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This article was originally published by Geopolitical Futures on 19 October 2017.
Blending the policies of his predecessors, the Chinese president is trying to liberalize with an iron fist.
The world has changed since modern China was founded, and it seems that China, not for the first time, is changing with it. When Mao Zedong established the republic in 1949, having fought a civil war to claim it, China was poor and unstable. To reinstate stability he ruled absolutely, his government asserting itself into most other state institutions. Private property was outlawed, and industrialization was mandated, from the top down, in an otherwise agrarian society. The goal was to disrupt China’s feudal economic system that enriched landlords but left most of the rest of the country in poverty. Mao’s techniques ensured compliance with government policies, but they did little to improve the country’s underdeveloped economy. This is what we consider the first era of communist rule.
This article was originally published by the European Council on Foreign Relations (ECFR) on 12 May 2017.
On May 19, the Islamic Republic of Iran holds presidential elections, the first following the landmark 2015 nuclear agreement. Incumbent President Hassan Rouhani is running against five other candidates, approved by Iran’s Guardian Council to compete in the election. The race has centred heavily on economic policies for tackling high unemployment and growing inequality, together with how to reintegrate the country into global financial platforms following the rollback of sanctions in the aftermath of the nuclear deal.
Policy decisions in Iran are largely devised through consensus among the various leadership figures represented in the Supreme National Security Council (SNSC). The SNSC is headed by Iran’s Supreme Leader Ali Khamenei, who is the final arbiter on matters of national security, but the presidential role has proven capable of steering decisions towards moderate or radical positions. For European governments and businesses that have long dealt with the Islamic Republic, there is a clear distinction between the administrations of former presidents Mohammad Khatami, Mahmoud Ahmadinejad and Rouhani.
This article was originally published by openDemocracy on 26 April 2017.
Why has Europe failed to inspire its citizens in a similar way to other ideas such as the nation, socialism or human rights? Here are some answers and some solutions.
In 2002, Jurgen Habermas and Ulrich Beck celebrated the great successes of the European Union: the re-unification of Germany, the expansion to the East, the successful introduction of the Euro. Old enmities had been left behind and former enemies collaborated in peaceful competition creating the most successful economic region in the world. Europe was becoming the model for the future of humanity.
The reality is different today. Europe is a dysfunctional entity that has betrayed its foundational values. Politicians, commentators and mainstream academics were aghast at the victories of Brexit and Trump. ‘Politics has gone mad’ said many. ‘The world is crumbling before our eyes’ intoned the French Ambassador to America.
Yet the rise of right wing populism and euroscepticism was not unpredictable. The economic, political and cultural trends leading to Brexit, Trump and the rise of the xenophobic and nationalist right-wing are similar and well-known. They did not seem to worry the European elites until recently.
This article was originally published by E-International Relations on 18 November 2016.
How are some discourses more powerful than others? Why do some kinds of discourses resonate more widely than others? One need only look around at recent politics in the US and the UK, for example, to see the crucial importance of these questions. With the British public recently voting for “Brexit,” and considerable numbers of Americans reacting favorably to Donald Trump, it is imperative that International Relations (IR) scholars develop frameworks that are able to grapple with the complex politics of language, affect/emotion, and subjectivity. As the public debate surrounding “Brexit” often revolved around contestations over British national identity, and Trump’s heated rhetoric taps into strands of American nationalism, these and other contemporary debates often hinge on the processes through which collective subjects – the collective “us” – are produced through eliciting particular kinds of emotional responses. People become affectively attached and invested in the images of the national “we” that are presented to them.
Who we are – our identities as subjects – is intimately bound to the power of language. Although the study of identity and discourse has been a part of IR for some time (Campbell 1998; Hansen 2006), their relationship to emotional factors such as desire has largely been downplayed. This is key because desire is the basic dynamic driving the social construction process in general and the social construction of subjectivity in particular. In my book, The Politics of Subjectivity in American Foreign Policy Discourses, I develop a framework that analyzes how these factors interweave to produce political subjects – the collective us. Consequently, these factors underpin the power and effectiveness of political language. In doing so, the framework takes a useful step forward in IR theory because it helps to analytically pinpoint why certain kinds of narratives are more likely sources of emotional investment – and therefore more likely to be politically efficacious – than others. Consequently, the framework unpacks the key elements that sustain political notions that are taken to be “common sense.” That is, the framework highlights the emotional investments of desire in the constructs of identity that narratives of political “common sense” often offer.
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This article was originally published by War on the Rocks on 8 September 2016.
During a recent trip to my hometown of Najaf in southern Iraq, I stumbled across a book titled My Leader Khamenei in the personal library of a cleric studying in the Islamic seminary known as the Hawza. He had picked it up at a bookstore near the shrine of Imam Ali, where the first Shia Imam is buried. It is a popular destination for Muslim pilgrims – especially Shia Muslims – from across the world.
Najaf, which lies 100 miles south of Baghdad, is the heartland of Shia Islam. Home to a seminary established in the early 11th century and the seat of the Marja’iyya – the influential religious establishment led by Ayatollahs.