Differing about Difference: Relational IR from around the World

2020 ◽  
Author(s):  
Tamara A Trownsell ◽  
Arlene B Tickner ◽  
Amaya Querejazu ◽  
Jarrad Reddekop ◽  
Giorgio Shani ◽  
...  
Keyword(s):  
Middle East ◽  
International Relations ◽  
East Asia ◽  
South Asia ◽  
Central Concern ◽  
Relational Work ◽  
The Andes ◽  
The World ◽  
Similarity And Difference

Abstract Difference, a central concern to the study of international relations (IR), has not had its ontological foundations adequately disrupted. This forum explores how existential assumptions rooted in relational logics provide a significantly distinct set of tools that drive us to re-orient how we perceive, interpret, and engage both similarity and difference. Taking their cues from cosmological commitments originating in the Andes, South Asia, East Asia, and the Middle East, the six contributions explore how our existential assumptions affect the ways in which we deal with difference as theorists, researchers, and teachers. This initial conversation pinpoints key content and foci of future relational work in IR.

scholarly journals Mapping practices and spatiality in IR knowledge production: from detachment to emancipation

2021 ◽  
pp. 135406612110627
Author(s):  
Beverley Loke ◽  
Catherine Owen
Keyword(s):  
Middle East ◽  
International Relations ◽  
East Asia ◽  
South Asia ◽  
Knowledge Production ◽  
Qualitative Interviews ◽  
The World ◽  
Production Practices ◽  
Modes Of Engagement ◽  
Forms Of Knowledge

This article conceptualises the variety of approaches taken by International Relations (IR) scholars around the world to dominant forms of knowledge production in IR. In doing so, it advances Global IR debates along two axes: on practices and on spatiality. We argue that binary conceptions are unhelpful and that engagement with knowledge production practices is best captured by a landscape of complexity, requiring a deeper interrogation of positionality, globality and context. Using 26 qualitative interviews with IR academics at institutions in East Asia, South Asia, the Middle East, Eurasia and Africa, we construct a typology comprising seven modes of engagement that capture the conflicted relationships to dominant forms and practices of knowledge production in IR. The typology is intended to highlight the variation, complexity and contextual particularities in global IR knowledge production practices and to enable an interrogation of spatial hierarchies that unsettle conventional geopolitical West/non-West fault-lines.

English in Asia, Asian Englishes, and the issue of proficiency

English Today ◽  
2008 ◽  
Vol 24 (2) ◽  
pp. 3-12 ◽  
Author(s):  
Kingsley Bolton
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
East Asia ◽  
South Asia ◽  
Central Asia ◽  
English Learning ◽  
Outer Circle ◽  
Asian Region ◽  
The World ◽  
Basic Issue

ABSTRACTThe contemporary visibility and importance of English throughout the Asian region coupled with the emergence and development of distinct varieties of Asian Englishes have played an important part in the global story of English in recent years. Across Asia, the numbers of people having at least a functional command of the language have grown exponentially over the last four decades, and current changes in the sociolinguistic realities of the region are often so rapid that it is difficult for academic commentators to keep pace. One basic issue in the telling of this story is the question of what it is we mean by the term ‘Asia’, itself a word of contested etymology, whose geographical reference has ranged in application from the Middle East to Central Asia, and from the Indian sub-continent to Japan and Korea. In this article, my discussion will focus on the countries of South Asia, Southeast Asia, and East Asia, as it is in these regions that we find not only the greatest concentration of ‘outer-circle’ English-using societies but also a number of the most populous English-learning and English-knowing nations in the world.

scholarly journals Urogynaecology Training in South East Asia (SEA) and Asia

2019 ◽  
Vol 27 (1) ◽  
pp. 1 ◽  
Author(s):  
Ng Kwok Weng Roy
Keyword(s):  
Middle East ◽  
East Asia ◽  
South Asia ◽  
Viet Nam ◽  
South East Asia ◽  
The West ◽  
The Third ◽  
Timor Leste ◽  
The World ◽  
Land Mass

South East Asia (SEA) is made up of 11 countries (Viet-nam, Laos, Cambodia, Thailand, Myanmar, Malaysia, Singapore, Brunei, Philippines, Indonesia and Timor Leste) from Myanmar in the northwest to Timor Leste in the far south east. It is one of the most far flung region in Asia, with a land mass of 4.5 million km2 and theitspopulation of 641 million makes it the third most populous geographical region in the world after South Asia and East Asia. Asia is the world’s largest most populous continent stretching from the Middle East in the west to Japan in the east with a population of 4.567 billion.

The Strange Journey of the Tributary System

2021 ◽  
pp. 030582982110506
Author(s):  
Yuan-kang Wang
Keyword(s):  
International Relations ◽  
East Asia ◽  
International Society ◽  
Internal Conflicts ◽  
The World ◽  
Cultural Sphere ◽  
Tributary System ◽  
Material Power

Scholars of international relations have embraced the tributary system as the dominant lens to studying historical orders of East Asia. Hendrik Spruyt’s The World Imagined, a rare gem in the study of comparative international orders, argues that the tributary system articulated the ontology of the historical East Asia international society. This article cautions against two common pitfalls. First, the tributary system is a modern conceptual construct that can blind researchers to other types of political orders existing throughout East Asia’s diverse landscape and history, thus contributing to a Sinocentric bias. Both the Mongols and the Tibetans adopted a distinctive set of rules of inter-polity conduct that have little to do with the Chinese tributary system. Second, the tributary system perpetuates the myth that East Asia has been historically peaceful, while glossing over the numerous interpolity warfare that took place in the region as well as internal conflicts within the same cultural sphere of a state. I argue that our understanding of international orders can be substantially enriched when we take material power seriously and study its interplay with ideational factors.

Introduction: Comparative Perspectives on Islamisation

Islamisation ◽  
2017 ◽  
pp. 1-18
Author(s):  
A. C. S. Peacock
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
South Asia ◽  
Cultural Change ◽  
Popular Media ◽  
Seventh Century ◽  
The World ◽  
Populated State ◽  
Muslim Majority ◽  
Almost All

The Arab conquests of the Middle East and much of North Africa and Central Asia in the seventh century mark the beginning of a process of religious and cultural change which ultimately resulted in the present Muslim-majority populations of almost all of these regions (see Figure 1.1). Yet the countries with the greatest Muslim populations today exist outside the Middle East in South Asia (India, Pakistan and Bangladesh) and in Southeast Asia, where Indonesia constitutes the largest Muslim-populated state in the world. Islam spread far into Africa and Europe too, and significant Muslim populations also arose in parts of the world which remained mostly non-Muslim, such as China and Ethiopia. This spread of Islam is often referred to as ‘Islamisation’, a term widespread in scholarship and in recent times in more popular media.

scholarly journals Borders and Mobility in South Asia and Beyond

2019 ◽  
Author(s):  
Reece Jones ◽  
Md. Azmeary Ferdoush
Keyword(s):  
North America ◽  
Middle East ◽  
South Asia ◽  
Interdisciplinary Work ◽  
Gulf Countries ◽  
The World

<div>The world is experiencing one of the largest movements of people in history with 65 million people in 2015 alone displaced by conflict, the majority of these coming from Asia. This book offers a deep engagement with individuals whose lives were shaped by encounters with borders: by telling the stories of a poor Bangladeshi women who regularly crosses the India border to visit family, Muslims from India living in Gulf countries for work, and the traumatic journey of a young Afghan man as he sets off on foot towards Germany. </div><div>The international and interdisciplinary work in this book analyses how mobility and diaspora are engaged in literature and media and how the lives of migrants are transformed during their journey to new homes in South Asia, the Middle East, North America, and Europe, coalescing in a timely portrait of migrancy and undesired mobility. </div><div><br></div>

scholarly journals KONTRIBUSI ISLAM TERHADAP MASA DEPAN PERADABAN DI ASIA TENGGARA

2012 ◽  
Vol 36 (1) ◽  
Author(s):  
Bahrul Hayat
Keyword(s):  
Seventeenth Century ◽  
Middle East ◽  
Southeast Asia ◽  
South Asia ◽  
Political Islam ◽  
Southeast Asian ◽  
Islamic Revival ◽  
The World ◽  
The Face ◽  
Arab Middle East

<p>Abstrak: Beberapa ahli memperkirakan ada sekitar 1,6 miliar orang Muslim di dunia, di mana 62.1 % dari mereka hidup di kawasan Asia. Hanya 15 % adalah Muslim Arab, sedangkan hampir sepertiga hidup di Asia Tenggara. Islam di Asia Tenggara relatif lebih moderat dibandingkan Islam di Timur Tengah. Sifat moderasi ini merupakan bagian yang tidak terpisah dari perkembangan Islam di Asia Tenggara. Islam sampai ke Asia Tenggara melalui jalur perdagangan dan tidak melalui penaklukan militer seperti yang banyak terjadi di dunia Arab, Asia Selatan dan Timur Tengah. Islam juga diwarnai pada paham animisme, Hindu, dan tradisi Buddha di Indonesia, yang memberikan ciri sinkritisme. Islam baru tersebar di Asia Tenggara pada akhir abad ke-17. Kebangkitan Islam telah mengubah wajah politik  Islam di Asia Tenggara. Memang benar bahwa Islam Asia Tenggara termasuk di antara Islam yang sangat minimal corak kearabannya yang diakibatkan oleh proses islamisasi yang pada umumnya berlangsung damai.</p><p><br />Abctract: The Contribution of Islam towards Southeast Asian Future Civilization. By some estimates there are approximately 1.6 billion Muslims in the world, of which 62.1% live in Asia. Only 15% of Muslims are Arab, while almost one third live in Southeast Asia. Islam in Southeast Asia is relatively more moderate in character than in much of the Middle East. This moderation stems in part from the way Islam evolved in Southeast Asia. Islam came to Southeast Asia with traders rather than through military conquest as it did in much of South Asia and the Arab Middle East. Islam also was overlaid on animist, Hindu, and Buddhist traditions in Indonesia, which are said to give it a more syncretic aspect. Islam spread throughout much of Southeast Asia by the end of the seventeenth century. The Islamic revival is changing the face of political Islam in Southeast Asia. It is true that Southeast Asian Islam is among the least Arabicized forms of Islam, largely as a result of a process of Islamization that was generally peaceful.</p><p><br />Kata Kunci: Islam, Asia Tenggara, peradaban</p>

scholarly journals Introduction—Issues and Debates on Religion and International Relations in the Middle East

Religions ◽  
2020 ◽  
Vol 11 (5) ◽  
pp. 263
Author(s):  
Sotiris Roussos
Keyword(s):  
Middle East ◽  
International Relations ◽  
20Th Century ◽  
International Politics ◽  
Scientific Revolutions ◽  
The World

By the end of the 20th century, after great political upheavals, two world wars, the decolonization process and political, social and scientific revolutions, it is hard to miss that the world is in a deep de-secularization process. In the Middle East, this process has taken multiple trajectories and has made geopolitics of religion central in reshaping regional issues and in restructuring modes of international politics and international system’s intervention in the Middle East.

Not by Power Alone

Worldview ◽  
1972 ◽  
Vol 15 (7) ◽  
pp. 15-16
Author(s):  
James Reston
Keyword(s):  
Middle East ◽  
South Asia ◽  
Roman Catholic ◽  
Moral Judgments ◽  
Contemporary History ◽  
Men And Women ◽  
The World

These are hard days for men and women who believe in the moral judgments of history and cling, for all our doubts, to the Christmas ideal of world unity and brotherhood.For there is no unity in the world at the end of 1971, and far from supporting the religious mission of peace and goodwill on earth, the saddest and bitterest quarrels of contemporary history are between Moslem and Hindu on the subcontinent of South Asia, between Jew and Arab in the Middle East and between Protestant and Roman Catholic in Ireland.

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