While international relations scholars make many claims about violence, they rarely define the concept. This article develops a typology of three distinct kinds of violence: direct, indirect, and pacification. Direct violence occurs when a person or agent inflicts harm on another. Indirect violence manifests through the structures of society. We propose a third understanding of violence: pacification. Using a phenomenological methodology, and drawing on anarchist and postcolonial thought, we show that the violence of pacification is diffuse, inconspicuous, intersubjective, and structured into the fabric of society. This understanding of violence matters for the study of international relations in general and research on the liberal peace in particular. We argue that the spread of liberal institutions does not necessarily decrease violence but instead transforms it. Our phenomenological analysis captures empirical trends in human domination and suffering that liberal peace theories cannot account for. It reveals how a decline in direct violence may coincide with the transformation of violence in ways that are concealed, monopolized, and structured into the liberal order. We call this process liberal pacification.
Abstract. Dual loyalty arises when a citizen or group of citizens holds political allegiance to another state or entity which could challenge their loyalty to the state. What defines dual loyalty as an accusation is the assumption that it is impossible to hold multiple political loyalties, but that, simultaneously, this multiplicity is denied any validity. This article explores the concept, locating it historically and locating the false and often racist discourse that characterizes its modern usage and meaning.Résumé. La double loyauté survient quand un citoyen ou un groupe de citoyens donne son allégeance à un autre État ou à une autre entité, ce qui pourrait mettre en cause sa loyauté envers l'État. Ce qui confère à la double loyauté un caractère d'accusation, c'est la supposition qu'il est impossible d'avoir plusieurs allégeances politiques, et que, simultanément, cette multiplicité d'allégeances n'a aucune validité. Le présent article explore ce concept, en le situant sur le plan historique et en retraçant les discours faux et souvent racistes qui caractérisent son emploi et son sens modernes.
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Baron, Ilan Zvi (2015) 'IR has not, is not and will not take place.', International relations., 29 (2). pp. 259-263. Further information on publisher's website:http://dx.doi.org/10.1177/0047117815585888dPublisher's copyright statement: Additional information:
Use policyThe full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.
Use policyThe full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.
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