In 2018, the distinguished IR specialist Amitav Echarya proposed a “global international relations” to challenge Western domination in the discipline. Since then, Japanese, Indian, Chinese and Anatolian IR schools have emerged. But Priya Vijaykumar Poojary warn that these non -Western schools are likely to replace the existing Western ethnocentrity with new forms of hegemonic discourse
Transcendent IR challenges centered on the West
International relations have clashed with conviction that this is a Western discipline in which the problems it solves and the solutions it provides are founded exclusively in Anglo-American intellectual traditions. Non -Western countries only counted in margins, and mainly as an extension of Western academic interests. But non -Western scholars now question this tradition, by developing Non -Western conceptions of the IR.
Although a non -Western articulation of the IR is necessary for the discipline, if it was based on cultural exceptionalism, it could prohibit the evolution of a truly global IR
The development of a non -Western articulation of the IR is necessary for the discipline. If it is based on cultural exceptionalism, however, this could prohibit the evolution of a truly global IR. This diversity trap is a paradox, reducing the IR to a form of cultural essentialist. Indeed, since many countries slip towards nationalism and authoritarianism, this could endanger the future of the discipline.
By reinifying culture, non -Western theorization fails to transcend the “Western” imperial and ethnocentric origins of the IR. On the contrary, he reiterates new forms of identity policy, which questions the knowledge production process. The IR becomes defined by a cultural exceptionalism which presents certain cultural or ethnic groups as homogeneous and unique, and their intellectual tradition as greater than others.
But such an exceptionalism undermines the various intellectual traditions of a nation. He often may associate himself with dominant dominant political agendas. In India, for example, there are growing calls for a Rashtra Hindu – a nationalist cultural affirmation of the modern Indian State. This echoes the current authoritarian drift of India.
In India, there are growing calls for a nationalist cultural affirmation of the modern Indian state
India
In Indian Irity, there is an increasing call for a Dharmic IR. But scholars must meet such calls with caution, because Dharmic Ir often marks the exclusive Hindutva policy. Hindutva approves a cultural nationalism which reconstructs the contemporary identity of India according to religious lines: a Hindu nation. Like internal political rhetoric, Hindutva is increasingly reinventing discussions on foreign policy as Bharat – A modern decolonized India.
Manufacturing a global Bharat is captured in the slogan Vasudhaiva Kutumbkam (Land, family, a future). Its origin, although culturally native, is universally accommodating, framing the passage of the Foreign Policy of India of multiple non-alignment. THE Vasudhaiva Kutumbkam The principle, popular in political and now academic rhetoric, illustrates how the traditions of India shape its global perspectives, Strengthen Bharat’s claim to compete with the world power.
China
The Chinese School of Ir Prémid is increasingly Chinese thought according to Confucian lines, rejecting the plural tradition of China. China was once a revolutionary state that challenged the existing global political and economic order. NOW, Chinese IR studies Defain the country as an amount as an amount seeking to reorganize the world from a Chinese perspective. This gives the Chinese Communist Party legitimacy to promote socialism in learned thought. The party also denounces the discomfort of capitalism and underlines the safeguard of Chinese national security.
Türkiye
In Türkiye, too, efforts are underway to develop a `Anatolian` `schoolA tradition that mainly draws writings and works by Ibn Khaldun. Seyfi Say’s The work on the writings of Khaldun pleaded for a more decisive place in the IR. Say recommends replacing the positivist approach to IR with historicism, which would allow researchers to transcend the logic centered on the state. He presents the idea of Khaldun of Umran (Civilization), and suggests that considering civilization as the unit of analysis could release researchers from the state -centered analysis which seized the IR.
Turkey’s civilizational exceptionalism is better captured by references to Dünyanın Vicdanı (The consciousness of the world). The expression embodies Turkey as a generous patriarch in the tradition of the Ottoman Empire, strengthening its civilizational affirmations.
The story of the civilized status in Ir …
THE state of civilization The story, popularly used in international policy, gives primacy to culture. The states of civilization claim to represent not only a historical domain and ethnolinguistic groups, but also a distinct and exclusive civilization. By definition, the states of civilization are opposed to other subnational groups. This notion is increasingly in charge of countries like India, China, Turkey and Russia.
The arguments of civilization to the state of state help political leaders to draw past traditions To legitimize current political affirmations. It allows them to present the state of civilization as an alternative to the traditional model of the state of Westphalien. Such arguments also support policies that help managers find a level of power and status in international policy that is suitable for the geographic extent, demography and historical heritage of their country.
State civilization stories are used to legitimize an increasingly authoritarian drift in countries like India, Turkey and Russia
In IR, these stories often become legitimizing the devices of nationalist national and foreign policy in countries. They also legitimize the increasing authoritarian drift in countries like India, Turkey and Russia. The stories of civilization in the State illustrate a broader phenomenon of the rise of international actors who seek to defy existing models influence and status.
… Beyond disciplinary identity policy
Any theorization of IR based on culture leads to the training of essentialist theoretical projects. He cannot help the IR to overcome his western centrism. For non -Western thought to be made its own niche in discipline, theorization must be independent, not influenced by cultural or material reality. Rather than getting involved in the policy of disciplinary identity, the academic investigation must question and critically examine how culture centered ideas take place around the world.
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