By Edited by Ana Gonzalez-Pelaez Edited by Barry Buzan
This publication brings jointly a extraordinary solid of theorists and heart East specialists to supply a finished evaluation of the region's historical past and the way its personal traditions have combined, frequently uncomfortably, with the political constructions imposed by way of the growth of Western overseas society.
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Additional info for International Society and the Middle East: English School Theory at the Regional Level (Palgrave Studies in International Relations)
Its usage in classical English school thinking is close to that in realism, being about power politics among states within a political structure of international anarchy, and is sometimes referred to as realism or Hobbesianism. The term is often used as a counterpoint to ‘international society’ because it suggests a mechanical analogy in which there is interaction among the units of the system, but no society. • international society – refers to the institutionalisation of shared interest and identity among states, and puts the creation and maintenance of shared norms, rules and institutions at the centre of IR theory.
Moreover, events in one country, and prompted by one specific concern, may have regional consequences: the Iranian nuclear programme is, above all, a response to the Pakistani acquisition of nuclear weapons in 1998, but has sparked great alarm in Israel and is stimulating nuclear initiatives in Turkey and some Arab countries. Second, opposition movements, whether explicitly transnational or not, also see the region as a unified space, operating from those states that are favourable to them, building regional support and recruitment networks, and taking inspiration from the action of fellow militants and rebels elsewhere: the regional impact, over the years, of the Palestinian resistance, of Hizbullah in Lebanon, of the Iranian revolution and more recently of the rise of al Qaeda are all examples of this regionalisation of cause and impact.
Interhuman society is largely about collective identity (Buzan, 2004: 118–38). Most national identities are geographically clustered to a substantial degree, as, to a lesser extent, are most religious and civilisational identities. Since individual humans often hold more than one identity simultaneously, the question is how the patterns of distribution overlap, and which takes priority as a mobiliser or legitimator of political action. Some identities will fit inside others, like Russian dolls (for example Danish, within Scandinavian, within European, within Western), whereas others may be relatively diffuse, and have complicated patterns of overlap (for example religious identities in relation to ethno-national ones).