In the latest edition of the Duck podcast I talk with Philip Cunliffe, Senior Lecturer at the University of Kent, about his new book The New Twenty Years Crisis. We agree to disagree on almost every point of discussion, but in the finest tradition of intellectual engagement…
I’m working on a new project about the use of religion in power politics (part of which I’ll be presenting “at” APSA this week). I’m finding good evidence, but the framing is tricky. Religion as a power political tool happens, and matters, but it rarely works out the way the wielders intended. Is this an example of ideas mattering in international relations, or an example of their limits? The fact that I feel forced into such a binary reflects a broader issue in the sub-field.
As we all learn in Intro to IR, the study of ideas revolves around constructivism. With the emergence of neorealism and neoliberalism in the 1980s, IR became overly rationalist and materialist. Constructivism developed as a reaction to this, producing numerous studies on the way intersubjective beliefs guided and shaped state behavior. After the paradigm wars faded, “constructivist-y” studies continued, with important work focusing on the role of rhetoric and practices in international relations.
Like so much else in international relations, the answer to this question seems “obvious.” But, like so much else, it gets trickier when we really investigate the situation, and it reveals nuances to international relations that many scholars and policy analysts overlook.
About a week ago, Egypt sent medical equipment to the United States to help in the fight against Covid-19. The packages were printed with “From the Egyptian People to the American People.” This prompted many dark jokes, as Egypt is currently suffering a major Covid-19 outbreak it is struggling to contain. Then Turkey followed suit. Turkey sent a plane with medical equipment to the United States, despite also suffering a Covid-19 outbreak.
The “obvious” explanation is economic: Egypt depends on US aid, so they want to keep us happy. Turkey doesn’t, but its economy is struggling so maybe they want to ensure the United States will help them if needed.
As the world rushes to respond to the Covid-19 pandemic, international relations scholars have a lot to say. We are not public health experts, or pathologists. But we can speak to the way states respond to common threats and the political process needed to formulate an effective response. One common reference is the realist idea of self-interest driving state behavior and undermining collective action. Yet, while realism as an inclination can explain what’s going on, Realism as a scholarly theory cannot.
Many scholars and general observers of international relations have reacted with frustration at state responses to Covid-19. The Trump Administration delayed testing and has provided insufficient information or help to states and communities. Britain’s Boris Johnson vacillated from doing nothing to locking down the country. China failed to be sufficiently transparent during the early stages of the pandemic.
Is it a mistake to push back on a senior scholar (whose work you admire) right before ISA? Maybe. Is it overkill to post twice in one week? Probably (sorry Duck superiors). But I had to say something about this Christian Reus-Smit piece in Foreign Policy–based on his new book—claiming IR doesn’t understand culture. It’s an example of the sort of well-meaning critique that fails to really engage with work being done in IR, which can divide and undermine scholars who should be working together.
Reus-Smit argues IR sees culture in an outdated manner, approaching cultures “as tightly integrated, neatly bounded, and clearly differentiated” entities that are “causally powerful.” He argues this misrepresents reality, ignores advances in other fields, and is a common failing across realist, rationalist and constructivist theories.
Dillon Tatum had an interesting post here last week, calling for a “radical” international relations. As Tatum notes, “radicalism intervenes in the political domain with the goal of fundamental transformation” and IR could function similarly.
What would that look like? I think many would imagine a radical IR as radical in its approaches and methods. That is, scholars would critically examine biases and assumptions, uncover power structures and erase them. In this envisioning of critical IR, conventional methods—quantitative analyses, positivist qualitative studies—are part of the problem. They limit the questions we ask and the type of answers we accept as valid.
But is this really the case? Must IR reshape itself to push back on the common wisdom and make the world a better place? I’m not sure. Looking at music, Frank Zappa was certainly radical, in both approach and implication. But Brian Wilson, while adhering to standard pop sensibilities, used the “rules” to produce music with far-reaching, shockingly radical implications. Maybe it could be the same with IR.
Over the weekend IR Twitter was abuzz with both the Red Sox winning the world series and a multi-threaded discussion on liberal international order. Regarding the former I have very little to say except that I think Boston baseball might be overrepresented in academe (not just in political science), and that this over representation likely tracks with the clustering of elite schools in New England. But on the latter, there is much more still to be said about international order. Paul Post (@profpaulpoast) has the master summary for the twitter scholars. While I enjoyed reading up on the debate this weekend, I couldn’t help but notice something unsatisfying about too.
Over the weekend, fellow guest contributor Luke Perez had an interesting post on whether we need to include the grand paradigms of international relations (realism, liberalism, and constructivism) in foreign policy classes. He makes some good points on how to customize courses for foreign policy students; be sure to read it if you haven’t. I’d like to go further and ask whether we need to teach these paradigms at all.
I’m coming at this from a different perspective than Perez. I teach at an undergraduate focused institution. So I’m preparing students for a broad array of potential political science careers. But the issue with the paradigms’ importance transcends any single realm of higher education.
To commemorate the 70th anniversary of International Organization, the editorial team asked former editors of the journal to reflect on their time overseeing the journal as well as on the most significant articles published during their tenure. I recently read Stephen Krasner’s reflection and was surprised by a number of conclusions he draws regarding scholarship on ideas, norms and nonmaterial factors in international relations.
Starting with Peter Haas’ “Introduction: Epistemic Communities and International Policy Coordination,” one of the two most cited articles published during Krasner’s tenure as editor, Krasner argues that articles on nonmaterial factors
These papers, however, and others by scholars such as Martha Finnemore, Kathryn Sikkink, and Michael Barnett (who did not publish in International Organization during my tenure as editor but have under other editors), have not generated a research program, at least not in the United States, that is as robust as those associated with analyses of material well-being and power.
Given that ideology or beliefs that are not directly generated by concerns about physical power and material well-being play such a prominent role in many of the challenges faced by the United States and other industrialized countries, the relative absence of scholarly concern with such questions is striking.
These are provocative statements given that the authors he lists have generated scholarship that has spawned productive research agendas in numerous areas of international politics from the study of international organizations, to NGOs, to human rights and security. Let’s explore Krasner’s claims that research on nonmaterial factors is “not robust” and “absent” in international relations. Continue reading
Thanks to PTJ, ISQ Online is running a debate about the scope and nature of the ‘practice turn’ in the study of world politics. The symposium centers around a recent International Studies Quarterly article by Christian Bueger and Frank Gadinger, “The Play of International Practice.”*
Last week the New America Foundation hosted its launch for an interdisciplinary cybersecurity initiative. I was fortunate enough to be asked to attend and speak, but the real benefit was that I was afforded an opportunity to listen to some really remarkable people in the cyber community discuss cybersecurity, law, and war. I listened to a few very interesting comments. For instance, Assistant Attorney General, John Carlin, claimed that “we” (i.e. the United States) have “solved the attribution problem, and the National Security Agency Director & Cyber Command (CYBERCOM) Commander, Admiral Mike Rogers, say that he will never act outside of the bounds of law in his two roles. These statements got me to thinking about war, cyberspace and international relations (IR).
In particular, IR scholars have tended to argue over the definitions of “cyberwar,” and whether and to what extent we ought to view this new technology as a “game-changer” (Clarke and Knake 2010; Rid 2011; Stone 2011; Gartzke 2013; Kello 2013; Valeriano and Maness 2015). Liff (2012), for instance, argues that cyber power is not a “new absolute weapon,” and it is instead beholden to the same rationale of the bargaining model of war. Of course, the problem for Liff is that the “absolute weapon” he utilizes as a foil for cyber weapons/war is not equivalent in any sense, as the “absolute weapon,” according to Brodie, is the nuclear weapon and so has a different and unique bargaining logic unto itself (Schelling 1977). Conventional weapons follow a different logic (George and Smoke 1974).
Editor’s Note: this is an abbreviated version of a post that originally appeared on my personal blog.
In my previous post, I articulated one way international institutions can deter bad behavior. In this post, I’ll argue that even if we assume institutions don’t have access to information that isn’t already available to states, they still matter more than some appreciate.
One of the most prominent criticisms of institutions is that they are epiphenomenal—that they put a name on behavior that would have occurred anyway. That is, some have argued that the good news about compliance is not necessarily good news about cooperation because treaties may simply screen rather than constrain.
But the one does not necessarily imply the other. That is, even if institutions merely screen without constraining, this may nonetheless give us cause to celebrate international institutions. Below, I discuss a result from a formal model in which institutions screen but do not constrain—a model where the willingness of any given state to comply with a cooperative outcome is the same regardless of whether they join the institution. But it is nonetheless true in this model that fewer states would cooperate in the absence of institutions. In other words, when assessing the impact of institutions, we have to be very clear about what our standards are (as Martin and others (1 and 2) have argued). There is an important distinction between the claim that institutions alter state preferences and the claim that they merely separate nice, trustworthy types from bad, untrustworthy types, and I do not wish to downplay it. But it is nonetheless true that screening matters.
Editor’s Note: this is an abbreviated version of a post that originally appeared on my personal blog.
How can international institutions foster cooperation given that they lack enforcement capability? One view, quite simply, is that they can’t. This view is shared by realists and many outside the academy.
Many would argue this critique is unfair. It is too easy to jump from “can’t control rogue states” to “completely worthless” or “false promise” or what have you. Even states that view one another as friends sometimes fail to reap all the possible benefits of international cooperation due to coordination problems, collaboration problems, etc, and institutions may help such states leave a little less money lying on the ground. There’s also pretty strong evidence that UN peacekeeping works, particularly when it has the consent of all the parties involved. Sure, that’s an important caveat, but we shouldn’t trivialize the large number of lives that have likely been saved as a result of the UN’s efforts.
But let’s set those things aside. Is the best we can say about the UN that it helps those who want to be helped but is of no real consequence to the behavior of “rogue” states? I would argue that the answer is “sort of, but only if we adopt a fairly extreme definition of ‘rogue’.” But if we don’t define “rogue” states as those that do misbehave, but those who would like to, then the answer is almost certainly no, the UN does not just allow the good guys to do a little bit better on the margins. It actually changes the intentions of those we might otherwise see as bad guys.
(Note: This post is cross-posted at The Research Centre in International Relations at King’s College, London’s Blog)
Feminist theorists have long made and substantiated the argument that gender “matters” in International Relations (IR) theory and practice, and that it matters in complicated and hybrid ways. Gender analysis has been used (in my view effectively) across a wide spectrum of theoretical approaches, issue areas, and contemporary political events. I thought about this as I was reading news stories and opinion pieces expressing disappointment that Malala Yousafzai did not win the Nobel Peace Prize. There are so many gendered dimensions to her story: her activism and agency; the gendered reaction to by the Pakistani Taliban; the gendered reaction to that repression around the world; the gendered narratives surrounding her candidacy for the Nobel Peach Prize; and then the gendered reactions to the Nobel committee’s choice not to select her. All of these gendered framings, reactions, and receptions went on in the context of a gendered conflict between gendered states in what I would argue is a gendered international system. Reading those stories was, to me, another example of how gender “matters” in global politics – an example which could richly inform IR theory.
But what part of IR theory? Where does feminism fit? Is it another “ism” to go along with realisms, liberalisms, and the like? Does it cut across the “isms”? Where does it fit politically? Epistemologically? Methodologically? This question has been tackled again and again by feminist IR theorists like Ann Tickner, Marianne Marchand, Cynthia Weber, Marysia Zalewski, and Jill Steans, as well as by some theorists in mainstream IR interested in the question of feminisms’ fit. In the rest of this short post, I suggest that perhaps fit and positionality are the wrong language to talk about the relationship between feminist work on global politics and the field of IR in which it is (at least partly) situated.
The Chinese state media could perhaps be forgiven for mistaking fictional Battlestar Galactica blueprints for future US fleet schematics this week, given this. Continue reading
In our conclusion to Kiersey and Neumann’s Battlestar Galatica and International Relations, Peter Henne and I lament the relative lack of interest among cultural-turn international-relations scholars in video games. Our case rests on a comparison of the number of people who have played franchises such as Halo and Mass Effect to those who have watched the re-imagined BSG.
But the downside to neglect isn’t simply about the size of audience and consequent real-world significance. Non-gamers may not know it, but recent years have seen a wave of experimentation in video games driven by the rise of independent developers. Sure, much of the work has been, at best, incremental and, at worst, hackneyed, but the overall trend has pushed gaming into something more recognizable to non-gamers as artistic expression. Continue reading
It’s always a pleasure to guest-post my good friend Dave Kang. Dave teaches at the University of Southern California and runs their Korean Studies Institute (the pic). Here are some previous guest posts he’s written (one, two, three).
Here is his encouragement to actually apply international relations theory to East Asia. I can’t agree more. There is far too much superficial, think-tank wonkery about East Asia (how many nukes does China have? will Pyongyang test another missile? and so on), and not nearly enough real theory. Dave does that, and you should too. So instead of yet another, I’ve-read-this-all-before policy essay about the South China Sea or China’s aircraft carrier, the essays referenced below should be good encouragement that we write something richer.
“Thanks to Bob and DoM for letting me guest-post yet again. I have an article on “International Relations Theory and East Asian History” that appears in the current issue of the Journal of East Asian Studies, edited by Stephan Haggard. In conjunction with this post, Lynne Rienner will make the article freely available to all for the next 30 days; you can download it here until October 1.
The entire issue is devoted to the international relations of historical East Asia. The special issue features essays by James Anderson, Kirk Larsen, Jiyoung Lee, Seohyun Park, Kenneth Robinson, and Yuan-kang Wang, all exploring different aspects of IR and East Asia in many disparate epochs and areas.
I sometimes surprise people when I say that I have no idea what rational choice is.1 How can a game theorist say such a thing? Especially one who spends so much time on the internet arguing about rational choice?
I just completed a significant update of the international-relations theory syllabi collection. Although currently hosted at the Duck of Minerva, this collection is an initiative of the THEORY section of the International Studies Association. Massive props to the former THEORY officers for getting it running.
I’m again asking for anyone who is interested in submitting syllabi to contact me.