approaches to nuclear ethics and transnational economic relations. The divine command ethical theories posit divine authority as the absolute and incontrovertible source of moral obligation. Meanwhile, natural law focuses on the intrinsically moral nature of military action and the centrality of moral agency and intention in the rightful use of force. On the other hand, Kant’s systemic deontological ethical theory posits individuals and states as autonomous and rational moral agents, identifies the categorical imperative as the supreme rational principle or morality and the concept of public right as its political corollary, describes a formal method for actors to determine their moral duty in ideal and non-ideal contexts, and applies this theory to the problems of interstate conflict and commerce.