Love plays an important role in the normative production and sustenance of order. Historically implicated in imaginaries of order, it has been evoked to constitute community, legitimate coercion and (dis)empower. Put differently, love provides the affective glue that binds groups, frames feelings to enable and constrain action and is integral to the workings of power. Love can be evoked and governed for various political ends. Complicating accounts of love as a positive emotion, this article uncovers love’s neglected history in disciplinary International Relations (IR) as an ideological mask that conceals its implication in violent worldmaking projects of empire, war and domination. To illustrate this, it identifies three ideal-typical – or Hegelian, Augustinian and Nietzschean – logics that exemplify love’s ordering work and examines how they find expression in the work of three leading figures of disciplinary IR, namely Alfred Zimmern (1859–1957), Reinhold Niebuhr (1892–1971) and Hans Morgenthau (1904–1980).
Questo articolo riassume lo sviluppo storico della diaspora cinese nello spazio post-sovietico, dalle prime migrazioni cinesi in epoca pre-rivoluzionaria alla situazione attuale, evidenziandone le principali tendenze e le prospettive di sviluppo futuro. I flussi migratori storicamente più importanti, come quelli che si sono estesi attraverso l'Eurasia dallo Zhejiang all'Europa occidentale, punteggiando lo spazio post-sovietico con centri migratori maggiori e minori e quelli che hanno preso piede in Siberia dalle regioni nord-orientali della Cina durante il ventesimo secolo, si sono tutti ridotti in modo significativo nell'ultimo decennio. Lo sviluppo della Belt and Road Initiative e le più strette relazioni sino-russe potrebbero preludere a nuove mobilità cinesi. Queste, tuttavia, potrebbero essere meno suscettibili all'incorporazione a lungo termine nei territori dell'ex Unione Sovietica.
Konflik Rusia – Ukraina memberikan dampak negatif terhadap stabilitas global, sehingga memicu krisis di berbagai negara. Kondisi konflik yang belum mereda, membuat Indonesia berinisiatif melakukan misi perdamaian melalui Presiden Joko Widodo yang melakukan kunjungan ke Ukraina dan Rusia, untuk menjadi jembatan komunikasi kedua negara. Penelitian ini bertujuan untuk menjelaskan alasan mengapa Indonesia melakukan misi perdamaian terhadap konflik Rusia - Ukraina. Penelitian menggunakan metode eksplanatif kualitatif, dengan teknik pengumpulan data studi kepustakaan, serta teknik analisis kualitatif. Selain itu juga memakai Teori Soft Power, dan Konsep First Track Diplomacy. Hasil yang didapatkan yaitu Indonesia memakai instrumen diplomasi first track dalam misi perdamaian konflik Rusia – Ukraina, yang terlihat dari penggunaan dialog, negosiasi, dan kerja sama antar negara, sehingga membuka peluang perdamaian antar negara. Selain itu, dibalik misi perdamaian tersebut, Indonesia memiliki kepentingan ekonomi, membentuk citra positif, dan mempersiapkan untukmelancarkan agenda KTT G20 mendatang. Fenomena tersebut kemudian bersesuaian dengan tujuan dari Soft Power Indonesia yaitu untuk meningkatkan keamanan lingkungan eksternal dengan memproyeksikan citra negara yang damai dan menarik dengan menggunakan Soft Resource nya sebagai Tuan Rumah & Ketua Penyelenggaraan KTT G20. Studi ini mengembangkan studi sebelumnya, karena hasil yang didapatkan memperkaya kajian tentang perkembangan konflik rusia - ukarina terutama jika ditinjau dari segi soft power.
International relations, Political science (General)
The dynamic development of Eurasian integration processes confirms the strategic foresight and prospects of the Eurasian idea, voiced by the President of Kazakhstan N. A. Nazarbayev at the Lomonosov Moscow state University twenty-five years ago. This idea continued the logic of the historical development of Eurasia and testified to a new stage of integration processes.
In this essay the Author argues that definitions in social sciences are the subject of heated discussions, and that the debates are ultimately unresolvable because the things social scientists describe with their terms are themselves constantly changing. According to the Author, quantitative methodologists call this problem “unit heterogeneity”: individual manifestations of a particular phenomenon are not identical. Contemplating about the much fuzzier world of comparative historical sociology, comparative politics, and international relations, the Author comes to the statement that countries are in no sense comparable units. The root of the difficulty in making inter-temporal comparisons the Author finds in the definition of terms in social and political sciences. He argues that the meanings of terms like “country,” “nation” and “state” are slippery and always evolving. By questioning the terms of “country”, “nation”, “state” and “empire” the Author goes through the history of their creation in order to explain contemporary phenomena in social and political sciences. The Author also comes up with the suggestion that we, the scientists, must use more appropriate vocabulary while writing about social and political phenomena.
The development of the Bantu languages Kinyarwanda and Kirundi is entangled within the colonial histories of Rwanda and Burundi, first under German and then Belgian rule. From the turn of the twentieth century on, missionaries compiled grammars and dictionaries of the two mutually intelligible languages, contributing to the development and instrumentalisation of two prestigious varieties out of a larger dialect continuum. In this contribution, I trace the missionary and colonial activities of corpus planning and textualisation and summarise how Kinyarwanda and Kirundi turned into official languages with distinct linguistic boundaries. The central research question is how speakers of Kinyarwanda and Kirundi thereafter came to be identified as “Rwandans” or as “Burundians,” with each language indexing a specific national categorisation. Tentatively, I contrast these developments with contemporary fluid practices in multilingual neighbourhoods.
All values are spiritual in their essence, even those that appear to be physical. For all values seek perfection of the whole. The widest and highest perfection is based on the totality and oneness of reality. Such a perfection is comprehensive and inclusive. It is founded on truths that complete other truths rather than compete with them. Despite their vast cultural differences, Eastern and Western values reflect complementary aspects of a unified whole. But the process of developing values in any society depends on its underlying cultural perspective. The nature of mind is such that it divides and analyzes reality, and concentrates on one thing at a time, whereas spirituality is founded on the perception of the whole. This vast difference in underlying cultural orientation helps explain the immense gulf in understanding that has long distinguished and separated the cultures of Asia and Europe.
International relations, Economic growth, development, planning