What do Al-Qaeda, Human Rights Watch, and NATO have in common? They can all be understood as emotional communities. Emotional communities are ‘groups in which people adhere to the same norms of emotional expression and value – or devalue – the same or related emotions’. This article develops a conceptual framework for a particular type of emotional community in world politics: a security community. It is argued that emotion norms – the expression of appropriate emotions in a given situation – stabilise a security community during inter-allied conflict. The argument is illustrated by an empirical case study of NATO's military intervention in Libya in 2011. The article shows how the conceptualisation of security communities as emotional communities has significant implications for the study of regional peace and security.

The breakdown of the North-South, East-West governing principles, and the removal of superpower overlay have led to an increasingly decentralised system setting the stage for the so called new geography of trade and the reconfiguration of political – diplomatic strategies. Such strategies now include contestation, articulation, competitive liberalisation, ample inter-state coalition building such as the G-20, G-33, G-90 in the Doha Round and the proliferation of regional and wider ranging preferential arrangements. Regionalism is both policy and project. Agreements vary widely in motivation, form, coverage and content. It is very often the case that, as in multilateral institutions, one major actor sets the agenda at the regional level with the view not only of constructing and retaining power at that level but also of setting global precedents. New balancing or bandwagoning efforts vis-à-vis the local strong power are set in motion with fresh implications for the emerging global architecture. Regional alignments are thus constantly shaping and reshaping market relations. Intra-Latin American agreements (those not including the majors, the US and the EU) were motivated by the search for wider markets building up economies of scale amongst similar countries. Such agreements mostly focused on market liberalisation through diverse schedules of tariff reduction. The result has been the emergence of shallow regional agreements. Nonetheless, most have not been fully implemented, but they show a long term trend towards potential convergence, especially if the Community of South American Nations moves on. External pressures have also spurred agreements as defensive mechanisms. So we witness impulses to regionalism complementing and at times competing with older patterns and trends. This contribution focuses on the different avenues that Latin America is undertaking in terms of regional projects. It will assess the dynamics of intra- regional integration and the inter-action effects with varieties of North-South integration.

While the recent interest in affects and emotions in world politics is encouraging, the crucial relationships between affect, emotion, and discourse have remained largely under-examined. This article offers a framework for understanding the relations between affect and discourse by drawing upon the theories of Jacques Lacan. Lacan conceptualises affect as an experience which lies beyond the realm of discourse, yet nevertheless has an effect upon discourse. Emotion results when affects are articulated within discourse as recognisable signifiers. In addition, Lacanian theory conceptualises affect and discourse as overlapping yet not as coextensive, allowing analyses to theoretically distinguish between discourses which become sites of affective investment for audiences and those that do not. Thus, analysing the mutual infusion of affect and discourse can shed light on why some discourses are more politically efficacious than others. The empirical import of these ideas is offered in an analysis of American affective reactions to 11 September 2001.

For many commentators the lack of success in international statebuilding efforts has been explained through the critical discourse of ‘liberal peace’, where it is assumed that ‘liberal’ Western interests and assumptions have influenced policymaking leading to counterproductive results. At the core of the critique is the assumption that the liberal peace approach has sought to reproduce and impose Western models: the reconstruction of ‘Westphalian’ frameworks of state sovereignty; the liberal framework of individual rights and winner-takes-all elections; and neo-liberal free market economic programmes. This article challenges this view of Western policymaking and suggests that post-Cold War post-conflict intervention and statebuilding can be better understood as a critique of classical liberal assumptions about the autonomous subject – framed in terms of sovereignty, law, democracy and the market. The conflating of discursive forms with their former liberal content creates the danger that critiques of liberal peace can rewrite post-Cold War intervention in ways that exaggerate the liberal nature of the policy frameworks and act as apologia, excusing policy failure on the basis of the self-flattering view of Western policy elites: that non-Western subjects were not ready for ‘Western’ freedoms.

Regional powers of the Global South are perceived to be agents of change. But what exactly is the nature of the change that they want? This article argues that there is some continuity between the goals of the current generation of regional leaders and that of their predecessors. The current generation tend to have more confidence in their ability to effect the redistribution of wealth, prestige, and power in the global political economy, though, and tend therefore to be more integrationist than the first generation of post-colonial leaders. The goal of redistribution is premised on a more fundamental unfinished struggle of developing countries, one that Brazil, India, and South Africa in particular have taken up. This is the struggle for recognition of developing countries as full and equal partners in the society of states, but also as states with specific development needs that are too easily ploughed-under in the spurious universality promoted by the developed North. The struggle for recognition focuses on inclusive multilateralism and ‘non-indifference’ towards the development needs of the Global South. Using recent contributions to the theory of recognition, the article interprets these two goals as linked to the unfinished struggle against disrespect and humiliation.

East Asia has emerged over the last decade as the most active site for the negotiation of regional inter-governmental collaboration. The primary focus has been on trade but, in the wake of the financial crises, governments have also engaged in historically unprecedented collaboration in several areas of finance. Multiple factors have driven this new regional engagement. Although the agreements have been primarily economic in their focus, the primary motivation for many of them has been to secure diplomatic or strategic gains. The aggregate benefits from the agreements are likely to be limited given the low levels of tariffs and the availability of provisions that facilitate the intra-regional exchange of components. They may, however, be of significant interest to producers of specific products either because they provide advantage over competitors (or remove the advantage that competitors through agreements that their governments have signed). The trade agreements thus often reflect particularistic interests that governments have been enlisted to champion.

Several years after students of international relations started to ask questions about international regimes, there continues to be a strong scholarly interest in the principles, norms, rules, and decision-making procedures that govern the behaviour of states in particular issue-areas. Indeed, international regimes have been a major focus of theoretical and empirical research in International Relations for many years now. Three schools of thought have shaped the discussion thus far: neoliberalism, which bases its analyses on constellations of interests; realism, which treats power relations among states as its key variable; and cognitivism, which emphasizes actors' causal and social knowledge. Each of these schools of thought has articulated and defended a distinct view on the origins, stability, and consequences of international regimes. In this article we explore the possibilities of achieving additional explanatory power in the study of international regimes by working toward a synthesis of these schools of thought.

In the course of his ethnographic study of the Ndembu tribes, the renowned anthropologist Victor Turner focused on the elaborate rituals that marked various phases of social transition, such as puberty and marriage. Also drawing on the work of Arnold van Gennep on rites of passage, Turner identified the entities going through social transitions as liminals, that ‘are neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial’. According to Turner, the defining attribute of liminal positions is their ambiguity and indeterminacy because they ‘elude or slip through the network of classifications that normally locate states and positions in cultural space’.

My lecture has three main themes:

First, the nature and extent of the turn to history and narrative in the study of international relations.

Second, the contribution of narrative history to IR theory, not as an adjunct or empirical resource, but as a theoretical perspective in its own right. Narrative historians of international relations may not adhere to an explicit theory of international relations but they do practice an implicit philosophy of history, a philosophy as sophisticated and theoretically fertile as any other IR theoretical approach.

In studying the global spread and implementation of liberal norms, scholars have moved from linear notions of norm diffusion and promotion to an emphasis on norm contestation. Contestation by the supposed beneficiaries and addressees has taken centre stage in both research on the norms that underpin global governance and in studies on democracy promotion and liberal peacebuilding. While the impetus of this scholarship is normative – to overcome the taken-for-granted nature of liberal norms – the concept of contestation itself is mainly used with an analytical interest. Yet, as we show in this article, contestation also comes with – oftentimes implicit – normative connotations. Focusing on the seminal work of Milja Kurki, Oliver Richmond, Antje Wiener, and Amitav Acharya, we reconstruct these normative connotations. It turns out that the normative take on contestation is fairly conventional in all four approaches. Contestation is largely seen as a means to enable dialogue, as illustrated by Acharya’s metaphor of the Banyan tree. Fundamental conflicts over liberal norms (‘battle scenes’) are either not considered or seen as normatively undesirable. As a way forward, we propose a typology that enables scholars to empirically analyse contestation in its different expressions and suggest two strategies to normatively assess practices of contestation.

Recent debates over Leon Trotsky's idea of ‘uneven and combined development’ (U&CD) have focused on its potential in the field of International Relations, but they have not established the source of this potential. Does it derive from the philosophical premises of dialectics? The present article argues that the idea of U&CD in fact involves an innovation as fundamental for Marxist dialectics as for other branches of social theory. And it also argues that in formulating this innovation, Trotsky provided a general solution to some of the most basic problems in social and international thought. The argument is set out in three parts. The first part reconstructs Trotsky's own account of dialectical premises and their implications for social explanation. The second shows how the concept of U&CD departs from this, in ways that presuppose the tacit addition of a further ontological premise. Finally, part three analyses the locus classicus of the concept – the opening chapter of Trotsky's History of the Russian Revolution – showing how it is this additional premise which underpins the central achievement of the idea: its incorporation of ‘the international’ into a theory of history.

During the last decades ‘causation’ has been a deeply divisive concept in International Relations (IR) theory. While the positivist mainstream has extolled the virtues of causal analysis, many post-positivist theorists have rejected the aims and methods of causal explanation in favour of ‘constitutive’ theorising. It is argued here that the debates on causation in IR have been misleading in that they have been premised on, and have helped to reify, a rather narrow empiricist understanding of causal analysis. It is suggested that in order to move IR theorising forward we need to deepen and broaden our understandings of the concept of cause. Thereby, we can radically reinterpret the causal-constitutive theory divide in IR, as well as redirect the study of world politics towards more constructive multi-causal and complexity-sensitive analyses.

Since 2008, the leaders of industrialised and emerging economies have engaged in steering the global economy through the G20. Divergent national positions were to be expected based upon the different stages of economic development and according to previously existing international groups. The actual controversies in the G20 did not reflect these patterns, however, but showed divergence both between industrialised countries and between emerging economies. In explaining this puzzle, I argue that the driving forces for global economic governance have ceased to be industrialised or emerging countries' alliances and levels of development. Rather, the causes for the positions of G20 members can be found in economic interests and ideas dominant in the domestic politics of countries. These societal influences shape governmental preference formation in both industrialised and emerging countries and consequently influence their behaviour in global governance. The resulting divergences weaken previously existing groups such as the G7 and the BRICs, and create a new pattern in world politics. This societal approach to explaining governmental positions in global economic governance is exemplified on the core G20 issues of stimulus/public debt and global imbalances/exchange rates.

This article addresses a significant gap in the literature on legitimacy in global governance, exploring whether, in what ways, and to what extent institutional qualities of international organisations (IOs) matter for popular legitimacy beliefs towards these bodies. The study assesses the causal significance of procedure and performance as sources of legitimacy, unpacks these dimensions into specific institutional qualities, and offers a comparative analysis across IOs in three issue areas of global governance. Theoretically, the article disaggregates institutional sources of legitimacy to consider democratic, technocratic, and fair qualities of procedure and performance. Empirically, it examines the effects of these institutional qualities through a population-based survey experiment in four countries in different world regions with respect to IOs in economic, security, and climate governance. The findings demonstrate that both procedure- and performance-related aspects of IO policymaking matter for popular legitimacy beliefs. This result holds across democratic, technocratic, and fair qualities of IO procedure and performance. Disaggregating the results by issue area indicates that a broader scope of institutional qualities are important for legitimacy beliefs in economic governance compared to security governance and, especially, climate governance. These findings suggest that propositions to reduce the institutional sources of IO legitimacy to single specific qualities would be misguided.

How are images, emotions, and international politics connected? This article develops a theoretical framework contributing to visuality and emotions research in International Relations. Correcting the understanding that images cause particular emotional responses, this article claims that emotionally laden responses to images should be seen as performed in foreign policy discourses. We theorise images as objects of interpretation and contestation, and emotions as socially constituted rather than as individual ‘inner states’. Emotional bundling – the coupling of different emotions in discourse – helps constitute political subjectivities that both politicise and depoliticise. Through emotional bundling political leaders express their experiences of feelings shared by all humans, and simultaneously articulate themselves in authoritative and gendered subject positions such as ‘the father’. We illustrate the value of our framework by analysing the photographs of Alan Kurdi, a three-year-old Syrian-Kurdish boy who drowned in September 2015. ‘Kurdi’ became an instant global icon of the Syrian refugee crisis. World leaders expressed their personal grief and determination to act, but within a year, policies adopted with direct reference to Kurdi's tragic death changed from an open-door approach to attempts to stop refugees from arriving. A discursive-performative approach opens up new avenues for research on visuality, emotionality, and world politics.

If we assume that the state has no ontological status apart from the many and varied practices that bring it into being, then the state is an artefact of a continual process of reproduction that performatively constitutes its identity. The inscription of boundaries, the articulation of coherence, and the identification of threats to its sense of self can be located in and driven by the official discourses of government. But they can equally be located in and driven by the cultural discourses of the community, and represented in sites as ‘unofficial’ as art, film and literature. While such cultural locations are often taken to be the sites of resistance to practices of government, their oppositional character is neither intrinsic nor guaranteed. Indeed, states have often engaged in or benefited from practices of cultural governance. As Michael Shapiro argues, cultural governance involves support for diverse genres of expression to constitute and legitimise practices of sovereignty, while restricting or preventing those representations that challenge sovereignty. In this sense, cultural governance is a set of historical practices of representation – involving the state but never fully controlled by the state – in which the struggle for the state's identity is located.

Increasingly, private companies – including Twitter, airlines, and banks – find themselves in the frontline of fighting terrorism and other security threats, because they are obliged to mine and expel suspicious transactions. This analytical work of companies forms part of a chain, whereby transactions data are analysed, collected, reported, shared, and eventually deployed as a basis for intervention by police and prosecution. This article develops the notion of the Chain of Security in order to conceptualise the ways in which security judgements are made across public/private domains and on the basis of commercial transactions. Drawing on the work of Bruno Latour, this article understands the security chain as the set of practices whereby commercial transactions are collected, stored, transferred, and analysed, in order to arrive at security facts. Understanding the trajectory of the suspicious transaction as a series of translations across professional domains draws attention to the processes of sequencing, movement, and referral in the production of security judgements. The article uses the chain of financial suspicious transactions reporting as example to show how this research ‘thinking tool’ can work. In doing so, it aims to contribute to debates at the intersection between International Relations (IR) and Science-and-Technology Studies (STS).

This article seeks to revise the concept of Positive Security. Although largely neglected by the existing Security Studies literature, Bill McSweeney’s work otherwise represents a significant contribution in this regard. The author argues, however, that although of great value, McSweeney’s positive security formulation is unduly restrictive in terms of the referent object and to the sectors of security it is applicable to, and cannot unproblematically be equated to ontological security, as McSweeney’s work tends to do. Employing Graham Smith’s notion of a ‘generic’ security conception, and placing positive security more firmly in the peace studies tradition, the author suggests rather that a revised concept be predicated on the defence of ‘just’ values.

Autonomous weapons systems (AWS) are emerging as key technologies of future warfare. So far, academic debate concentrates on the legal-ethical implications of AWS but these do not capture how AWS may shape norms through defining diverging standards of appropriateness in practice. In discussing AWS, the article formulates two critiques on constructivist models of norm emergence: first, constructivist approaches privilege the deliberative over the practical emergence of norms; and second, they overemphasise fundamental norms rather than also accounting for procedural norms, which we introduce in this article. Elaborating on these critiques allows us to respond to a significant gap in research: we examine how standards of procedural appropriateness emerging in the development and usage of AWS often contradict fundamental norms and public legitimacy expectations. Normative content may therefore be shaped procedurally, challenging conventional understandings of how norms are constructed and considered as relevant in International Relations. In this, we outline the contours of a research programme on the relationship of norms and AWS, arguing that AWS can have fundamental normative consequences by setting novel standards of appropriate action in international security policy.

In cases such as World War I grief or trauma were nearly universal in the European context and a direct consequence of a political experience of war. This article asks whether widespread social suffering may have a social and political expression that is larger than the sum of traumatised or bereaved individuals. Section 1 explores Martha Nussbaum's theory of emotion, particularly as it relates to grief and compassion and uses this to build two contrasting typologies of grief and trauma. Central to this contrast is the idea that grief, as an emotion, is embedded in a community, while trauma and emotional numbing correspond with a breakdown of community and an isolation, which may give rise to solipsism. The latter would appear to make any notion of social trauma a contradiction in terms. Section 2 draws on the philosopher Wittgenstein's critique in the Philosophical Investigations of his early work in the Tractatus, to argue that even the solipsist exists in a particular kind of social world. This provides a foundation for arguing, in Section 3, that social trauma can find expression in a political solipsism, which has dangerous consequences. Section 4 theorises the relationship between trauma, identity and agency at the international level.