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Russia as ‘a Europe apart’

Moving on together? The West and Russia after the Cold War After the collapse of the Soviet Union, many Western officials and observers believed that Russia would return to the ‘Western family of nations’ after decades of Soviet era isolation. Fuelled by an optimistic sense that the end of the Cold War represented the triumph of the Western way and the ‘end

in The new politics of Russia
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The state of surprise

Rude awakenings The eruption of war in Ukraine in 2014 illustrated the strong and prevailing sense of surprise, even astonishment, that has pervaded post-Cold War Western public policy and mainstream media commentary in response to Russian actions. Perhaps the sharpest point was Russia’s unexpected annexation of Crimea: one US observer suggested that the US administration

in The new politics of Russia
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Religion and spirituality in environmental direct action

. Clearly, despite the widely shared critique of Western ‘religion’ within the movement, there are differences over the relevance of explicit ‘spirituality’ to political activism. Nevertheless, as we argue below, even the more apparently ‘secular’ wing of the direct action movement is amenable to analysis in religious terms. For both the spiritual and the non-spiritual within the movement, a critique of Western religions of transcendence frequently accompanies a strongly felt identification with cultures considered to exemplify holistic and environmentally friendly

in Changing anarchism
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How anarchism still matters

a very limited degree, provided some protection from the ravages of capitalism needs contextualising. So, when we talk about the crises of representative democracy (Mulgan, 1994), we need to remember this point, as well as the fact that, as Bowen notes in his chapter (chapter 6), one simply cannot ‘graft’ on to certain political cultures a set of ideas that are assumed to be universally relevant. There is a danger, as the neoliberal hegemony unravels, that the proposed solutions to its contradictions will simply adopt Western political models. To follow this might

in Changing anarchism
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Language games in the Kosovo war

been part of Western culture since the ancient accounts of the marginally believable (paradoxography). Explorers like Marco Polo and Columbus, like today’s legions of tourists, have helped to incorporate the wonders of our world into the dichotomy of the local and the foreign, and, later, into the domestic– international nexus. The realm of the ‘outside’ has been inhabited by fascinating and often

in Mapping European security after Kosovo
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As Dogu Ergil writes, the disconnection of the Turkish society from its past allowed the ruling elite to see the people as an entity ready to be molded according to their vision of what society and the nation should be. 2 Accordingly, separation from culture of the past was not confined to religious practices. In the pursuit for the unique Turkish nationalism ( Milliyetcilik ), different from the cultures and civilization in its proximity, Turkey severed ties with basic features of the Arab, Persian and Islamic worlds, emphasizing instead the modern and Western

in Turkey: facing a new millennium
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perspectives been absorbed into mainstream culture and political parties? Are men the new ‘oppressed’ gender in Western society? Women must keep quiet at gatherings of the church.They are not allowed to speak; they must take a subordinate place, as the Law enjoins. If they want any information let them ask their husbands at home; it is disgraceful for a woman

in Understanding political ideas and movements

agenda. Instead of ‘speaking for’ all women, such women were in fact imposing their perspective and priorities on women who had very different experiences. This imposition was aided and abetted by power inequalities. Racist and colonialist ideologies suggest white and Western knowledges to be superior to the knowledges of non-white, non-Western subjects. White Western

in Recognition and Global Politics

. Thus, rather than being primarily an evangelical task of ‘truth-bearing’, or an assertion of the inevitable ‘rightness’ of a particular model of government, the promotion of human rights may demand long-term engagement with particular institutions or knots of social practice – with mechanisms for constructing community – across and between cultures. Response to abuse is part of a long and slow conversation between and across cultures on the nature of political community and the place of injury within it. In practical terms, efforts to change violent or injurious

in Human rights and the borders of suffering

responsibilities of those who care for particular others, often dependent and vulnerable, in intimate, domestic or familial – “private” – contexts’ (Walker 1998 : 51). In many ways, it is not surprising that feminist critique has been centred on ‘autonomous man’, ‘that centerpiece of modern Western culture and protagonist of modern moral philosophy’, and the discourses of rights and justice

in Recognition and Global Politics